PRAYER: Thematic
God of all who wander in the wilderness,
you go before us as beacon and guide.
Lead us through all danger,
sustain us through all desolation,
and bring us home to the land
you have prepared for us. Amen.
Intercessory
Friends in Christ,
God invites us to hold the needs of our sisters and brothers
as dear to us as our own needs.
Loving our neighbors as ourselves,
we offer our thanksgivings and our petitions
on behalf of the church and the world.
Prayers of the People, concluding with:
Hear our prayers, God of power,
and through the ministry of your Son
free us from the grip of the tomb,
that we may desire you as the fullness of life
and proclaim your saving deeds to all the world. Amen.
OR
As you heard the prayer of Isaac and Rebekah, O God,
and guided them in the way of your love,
so listen now to those who call upon you.
Prayers of the People, concluding with:
Move us to praise your gracious will,
for in Christ Jesus you have saved us from the deeds of death
and opened for us the hidden ways of your love.
We ask this through Jesus Christ our Lord. Amen.
OR
Lord God, friend of those in need,
your Son Jesus has untied our burdens
and healed our spirits.
We lift up the prayers of our hearts for those still burdened,
those seeking healing,
those in need within the church and the world.
Prayers of the People, concluding with:
Hear our prayers
that we may love you with our whole being
and willingly share the concerns of our neighbors. Amen.
OR
Creator God,
you call us to love and serve you
with body, mind, and spirit
through loving your creation
and our sisters and brothers.
Open our hearts in compassion
and receive these petitions
on behalf of the needs of the church and the world.
Prayers of the People, concluding with:
Holy One,
hear our prayers and make us faithful stewards
of the fragile bounty of this earth
so that we may be entrusted with the riches of heaven. Amen.
OR
We praise your abiding guidance, O God,
for you sent us Jesus, our Teacher and Messiah,
to model for us the way of love for the whole universe.
We offer these prayers of love
on behalf of ourselves and our neighbors,
on behalf of your creation and our fellow creatures.
Prayers of the People, concluding with:
Loving God,
open our ears to hear your word
and draw us closer to you,
that the whole world may be one with you
as you are one with us in Jesus Christ our Lord. Amen.
OR
God of mercy and healing,
you who hear the cries of those in need,
receive these petitions of your people
that all who are troubled
may know peace, comfort, and courage.
Prayers of the People, concluding with:
Life-giving God,
heal our lives,
that we may acknowledge your wonderful deeds
and offer you thanks from generation to generation
through Jesus Christ our Lord. Amen.
OR
God of salvation,
who sent your Son to seek out and save what is lost,
hear our prayers
on behalf of those who are lost in our day,
receiving these petitions and thanksgivings
with your unending compassion.
Prayers of the People, concluding with:
Redeeming Sustainer,
visit your people
and pour out your strength and courage upon us,
that we may hurry to make you welcome
not only in our concern for others,
but by serving them
generously and faithfully in your name. Amen.
Scripture (Series 1)
God, our beloved,
you set before us the goal of new life in Christ.
May we live in the power of his resurrection
and bring forth the fruit of your gentle and loving rule. Amen.
Scripture (Series 2)
Holy God,
you love justice and hate oppression;
you call us to righteousness and not to exploitation.
Give us generous and loving hears,
and eyes to see the splendor of your reign,
that we may live in truth and honor,
and praise you for the transformation of our lives,
through Jesus Christ our Lord. Amen.
Lectionary Scriptures:
Exodus 20:1-4, 7-9, 12-20
Psalm 19
Isaiah 5:1-7
Psalm 80:7-15
Philippians 3:4b-14
Matthew 21:33-46
Scripture Texts:
Exodus 20:1-2 God spoke all these words:
I am God, your God,
who brought you out of the land of Egypt,
out of a life of slavery.
3 No other gods, only me.
4-6 No carved gods of any size, shape, or form of anything whatever, whether of things that fly or walk or swim. Don’t bow down to them and don’t serve them because I am God, your God, and I’m a most jealous God, punishing the children for any sins their parents pass on to them to the third, and yes, even to the fourth generation of those who hate me. But I’m unswervingly loyal to the thousands who love me and keep my commandments.
7 No using the name of God, your God, in curses or silly banter; God won’t put up with the irreverent use of his name.
8-11 Observe the Sabbath day, to keep it holy. Work six days and do everything you need to do. But the seventh day is a Sabbath to God, your God. Don’t do any work—not you, nor your son, nor your daughter, nor your servant, nor your maid, nor your animals, not even the foreign guest visiting in your town. For in six days God made Heaven, Earth, and sea, and everything in them; he rested on the seventh day. Therefore God blessed the Sabbath day; he set it apart as a holy day.
