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The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Sunday, 08 October 2017
Today please be in prayer for
Cody Hunt's Chapel UMC
Kilgore UMC
Great West District
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Palisade UMC
Wauneta, NE UMC
Great West District
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Interim Pastor
Solomon UMC
Salina District
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The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Monday, 09 October 2017
Today please be in prayer for
Andover UMC
Wichita East District
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Augusta: First UMC
Wichita East District
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Belle Plaine UMC
Wichita East District
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| ------- The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Tuesday, 10 October 2017 Today please be in prayer for
The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Wednesday, 11 October 2017 Today please be in prayer for
The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Thursday, 12 October 2017 Today please be in prayer for
The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Friday, 13 October 2017 Today please be in prayer for
The Great Plains Daily Devotional of The United Methodist Church of Wichita, Kansas, United States for Saturday, 14 October 2017 Today please be in prayer for
Today's Devotional for Sunday, 8 October 2017 1 Samuel 3:1-10 1 Samuel 3:1 The child Sh’mu’el continued ministering to Adonai under ‘Eli’s direction. Now, in those days Adonai rarely spoke, and visions were few. 2 Once, during that period, ‘Eli had gone to bed — his eyes had begun to grow dim, so that it was hard for him to see. 3 The lamp of God had not yet gone out; and Sh’mu’el had lain down to sleep in the sanctuary of Adonai, where the ark of God was. 4 Adonai called, “Sh’mu’el!” and he answered, “Here I am.” 5 Then he ran to ‘Eli and said, “Here I am — you called me?” But he said, “I didn’t call you; go back, and lie down.” So he went and lay down. 6 Adonai called a second time, “Sh’mu’el!” Sh’mu’el got up, went to ‘Eli and said, “Here I am — you called me.” He answered, “I didn’t call, my son; lie down again.” 7 Now Sh’mu’el didn’t yet know Adonai; the word of Adonai had not yet been revealed to him. 8 Adonai called, “Sh’mu’el!” again, a third time. He got up, went to ‘Eli and said, “Here I am — you called me.” At last ‘Eli realized it was Adonai calling the child. 9 So ‘Eli said to Sh’mu’el, “Go, and lie down. If you are called again, say, ‘Speak, Adonai; your servant is listening.’ Sh’mu’el went and lay down in his place. 10 Adonai came and stood, then spoke as at the other times: “Sh’mu’el! Sh’mu’el!” Then Sh’mu’el said, “Speak; your servant is listening.” ------- Today's Devotional for Monday, 9 October 2017 Psalm 25:8-22 Psalm 25:8 Adonai is good, and he is fair; this is why he teaches sinners the way [to live], 9 leads the humble to do what is right and teaches the humble [to live] his way. 10 All Adonai’s paths are grace and truth to those who keep his covenant and instructions. 11 For the sake of your name, Adonai, forgive my wickedness, great though it is. 12 Who is the person who fears Adonai? He will teach him the way to choose. 13 He will remain prosperous, and his descendants will inherit the land. 14 Adonai relates intimately with those who fear him; he makes them know his covenant. 15 My eyes are always directed toward Adonai, for he will free my feet from the net. 16 Turn to me, and show me your favor; for I am alone and oppressed. 17 The troubles of my heart are growing and growing; bring me out of my distress. 18 See my affliction and suffering, and take all my sins away. 19 Consider my enemies, how many there are and how cruelly they hate me. 20 Protect me and rescue me; don’t let me be disgraced, for I take refuge in you. 21 Let integrity and uprightness preserve me, because my hope is in you. 22 God! Redeem Isra’el from all their troubles! ------- Today's Devotional for Tuesday, 10 October 2017 Psalm 112:6-8 Psalm 112:6 for he will never be moved. The righteous will be remembered forever. 7 He will not be frightened by bad news; he remains steady, trusting in Adonai. 8 His heart is set firm, he will not be afraid, till finally he looks in triumph at his enemies. ------- Today's Devotional for Wednesday, 11 October 2017 Matthew 16:13-20 Matthew 16:13 When Yeshua came into the territory around Caesarea Philippi, he asked his talmidim, “Who are people saying the Son of Man is?” 14 They said, “Well, some say Yochanan the Immerser, others Eliyahu, still others Yirmeyahu or one of the prophets.” 15 “But you,” he said to them, “who do you say I am?” 16 Shim‘on Kefa answered, “You are the Mashiach, the Son of the living God.” 17 “Shim‘on Bar-Yochanan,” Yeshua said to him, “how blessed you are! For no human being revealed this to you, no, it was my Father in heaven. 18 I also tell you this: you are Kefa,” [which means ‘Rock,’] “and on this rock I will build my Community, and the gates of Sh’ol will not overcome it. 19 I will give you the keys of the Kingdom of Heaven. Whatever you prohibit on earth will be prohibited in heaven, and whatever you permit on earth will be permitted in heaven.” 