The Upper Room Daily Reflections: daily words of wisdom and faith of The United Methodist Church in Nashville, Tennessee, United States for Monday, 2 October 2017 "Self Exam"
Today’s Reflection:
IT IS GOOD TO RENEW ourselves from time to time by closely examining the state of our souls, as if we had never done it before. For nothing tends more to the full assurance of faith than to keep ourselves by this means in humility and the exercise of all good works. (Writings of John Wesley)From page 71 of Writings of John Wesley, edited by Keith Beasley-Topliffe. Copyright © 1997 by Upper Room Books. All rights reserved. Used by permission. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question: What steps would you take to examine the state of your soul?
Today’s Scripture: I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me. (Exodus 20:2-3, NRSV)
This Week: pray for grandparents.
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Did You Know?
In need of prayer? The Upper Room Living Prayer Center is a 7-day-a-week intercessory prayer ministry staffed by trained volunteers. Call 1-800-251-2468 or visit The Living Prayer Center website.
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In need of prayer? The Upper Room Living Prayer Center is a 7-day-a-week intercessory prayer ministry staffed by trained volunteers. Call 1-800-251-2468 or visit The Living Prayer Center website.
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This week we remember: Francis of Assisi, October 4).Francis of Assisi
October 04
October 04
Most people think of Francis of Assisi as a sweet, simple kind of guy who picked flowers and talked with animals. He was much more than that. As a young man he willingly went to war, and eventually was imprisoned. Once while on the way to a battle, Francis heard a divine voice inviting him to start serving the master rather than the servant. It was then he decided to live for God alone.Decision by decision he stripped himself of attachments, to be more like Jesus. In his early twenties, Francis decided to become like the poor he met in Assisi's back streets. One day, while praying, he heard a voice say, "Go and repair my church." Thinking that he was to fix the dilapidated church of St. Damian, he set to work. This infuriated his father, who took him to the bishop's court, demanding that his son repay the money he had spent on repairs. Francis then stripped naked, returning his clothes to his father as a sign that he was letting go of his family and his inheritance. He spent the rest of his life until his death in 1226 preaching and healing, attracting followers by his unflagging devotion to Christ.
If St. Francis had taken the Spiritual Types Test, he probably would have been a Lover. Francis' feast day is celebrated October 4.
Read some of Francis' writings in The Riches of Simplicity: Selected Writings of Francis and Clare.
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The Lectionary Readings for Sunday, 8 October 2017
(Courtesy of Vanderbilt Divinity Library)
Psalm 19
Philippians 3:4b-14
Matthew 21:33-46
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(Courtesy of Vanderbilt Divinity Library)
Psalm 19
Philippians 3:4b-14
Matthew 21:33-46
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Scripture Texts: 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.
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.
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.
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‘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.
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John Wesley's Notes-commentary: 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.
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.
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.
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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PO Box 340004
Nashville, Tennessee 37203-0004, United States
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