12 Honor your father and mother so that you’ll live a long time in the land that God, your God, is giving you.
13 No murder.
14 No adultery.
15 No stealing.
16 No lies about your neighbor.
17 No lusting after your neighbor’s house—or wife or servant or maid or ox or donkey. Don’t set your heart on anything that is your neighbor’s.
18-19 All the people, experiencing the thunder and lightning, the trumpet blast and the smoking mountain, were afraid—they pulled back and stood at a distance. They said to Moses, “You speak to us and we’ll listen, but don’t have God speak to us or we’ll die.”
20 Moses spoke to the people: “Don’t be afraid. God has come to test you and instill a deep and reverent awe within you so that you won’t sin.”
Psalm 19: A David Psalm
1-2 God’s glory is on tour in the skies,
God-craft on exhibit across the horizon.
Madame Day holds classes every morning,
Professor Night lectures each evening.
3-4 Their words aren’t heard,
their voices aren’t recorded,
But their silence fills the earth:
unspoken truth is spoken everywhere.
4-5 God makes a huge dome
for the sun—a superdome!
The morning sun’s a new husband
leaping from his honeymoon bed,
The daybreaking sun an athlete
racing to the tape.
6 That’s how God’s Word vaults across the skies
from sunrise to sunset,
Melting ice, scorching deserts,
warming hearts to faith.
7-9 The revelation of God is whole
and pulls our lives together.
The signposts of God are clear
and point out the right road.
The life-maps of God are right,
showing the way to joy.
The directions of God are plain
and easy on the eyes.
God’s reputation is twenty-four-carat gold,
with a lifetime guarantee.
The decisions of God are accurate
down to the nth degree.
10 God’s Word is better than a diamond,
better than a diamond set between emeralds.
You’ll like it better than strawberries in spring,
better than red, ripe strawberries.
11-14 There’s more: God’s Word warns us of danger
and directs us to hidden treasure.
Otherwise how will we find our way?
Or know when we play the fool?
Clean the slate, God, so we can start the day fresh!
Keep me from stupid sins,
from thinking I can take over your work;
Then I can start this day sun-washed,
scrubbed clean of the grime of sin.
These are the words in my mouth;
these are what I chew on and pray.
Accept them when I place them
on the morning altar,
O God, my Altar-Rock,
God, Priest-of-My-Altar.
Isaiah 5: Looking for a Crop of Justice
1-2 I’ll sing a ballad to the one I love,
a love ballad about his vineyard:
The one I love had a vineyard,
a fine, well-placed vineyard.
He hoed the soil and pulled the weeds,
and planted the very best vines.
He built a lookout, built a winepress,
a vineyard to be proud of.
He looked for a vintage yield of grapes,
but for all his pains he got junk grapes.
3-4 “Now listen to what I’m telling you,
you who live in Jerusalem and Judah.
What do you think is going on
between me and my vineyard?
Can you think of anything I could have done
to my vineyard that I didn’t do?
When I expected good grapes,
why did I get bitter grapes?
5-6 “Well now, let me tell you
what I’ll do to my vineyard:
I’ll tear down its fence
and let it go to ruin.
I’ll knock down the gate
and let it be trampled.
I’ll turn it into a patch of weeds, untended, uncared for—
thistles and thorns will take over.
I’ll give orders to the clouds:
‘Don’t rain on that vineyard, ever!’”
7 Do you get it? The vineyard of God-of-the-Angel-Armies
is the country of Israel.
All the men and women of Judah
are the garden he was so proud of.
He looked for a crop of justice
and saw them murdering each other.
He looked for a harvest of righteousness
and heard only the moans of victims.
Psalm 80:7 God-of-the-Angel-Armies, come back!
Smile your blessing smile:
That will be our salvation.
8-18 Remember how you brought a young vine from Egypt,
cleared out the brambles and briers
and planted your very own vineyard?
You prepared the good earth,
you planted her roots deep;
the vineyard filled the land.
Your vine soared high and shaded the mountains,
even dwarfing the giant cedars.
Your vine ranged west to the Sea,
east to the River.
So why do you no longer protect your vine?
Trespassers pick its grapes at will;
Wild pigs crash through and crush it,
and the mice nibble away at what’s left.
God-of-the-Angel-Armies, turn our way!
Take a good look at what’s happened
and attend to this vine.