20 Then he warned the talmidim not to tell anyone that he was the Messiah. ------- Today's Devotional for Thursday, 12 October 2017 Isaiah 35:1-2 Isaiah 35:1 The desert and the dry land will be glad; the ‘Aravah will rejoice and blossom like the lily. 2 It will burst into flower, will rejoice with joy and singing, will be given the glory of the L’vanon, the splendor of Karmel and the Sharon. They will see the glory of Adonai, the splendor of our God. ------- Today's Devotional for Friday, 13 October 2017 Psalm 92:1-15 Psalm 92:1 (0) A psalm. A song for Shabbat: 2 (1) It is good to give thanks to Adonai and sing praises to your name, ‘Elyon, 3 (2) to tell in the morning about your grace and at night about your faithfulness, 4 (3) to the music of a ten-stringed [harp] and a lute, with the melody sounding on a lyre. 5 (4) For, Adonai, what you do makes me happy; I take joy in what your hands have made. 6 (5) How great are your deeds, Adonai! How very deep your thoughts! 7 (6) Stupid people can’t know, fools don’t understand, 8 (7) that when the wicked sprout like grass, and all who do evil prosper, it is so that they can be eternally destroyed, 9 (8) while you, Adonai, are exalted forever. 10 (9) For your enemies, Adonai, your enemies will perish; all evildoers will be scattered. 11 (10) But you have given me the strength of a wild bull; you anoint me with fresh olive oil. 12 (11) My eyes have gazed with pleasure on my enemies’ ruin, my ears have delighted in the fall of my foes. 13 (12) The righteous will flourish like a palm tree, they will grow like a cedar in the L’vanon. 14 (13) Planted in the house of Adonai, they will flourish in the courtyards of our God. 15 (14) Even in old age they will be vigorous, still full of sap, still bearing fruit, ------- Today's Devotional for Saturday, 14 October 2017 Hebrews 10:19-25 Hebrews 10:19 So, brothers, we have confidence to use the way into the Holiest Place opened by the blood of Yeshua. 20 He inaugurated it for us as a new and living way through the parokhet, by means of his flesh. 21 We also have a great cohen over God’s household. 22 Therefore, let us approach the Holiest Place with a sincere heart, in the full assurance that comes from trusting — with our hearts sprinkled clean from a bad conscience and our bodies washed with pure water.[Hebrews 10:22 Ezekiel 36:25] 23 Let us continue holding fast to the hope we acknowledge, without wavering; for the One who made the promise is trustworthy. 24 And let us keep paying attention to one another, in order to spur each other on to love and good deeds, 25 not neglecting our own congregational meetings, as some have made a practice of doing, but, rather, encouraging each other. And let us do this all the more as you see the Day approaching. ------- Shared Prayers View Prayer Requests Submit a Prayer Request This Week's Lectionary for Sunday, 8 October 2017 18th Sunday after Pentecost/in Kingdomtide – Green Exodus 20:1-4, 7-9, 12-20 Psalm 19 Philippians 3:4b-14 Matthew 21:33-46 -------
Scripture Texts: Exodus 20:1 Then God said all these words:
א 2 “I am Adonai your God, who brought you out of the land of Egypt, out of the abode of slavery. ב 3 “You are to have no other gods before me. 4 You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline. 7 “You are not to use lightly the name of Adonai your God, because Adonai will not leave unpunished someone who uses his name lightly. ד 8 “Remember the day, Shabbat, to set it apart for God. 9 You have six days to labor and do all your work, ה 12 “Honor your father and mother, so that you may live long in the land which Adonai your God is giving you. ו 13 “Do not murder. ז (14) “Do not commit adultery. ח (15) “Do not steal. ט (16) “Do not give false evidence against your neighbor. י 14 (17) “Do not covet your neighbor’s house; do not covet your neighbor’s wife, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.” (A: vii) 15 (18) All the people experienced the thunder, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled. Standing at a distance, 16 (19) they said to Moshe, “You, speak with us; and we will listen. But don’t let God speak with us, or we will die.” 17 (20) Moshe answered the people, “Don’t be afraid, because God has come only to test you and make you fear him, so that you won’t commit sins.” 18 (21) So the people stood at a distance, but Moshe approached the thick darkness where God was. (A: Maftir) 19 (22) Adonai said to Moshe, “Here is what you are to say to the people of Isra’el: ‘You yourselves have seen that I spoke with you from heaven. 20 (23) You are not to make with me gods of silver, nor are you to make gods of gold for yourselves. Psalm 19:1 (0) For the leader. A psalm of David:
2 (1) The heavens declare the glory of God,
the dome of the sky speaks the work of his hands. 3 (2) Every day it utters speech, every night it reveals knowledge. 4 (3) Without speech, without a word, without their voices being heard, 5 (4) their line goes out through all the earth and their words to the end of the world. In them he places a tent for the sun, 6 (5) which comes out like a bridegroom from the bridal chamber, with delight like an athlete to run his race. 7 (6) It rises at one side of the sky, circles around to the other side, and nothing escapes its heat. 8 (7) The Torah of Adonai is perfect, restoring the inner person. The instruction of Adonai is sure, making wise the thoughtless. 9 (8) The precepts of Adonai are right, rejoicing the heart. The mitzvah of Adonai is pure, enlightening the eyes. 10 (9) The fear of Adonai is clean, enduring forever. The rulings of Adonai are true, they are righteous altogether, 11 (10) more desirable than gold, than much fine gold, also sweeter than honey or drippings from the honeycomb. 12 (11) Through them your servant is warned; in obeying them there is great reward. 13 (12) Who can discern unintentional sins? Cleanse me from hidden faults. 14 (13) Also keep your servant from presumptuous sins, so that they won’t control me. Then I will be blameless and free of great offense. 15 (14) May the words of my mouth and the thoughts of my heart be acceptable in your presence, Adonai, my Rock and Redeemer.