Care for what you once tenderly planted—
the vine you raised from a shoot.
And those who dared to set it on fire—
give them a look that will kill!
Then take the hand of your once-favorite child,
the child you raised to adulthood.
We will never turn our back on you;
breathe life into our lungs so we can shout your name!
Philippians 3:2-6 Steer clear of the barking dogs, those religious busybodies, all bark and no bite. All they’re interested in is appearances—knife-happy circumcisers, I call them. The real believers are the ones the Spirit of God leads to work away at this ministry, filling the air with Christ’s praise as we do it. We couldn’t carry this off by our own efforts, and we know it—even though we can list what many might think are impressive credentials. You know my pedigree: a legitimate birth, circumcised on the eighth day; an Israelite from the elite tribe of Benjamin; a strict and devout adherent to God’s law; a fiery defender of the purity of my religion, even to the point of persecuting the church; a meticulous observer of everything set down in God’s law Book.
7-9 The very credentials these people are waving around as something special, I’m tearing up and throwing out with the trash—along with everything else I used to take credit for. And why? Because of Christ. Yes, all the things I once thought were so important are gone from my life. Compared to the high privilege of knowing Christ Jesus as my Master, firsthand, everything I once thought I had going for me is insignificant—dog dung. I’ve dumped it all in the trash so that I could embrace Christ and be embraced by him. I didn’t want some petty, inferior brand of righteousness that comes from keeping a list of rules when I could get the robust kind that comes from trusting Christ—God’s righteousness.
10-11 I gave up all that inferior stuff so I could know Christ personally, experience his resurrection power, be a partner in his suffering, and go all the way with him to death itself. If there was any way to get in on the resurrection from the dead, I wanted to do it.
Focused on the Goal
12-14 I’m not saying that I have this all together, that I have it made. But I am well on my way, reaching out for Christ, who has so wondrously reached out for me. Friends, don’t get me wrong: By no means do I count myself an expert in all of this, but I’ve got my eye on the goal, where God is beckoning us onward—to Jesus. I’m off and running, and I’m not turning back.
Matthew 21: The Story of the Greedy Farmhands
33-34 “Here’s another story. Listen closely. There was once a man, a wealthy farmer, who planted a vineyard. He fenced it, dug a winepress, put up a watchtower, then turned it over to the farmhands and went off on a trip. When it was time to harvest the grapes, he sent his servants back to collect his profits.
35-37 “The farmhands grabbed the first servant and beat him up. The next one they murdered. They threw stones at the third but he got away. The owner tried again, sending more servants. They got the same treatment. The owner was at the end of his rope. He decided to send his son. ‘Surely,’ he thought, ‘they will respect my son.’
38-39 “But when the farmhands saw the son arrive, they rubbed their hands in greed. ‘This is the heir! Let’s kill him and have it all for ourselves.’ They grabbed him, threw him out, and killed him.
40 “Now, when the owner of the vineyard arrives home from his trip, what do you think he will do to the farmhands?”
41 “He’ll kill them—a rotten bunch, and good riddance,” they answered. “Then he’ll assign the vineyard to farmhands who will hand over the profits when it’s time.”
42-44 Jesus said, “Right—and you can read it for yourselves in your Bibles:
The stone the masons threw out
is now the cornerstone.
This is God’s work;
we rub our eyes, we can hardly believe it!
“This is the way it is with you. God’s kingdom will be taken back from you and handed over to a people who will live out a kingdom life. Whoever stumbles on this Stone gets shattered; whoever the Stone falls on gets smashed.”
45-46 When the religious leaders heard this story, they knew it was aimed at them. They wanted to arrest Jesus and put him in jail, but, intimidated by public opinion, they held back. Most people held him to be a prophet of God.
John Wesley's Notes-Commentary:
Exodus 20:1-4, 7-9, 12-20
Verse 1
[1] And God spake all these words, saying,
God spake all these words - The law of the ten commandments is a law of God's making; a law of his own speaking. God has many ways of speaking to the children of men by his spirit, conscience, providences; his voice in all which we ought carefully to attend to: but he never spake at any time upon any occasion so as he spake the ten commandments, which therefore we ought to hear with the more earnest heed. This law God had given to man before, it was written in his heart by nature; but sin had so defaced that writing, that it was necessary to revive the knowledge of it.
Verse 2
[2] I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
I am the Lord thy God — Herein, God asserts his own authority to enact this law; and proposeth himself as the sole object of that religious worship which is enjoined in the four first commandments. They are here bound to obedience. 1. Because God is the Lord, Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. 2. He was their God; a God in covenant with them; their God by their own consent. 3. He had brought them out of the land of Egypt - Therefore they were bound in gratitude to obey him, because he had brought them out of a grievous slavery into a glorious liberty. By redeeming them, he acquired a farther right to rule them; they owed their service to him, to whom they owed their freedom. And thus, Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him. The four first commandments, concern our duty to God (commonly called the first-table.) It was fit those should be put first, because man had a Maker to love before he had a neighbour to love, and justice and charity are then only acceptable to God when they flow from the principles of piety.
Verse 3
[3] Thou shalt have no other gods before me.
The first commandment is concerning the object of our worship, Jehovah, and him only, Thou shalt have no other gods before me - The Egyptians, and other neighbouring nations, had many gods, creatures of their own fancy. This law was pre-fixed because of that transgression; and Jehovah being the God of Israel, they must entirely cleave to him, and no other, either of their own invention, or borrowed from their neighbours. The sin against this commandment, which we are most in danger of, is giving that glory to any creature which is due to God only. Pride makes a God of ourselves, covetousness makes a God of money, sensuality makes a God of the belly. Whatever is loved, feared, delighted in, or depended on, more than God, that we make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, accept him for ours, adore him with humble reverence, and set our affections entirely upon him. There is a reason intimated in the last words before me. It intimates, 1. That we cannot have any other god but he will know it. 2. That it is a sin that dares him to his face, which he cannot, will not, overlook. The second commandment is concerning the ordinances of worship, or the way in which God will be worshipped, which it is fit himself should appoint. Here is, 1. The prohibition; we are forbidden to worship even the true God by images, Exodus 20:4,5. First, The Jews (at least after the captivity) thought themselves forbidden by this to make any image or picture whatsoever. It is certain it forbids making any image of God, for to whom can we liken him? Isaiah 40:18,25. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. Secondly, They must not bow down to them - Shew any sign of honour to them, much less serve them by sacrifice, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them for the directing, exciting, or assisting their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the Heathen forbad the setting up of images in their temples. It was forbidden in Rome by Numa a Pagan prince, yet commanded in Rome by the Pope, a Christian bishop. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, that in all their catechisms, which they put into the hand of the people, they leave out this commandment, joining the reason of it to the first, and so the third commandment they call the second, the fourth the third, etc. only to make up the number ten, they divide the tenth into two. For I the Lord Jehovah, thy God, am a jealous God, especially in things of this nature. It intimates the care he has of his own institutions, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry: visiting the iniquity of the fathers upon the children unto the third and fourth generation - Severely punishing. Nor is it an unrighteous thing with God if the parents died in their iniquity, and the children tread in their steps, when God comes, by his judgments, to reckon with them, to bring into the account the idolatries their fathers were guilty of. Keeping mercy for thousands of persons, thousands of generations, of them that love me and keep my commandments - This intimates, that the second commandment, though in the letter of it is only a prohibition of false worship, yet includes a precept of worshipping God in all those ordinances which he hath instituted. As the first commandment requires the inward worship of love, desire, joy, hope, so this the outward worship of prayer and praise, and solemn attendance on his word. This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation.
Verse 7
[7] Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
The third commandment is concerning the manner of our worship; Where we have, 1. A strict prohibition.
Thou shalt not take the name of the Lord thy God in vain — Supposing that, having taken Jehovah for their God, they would make mention of his name, this command gives a caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, First, By hypocrisy, making profession of God's name, but not living up to that profession. Secondly, By covenant breaking. If we make promises to God, and perform not to the Lord our vows, we take his name in vain. Thirdly, By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, but to no purpose, or to no good purpose. Fourthly, By false-swearing, which some think is chiefly intended in the letter of the commandment. Fifthly, By using the name of God lightly and carelessly. The profanation of the form of devotion is forbidden, as well as the profanation of the forms of swearing; as also, the profanation of any of those things whereby God makes himself known.
For the Lord will not hold him guiltless — Magistrates that punish other offences, may not think themselves concerned to take notice of this; but God, who is jealous for his honour, will not connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it; to obviate which suggestion, the threatening is thus expressed, God will not hold him guiltless - But more is implied, that God will himself be the avenger of those that take his name in vain; and they will find it a fearful thing to fall into the hands of the living God.
Verse 8
[8] Remember the sabbath day, to keep it holy.
The fourth commandment concerns the time of worship; God is to be served and honoured daily; but one day in seven is to be particularly dedicated to his honour, and spent in his service.