Philippians 3:4 even though I certainly have grounds for putting confidence in such things. If anyone else thinks he has grounds for putting confidence in human qualifications, I have better grounds:
5 a. b’rit-milah on the eighth day, b. by birth belonging to the people of Isra’el, from the tribe of Binyamin, c. a Hebrew-speaker, with Hebrew-speaking parents, in regard to the Torah, a Parush, d. 6 in regard to zeal, a persecutor of the Messianic Community, in regard to the righteousness demanded by legalism, blameless. 7 But the things that used to be advantages for me, I have, because of the Messiah, come to consider a disadvantage. 8 Not only that, but I consider everything a disadvantage in comparison with the supreme value of knowing the Messiah Yeshua as my Lord. It was because of him that I gave up everything and regard it all as garbage, in order to gain the Messiah 9 and be found in union with him, not having any righteousness of my own based on legalism, but having that righteousness which comes through the Messiah’s faithfulness, the righteousness from God based on trust. 10 Yes, I gave it all up in order to know him, that is, to know the power of his resurrection and the fellowship of his sufferings as I am being conformed to his death, 11 so that somehow I might arrive at being resurrected from the dead. 12 It is not that I have already obtained it or already reached the goal — no, I keep pursuing it in the hope of taking hold of that for which the Messiah Yeshua took hold of me. 13 Brothers, I, for my part, do not think of myself as having yet gotten hold of it; but one thing I do: forgetting what is behind me and straining forward toward what lies ahead, 14 I keep pursuing the goal in order to win the prize offered by God’s upward calling in the Messiah Yeshua.
Matthew 21:33 “Now listen to another parable. There was a farmer who planted a vineyard. He put a wall around it, dug a pit for the winepress and built a tower; then he rented it to tenants and left. 34 When harvest-time came, he sent his servants to the tenants to collect his share of the crop. 35 But the tenants seized his servants — this one they beat up, that one they killed, another they stoned. 36 So he sent some other servants, more than the first group, and they did the same to them. 37 Finally, he sent them his son, saying, ‘My son they will respect.’ 38 But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance!’ 39 So they grabbed him, threw him out of the vineyard and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?” 41 They answered him, “He will viciously destroy those vicious men and rent out the vineyard to other tenants who will give him his share of the crop when it’s due.” 42 Yeshua said to them, “Haven’t you ever read in the Tanakh,
‘The very rock which the builders rejected has become the cornerstone! This has come from Adonai, and in our eyes it is amazing’?[Matthew 21:42 Psalm 118:22–23] 43 Therefore, I tell you that the Kingdom of God will be taken away from you and given to the kind of people that will produce its fruit!” 44 [Matthew 21:44 Some manuscripts include verse 44: Whoever falls on this stone will be broken in pieces; but if it falls on him, he will be crushed to powder!”] 45 As the head cohanim and the P’rushim listened to his stories, they saw that he was speaking about them. 46 But when they set about to arrest him, they were afraid of the crowds; because the crowds considered him a prophet. -------
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.
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] Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: A certain householder planted a vineyard — God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mark 12:1; Luke 20:9. Verse 34 [34] And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. He sent his servants — His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews. Verse 41 [41] They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. They say — Perhaps some of the by-standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luke 20:16. Verse 42 [42] Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? The builders — The scribes and priests, whose office it was to build up the Church. Is become the head of the corner — Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psalms 118:22. Verse 43 [43] Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Therefore — Because ye reject this corner stone. The kingdom of God — That is, the Gospel. Verse 44 [44] And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Whosoever shall fall on this stone shall be broken — Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall — In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luke 20:18.
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