Remember the sabbath day, to keep it holy; in it thou shalt do no manner of work — It is taken for granted that the sabbath was instituted before. We read of God's blessing and sanctifying a seventh day from the beginning, Genesis 2:3, so that this was not the enacting of a new law, but the reviving of an old law. 1st. They are told what is the day, they must observe, a seventh after six days labour, whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was changed, when Israel came out of Egypt; which change continued till our Lord rose again: But that then the Original Sabbath was restored. And he makes it highly probable, at least, That the sabbath we observe, is the seventh day from the creation. 2dly, How it must be observed; 1. As a day of rest; they were to do no manner of work on this day, in their worldly business. 2. As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. 3dly, Who must observe it? Thou and thy son and thy daughter - The wife is not mentioned, because she is supposed to be one with the husband, and present with him, and if he sanctify the sabbath, it is taken for granted she will join with him; but the rest of the family is instanced in it, children and servants must keep it according to their age and capacity. In this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious design, to bring the Gentiles into the church. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. God has given us an example of rest after six days work; he rested the seventh day - Took a complacency in himself, and rejoiced in the work of his hand, to teach us on that day, to take a complacency in him, and to give him the glory of his works. The sabbath begun in the finishing of the work of creation; so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which he hath encouraged us to expect from him in the religious observation of that day. Let us not profane, dishonour, and level that with common time, which God's blessing hath thus dignified and distinguished.
Verse 12
[12] Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
We have here the laws of the second table, as they are commonly called; the six last commandments which concern our duty to ourselves, and one another, and are a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is, an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion: godliness and honesty must go together. The fifth commandment is concerning the duties we owe to our relations; that of children to their parents is only instanced in, honour thy father and thy mother, which includes, 1. an inward esteem of them, outwardly expressed upon all occasions in our carriage towards them; fear them, Leviticus 19:3, give them reverence, Hebrews 12:9. The contrary to this is mocking at them or despising them, 2. Obedience to their lawful commands; so it is expounded, Ephesians 6:1-3. Children obey your parents; come when they call you, go where they send you, do what they bid you, do not what they forbid you; and this chearfully, and from a principle of love. Though you have said you will not, yet afterwards repent and obey. 3. Submission to their rebukes, instructions and corrections, not only to the good and gentle, but also to the froward. 4. Disposing of themselves with the advice, direction and consent of parents, not alienating their property, but with their approbation. 5. Endeavouring in every thing to be the comfort of their parents, and to make their old age easy to them; maintaining them if they stand in need of support.
That thy days may be long in the land which the Lord thy God giveth thee — This promise, (which is often literally fulfilled) is expounded in a more general sense Ephesians 6:3.
That it may be well with thee, and thou mayst live long on the earth — Those that in conscience towards God keep this and other of God's commandments, may be sure it shall be well with them, and they shall live as long on the earth as infinite wisdom sees good for, them, and what they may seem to be cut short of on earth, shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
Verse 13
[13] Thou shalt not kill.
Thou shalt not kill — Thou shalt not do any thing hurtful to the health, or life of thy own body, or any other's. This doth not forbid our own necessary defence, or the magistrates putting offenders to death; but it forbids all malice and hatred to any, for he that hateth his brother is a murderer, and all revenge arising therefrom; likewise anger and hurt said or done, or aimed to be done in a passion; of this our Saviour expounds this commandment, Matthew 5:22.
Verse 14
[14] Thou shalt not commit adultery.
Thou shalt not commit adultery — This commandment forbids all acts of uncleanness, with all those desires, which produce those acts and war against the soul.
Verse 15
[15] Thou shalt not steal.
Thou shalt not steal — This command forbids us to rob ourselves of what we have, by sinful spending, or of the use and comfort of it by sinful sparing; and to rob others by invading our neighbour's rights, taking his goods, or house, or field, forcibly or clandestinely, over-reaching in bargains, not restoring what is borrowed or found, with-holding just debts, rents or wages; and, which is worst of all, to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
Verse 16
[16] Thou shalt not bear false witness against thy neighbour.
Thou shalt not bear false witness — This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; And 3. (which is the highest offence of both these kinds put together) Bearing false witness against him, laying to his charge things that he knows not, either upon oath, by which the third commandment, the sixth or eighth, as well as this, are broken, or in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss, and any way endeavouring to raise our own reputation upon the ruin of our neighbor's.
Verse 17
[17] Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
Thou shalt not covet — The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour, this forbids all inordinate desire of having that which will be a gratification to ourselves. O that such a man's house were mine! such a man's wife mine! such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's, and these are the sins principally forbidden here. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
Verse 18
[18] And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.
They removed and stood afar off — Before God began to speak, they were thrusting forward to gaze, but now they were effectually cured of their presumption, and taught to keep their distance.
Verse 19
[19] And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
Speak thou with us — Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger.
Verse 20
[20] And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.
Fear not — That is, Think not that this thunder and fire is, designed to consume you. No; it was intended, (1.) To prove them, to try how they could like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them in putting Moses into that office. Ever since Adam fled upon hearing God's voice in the garden, sinful man could not bear either to speak to God, or hear from him immediately. (2.) To keep them to their duty, and prevent their sinning against God. We must not fear with amazement; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority.
Psalm 19
Verse 1
[1] The heavens declare the glory of God; and the firmament sheweth his handywork.
The heavens — They are as a legible book, wherein he that runs may read it.
The glory — His eternal power and Godhead, his infinite wisdom and goodness.
Firmament — Or, the expansion, all the vast space extended from the earth to the highest heavens, with all its goodly furniture.
Verse 2
[2] Day unto day uttereth speech, and night unto night sheweth knowledge.
Day — Every day and night repeats these demonstrations of God's glory.
Uttereth — Or, poureth forth, constantly and abundantly, as a fountain doth water; So this Hebrew word signifies.
Knowledge — Gives us a clear knowledge or discovery of God their author.
Verse 3
[3] There is no speech nor language, where their voice is not heard.
Heard — Or, understood; there are divers nations in the world, which have several languages, so that one cannot discourse with, or be understood by another, but the heavens are such an universal teacher, that they can speak to all people, and be clearly understood by all.
Verse 4
[4] Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Line — Their lines, the singular number being put for the plural. And this expression is very proper, because the heavens do not teach men audibly, or by speaking to their ears, but visibly by propounding things to their eyes, which is done in lines or writings.
Gone — Is spread abroad.
Earth — So as to be seen and read, by all the inhabitants of the earth.
Words — Their magnificent structure, their exquisite order, and most regular course, by which they declare their author, no less than men discover their minds by their words.
Sun — Which being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned.
Verse 5
[5] Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.
Bridegroom — Gloriously adorned with light as with a beautiful garment, and smiling upon the world with a pleasant countenance.
Chamber — In which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden.
Strong man — Conscious and confident of his own strength.
Verse 6
[6] His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
The ends — His course is constant from east to west, and thence to the east again. So that there is no part of the earth which doth not one time or other feel the benefit of his light and heat.
Verse 7
[7] The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
The law — The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former.
Perfect — Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation.
Converting — From sin to God, from whom all men are naturally revolted.
Testimony — His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man.
Sure — Heb. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness.
Simple — Even persons of the lowest capacities.
Verse 8
[8] The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
Right — Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness.
Rejoicing — By the discoveries of God's love to sinful men, in offers and promises of mercy.
Commandment — All his commands.
Pure — Without the least mixture of error.
The eyes — Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
Verse 9
[9] The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
The fear — The law and word of God, because it is both the object and the rule, and the cause of holy fear.
Clean — Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages.
Judgments — God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.
Verse 12
[12] Who can understand his errors? cleanse thou me from secret faults.
Who — Thy law, O Lord, is holy and just and good. But I fall infinitely short of it.
Cleanse — Both by justification, through the blood of thy son; and by sanctification thro' thy holy spirit. Though the first may seem to be principally intended, because he speaks of his past sins.
Secret — From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
Verse 13
[13] Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
Presumptuous — From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit.
Dominion — If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.
Verse 14
[14] Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Let — Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts.
Redeemer — This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong.
Isaiah 5:1-7
Verse 1
[1] Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
Now — I will record it to he a witness for God, and against you, as Moses did his song, Deuteronomy 31:19; 32:1.
To — To the Lord of the vineyard.
Of my beloved — Not devised by me, but inspired by God.
Vineyard — His church.
Hill — Hills being places most commodious for vines.
Verse 2
[2] And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
He gathered — He removed all hindrances, and gave them all the means of fruitfulness.
A tower — For the residence of the keepers.
Verse 6
[6] And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
Nor digged — Vine-dressers use to dig up and open the earth about the roots of the vines. The meaning is, I will remove my ministers, who used great care and diligence to make you fruitful.
Thorns — I will give you up to your own lusts.
No rain — I will deprive you of all my blessings.
Verse 7
[7] For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
Pleasant — In whom God formerly delighted.
A cry — From the oppressed, crying to men for help, and to God for vengeance.
Psalm 80:7-15
Verse 9
[9] Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.
Preparedst — Thou didst root out the idolatrous nations.
Deep root — Thou gavest them a firm settlement.
Verse 10
[10] The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.
The hills — They filled not only the fruitful valleys, but even the barren mountains.
Verse 11
[11] She sent out her boughs unto the sea, and her branches unto the river.
The river — They possessed the whole land, from the mid-land sea to the river Euphrates.
Verse 12
[12] Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
Hedges — Taken away thy protection.
Philippians 3:4b-14
Verse 4
[4] Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
Though I — He subjoins this in the singular number, because the Philippians could not say thus.
Verse 5
[5] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
Circumcised the eighth day — Not at ripe age, as a proselyte.
Of the tribe of Benjamin — Sprung from the wife, not the handmaid.
An Hebrew of Hebrews — By both my parents; in everything, nation, religion, language.
Touching the law, a pharisee — One of that sect who most accurately observe it.
Verse 6
[6] Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
Having such a zeal for it as to persecute to the death those who did not observe it. Touching the righteousness which is described and enjoined by the Law - That is, external observances, blameless.
Verse 7
[7] But what things were gain to me, those I counted loss for Christ.
But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.
Verse 8
[8] Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs.
That I may gain Christ — He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.
Verse 9
[9] And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
And be found by God ingrafted in him, not having my own righteousness, which is of the law - That merely outward righteousness prescribed by the law, and performed by my own strength. But that inward righteousness which is through faith - Which can flow from no other fountain.
The righteousness which is from God — From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.
Verse 10
[10] That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
The knowledge of Christ, mentioned in the eighth verse, is here more largely explained.
That I may know him — As my complete Saviour.
And the power of his resurrection — Raising me from the death of sin, into all the life of love.
And the fellowship of his sufferings — Being crucified with him.
And made conformable to his death — So as to be dead to all things here below.
Verse 11
[11] If by any means I might attain unto the resurrection of the dead.
The resurrection of the dead — That is, the resurrection to glory.
Verse 12
[12] Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
Not that I have already attained — The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit.
Or am already perfected — There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Philippians 3:15; the other, ready to receive the prize.
But I pursue, if I may apprehend that — Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Acts 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.
Verse 13
[13] Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
I do not account myself to have apprehended this already; to be already possessed of perfect holiness.
Verse 14
[14] I press toward the mark for the prize of the high calling of God in Christ Jesus.
Forgetting the things that are behind — Even that part of the race which is already run.
And reaching forth unto — Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory.
In Christ Jesus — The author and finisher of every good thing.
Matthew 21:33-46
Verse 33
[33] And when the multitude heard this, they were astonished at his doctrine.
At his doctrine — At the clearness and solidity of his answers.
Verse 34
[34] But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
Mark 12:28; Luke 10:25.
Verse 35
[35] Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
A scribe asking him a question, trying him — Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees.
Verse 37
[37] Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
Deuteronomy 6:5.
Verse 39
[39] And the second is like unto it, Thou shalt love thy neighbour as thyself.
Leviticus 19:18.
Verse 42
[42] Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
Luke 20:41.
Verse 43
[43] He saith unto them, How then doth David in spirit call him Lord, saying,
How doth David then by the Spirit — By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man?
Verse 44
[44] The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
The Lord said to my Lord — This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom.
Sit thou on my right hand — That is, remain in the highest authority and power. Psalms 110:1.
Verse 46
[46] And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Neither durst any question him any more — Not by way of ensnaring or tempting him.
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Title: The Goal
Scripture: Philippians 3:2-6 Steer clear of the barking dogs, those religious busybodies, all bark and no bite. All they’re interested in is appearances—knife-happy circumcisers, I call them. The real believers are the ones the Spirit of God leads to work away at this ministry, filling the air with Christ’s praise as we do it. We couldn’t carry this off by our own efforts, and we know it—even though we can list what many might think are impressive credentials. You know my pedigree: a legitimate birth, circumcised on the eighth day; an Israelite from the elite tribe of Benjamin; a strict and devout adherent to God’s law; a fiery defender of the purity of my religion, even to the point of persecuting the church; a meticulous observer of everything set down in God’s law Book.
7-9 The very credentials these people are waving around as something special, I’m tearing up and throwing out with the trash—along with everything else I used to take credit for. And why? Because of Christ. Yes, all the things I once thought were so important are gone from my life. Compared to the high privilege of knowing Christ Jesus as my Master, firsthand, everything I once thought I had going for me is insignificant—dog dung. I’ve dumped it all in the trash so that I could embrace Christ and be embraced by him. I didn’t want some petty, inferior brand of righteousness that comes from keeping a list of rules when I could get the robust kind that comes from trusting Christ—God’s righteousness.
10-11 I gave up all that inferior stuff so I could know Christ personally, experience his resurrection power, be a partner in his suffering, and go all the way with him to death itself. If there was any way to get in on the resurrection from the dead, I wanted to do it.
Focused on the Goal
12-14 I’m not saying that I have this all together, that I have it made. But I am well on my way, reaching out for Christ, who has so wondrously reached out for me. Friends, don’t get me wrong: By no means do I count myself an expert in all of this, but I’ve got my eye on the goal, where God is beckoning us onward—to Jesus. I’m off and running, and I’m not turning back.
Theme: The counting all human praises as junk while strifing for the Jesus' goal.
Purpose: The ability to live and give the message as Jesus called us to give it in His lifestyle, not the worlds.
Introduction: How do we describe this next part of Paul's letter to the Messianic Community at Philippi? We have Paul sharing that there are preachers who demand certain status because they are circumcised Jews. Paul goes on to share that he has every right to jump on his pedigree because of who is has been born and educated to be. First, Paul shares that he is a Jew of Jews because both his father and mother are Jews and he is of the Tribe of Benjamin where the first King of Israel was chosen from. He was trained in the best Hebrew schools by one of the Best, if not The Best Teacher, Gamaliel. He was not only born a Jew, but because his family own property, he was given Roman citizenship from the day he was born. Then, Paul goes on to say that he gives all his crfedentials and pedigree into the garbage dump because he is sufficient to be given the grace of Jesus and to have a relationship with Him and to be His minister to the Gentiles as well as the Jews. With all this talk, he goes on to say that he has not fully arrived but conitnue to journey on the path of Jesus until his path and ministry on this earth are completed and he is he fully made into the full likeness of Jesus. How do you relate to Paul or one of the other preachers who love to brag? How are you living out you pedigree and circumstances for God's glory not yours? How do you understand the continued journey in this life to be made into the fullness of Jesus? I am reminded of this man who has a pedigree, not only of being the youngest child of a single mother growing up on welfare, but has in his ancestors to be a circuit rider preacher who planted a church or two. Other ancestors or even realtives who were not only farmers or immigrants, but were delegates to the Annual Conference of the Methodist Conference they were part of. This young man calls all this garbage even though God has allowed this man to be educated in the best public Schools in New York State as well as being educated in two great Nazarene colleges than a great Southern Baptist school. He received graduate degree from a marvelous and excellent private college and his seminary degree from a Nazarene school. Yet, this young man is content with using the training to train others as he continues to be caregiver for his child who is differently abled to live more independent than if the government, state or federal, had his child in a group home or institution. His child has learned to love God and loves to attend and be a part of a church even if the child gets frustrated because he is not fully accepted due to his differently abled status or do more for the church. How have you seen your life and how God has blessed you?
Conclusion: Sometimes, we want to build ourselves up while we may degrade others. We need to come and repent of our sin that we give dignity to other people no matter what their social status is as God has given us dignity.
Invitation: We are invited to receive God's grace, mercy, love, and dignity to pass on to other people as we take and eat the Body of Jesus and drink His Blood through the Bread and Wine (Grape Juice) of the Holy Sacrament of the Holy Eucharist. We come thanking God as we sing the Hymn "In the cross of Christ I glory, Towering o'er the wrecks of time" by John Bowring (1825)
1. In the cross of Christ I glory,
towering o'er the wrecks of time;
all the light of sacred story
gathers round its head sublime.
2. When the woes of life o'ertake me,
hopes deceive, and fears annoy,
never shall the cross forsake me.
Lo! it glows with peace and joy.
3. When the sun of bliss is beaming
light and love upon my way,
from the cross the radiance streaming
adds more luster to the day.
4. Bane and blessing, pain and pleasure,
by the cross are sanctified;
peace is there that knows no measure,
joys that through all time abide.
5. In the cross of Christ I glory,
towering o'er the wrecks of time;
all the light of sacred story
gathers round its head sublime.
Benediction: May we leave from this place that God has given us dignity in all we do that we may pass it on to all people we come in contact with especially the people who are differently abled, the immigrants, and the homeless.____________________________
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