The Upper Room Daily Reflections: daily words of wisdom and faith of The United Methodist Church in Nashville, Tennessee, United States for Monday, 30 October 2017 "Receive God’s Word"Today’s Reflection:
IT MAY BE MORE BLESSED to give than to receive, but receiving is critical as well — especially with regard to the word of God. Without receiving the word of God, the gospel simply remains words or ideas. I ponder that thought as I read this text [1 Thessalonians 2:9-13] again, and the most beautiful and arresting part of it, which is the reason for Paul’s unceasing thanks: “When you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God’s word, which is also at work in you believers.”Lord, may I receive your word today as your word to me, and may your word be active in my life. Amen. (Disciplines 2014)
“From the reading for October 31 by Thomas R. Steagald in The Upper Room Disciplines 2014: A Book of Daily Devotions. Copyright © 2013 by Upper Room Books. All rights reserved. Used by permission.
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Today’s Question: Pray the prayer at the end of today’s excerpt. Lord, may I receive your word today as your word to me, and may your word be active in my life. Amen.
Today’s Scripture: “On these two commandments hang all the law and the prophets.” (Matthew 22:40, NRSV)
This Week: pray for people struggling with addictions.
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Did You Know?
On All Saints’ Day, we recognize the many saints in our midst. Today, consider a gift in honor or in memory of the people who have shaped your faith journey.
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This week we remember: Donald M. Baillie (October 31).
Donald M. Baillie
October 31
Born in 1887, Donald M. Baillie was a Scottish pastor, teacher, systematic theologian, and ecumenist; considered one of the most influential Presbyterian scholars of the twentieth century. Baillie was Professor of Systematic Theology at St. Andrews University from 1934 until the time of his death in 1954.Baillie believed that any Christian spiritual or devotional life needed a foundation based on a sense of the Trinity as a living reality. Beyond this, just as Jesus bore the essence of God through the incarnation in his life, he also bore the divine nature of atonement through his passion and death on the cross. For Baillie, the church truly becomes the body of Christ in the world to tell the sacred story of what God has done in Jesus Christ.
In The Theology of the Sacraments (1957) Baillie argued that the sacraments were concentrations of the much more widespread sacramental significance of everyday life. Why else, he posited, would Jesus incorporate the divine essence in something as mundane and commonplace as bread and wine? For him the sacraments were the vehicle through which the divine word broke into the wider world and sanctified it.
If Donald M. Baillie had taken the Spiritual Types Test, he probably would have been a Sage. Donald M. Baillie is remembered on October 31.
[Excerpted with permission from the entry on Donald M. Baillie by Samuel F. (Skip) Parvin, from The Upper Room Dictionary of Christian Spiritual Formation, edited by Keith Beasley-Topliffe. Copyright © 2003 by Upper Room Books®. All rights reserved.]
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Lectionary Readings for Sunday, 5 November 2017
(Courtesy of Vanderbilt Divinity Library)
Joshua 3:7-17
Psalm 107:1-7, 33-37
1 Thessalonians 2:9-13
Matthew 23:1-12
Scripture Texts: Joshua 3:7 Adonai said to Y’hoshua, “Starting today, I will make you great in full view of all Isra’el; so that they will know that just as I was with Moshe, so I will be with you. 8 Now you are to order the cohanim carrying the ark for the covenant as follows: ‘When you come to the edge of the Yarden River, you are to stop in the Yarden itself.’”
9 Y’hoshua said to the people of Isra’el, “Come here, and listen to the words of Adonai your God.” 10 Then Y’hoshua said, “Here is how you will know that the living God is here with you and that, without fail, he will drive out from before you the Kena‘ani, the Hitti, the Hivi, the P’rizi, the Girgashi, the Emori and the Y’vusi: 11 the ark for the covenant of the Lord of all the earth is going on ahead of you across the Yarden. 12 Now choose yourselves twelve men out of the tribes of Isra’el, one man for each tribe. 13 As soon as the cohanim carrying the ark of Adonai, the Lord of all the earth, put the soles of their feet in the water of the Yarden, the water of the Yarden will be cut off upstream and stand piled up like an embankment.”
14 So the people left their tents to cross the Yarden, with the cohanim carrying the ark for the covenant ahead of the people. 15 When those carrying the ark had come to the Yarden, and the cohanim carrying the ark had waded into the water (for throughout harvest season the Yarden overflows its banks), 16 the water upstream stood piled up like an embankment for a great distance at Adam, the city next to Tzartan; so that the water flowing downstream toward the Sea of the ‘Aravah, the Dead Sea, was completely cut off; and the people crossed over right by Yericho. 17 The cohanim carrying the ark for the covenant of Adonai stood fast on dry ground in the middle of the Yarden, while all Isra’el crossed on dry ground, until the entire nation had finished crossing the Yarden.
Psalm 107:1 Give thanks to Adonai; for he is good,
for his grace continues forever.
2 Let those redeemed by Adonai say it,
those he redeemed from the power of the foe.
3 He gathered them from the lands,
from the east and from the west,
from the north and from the sea.
4 They wandered in the desert, on paths through the wastes,
without finding any inhabited city.
5 They were hungry and thirsty,
their life was ebbing away.
6 In their trouble they cried to Adonai,
and he rescued them from their distress.
7 He led them by a direct path
to a city where they could live., 33 He turns rivers into desert,
flowing springs into thirsty ground,
34 productive land into salt flats,
because the people living there are so wicked.
35 But he also turns desert into pools of water,
dry land into flowing springs;
36 there he gives the hungry a home,
and they build a city to live in;
37 there they sow fields and plant vineyards,
which yield an abundant harvest.
1 Thessalonians 2:9 For you remember, brothers, our toil and hardship, how we worked night and day not to put a burden on any of you while we were proclaiming God’s Good News to you. 10 You are witnesses, and so is God, of how holy, righteous and blameless our behavior was in the sight of you believers; 11 for you know that we treated each one of you the way a father treats his children — 12 we encouraged you and comforted you and appealed to you to lead lives worthy of God, who calls you into his Kingdom and glory.
13 Another reason we regularly thank God is that when you heard the Word of God from us, you received it not merely as a human word, but as it truly is, God’s Word, which is at work in you believers.
Matthew 23:1 Then Yeshua addressed the crowds and his talmidim: 2 “The Torah-teachers and the P’rushim,” he said, “sit in the seat of Moshe. 3 So whatever they tell you, take care to do it. But don’t do what they do, because they talk but don’t act! 4 They tie heavy loads onto people’s shoulders but won’t lift a finger to help carry them. 5 Everything they do is done to be seen by others; for they make their t’fillin broad and their tzitziyot long, 6 they love the place of honor at banquets and the best seats in the synagogues, 7 and they love being greeted deferentially in the marketplaces and being called ‘Rabbi.’
8 “But you are not to let yourselves be called ‘Rabbi’; because you have one Rabbi, and you are all each other’s brothers. 9 And do not call anyone on earth ‘Father.’ because you have one Father, and he is in heaven. 10 Nor are you to let yourselves be called ‘leaders,’ because you have one Leader, and he is the Messiah! 11 The greatest among you must be your servant, 12 for whoever promotes himself will be humbled, and whoever humbles himself will be promoted.
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John Wesley’s Explanatory Notes: Joshua 3:7-17
Verse 7
[7] And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.
Magnify thee — That is, to gain thee authority among them, as the person whom I have set in Moses's stead, and by whom I will conduct them to the possession of the promised land.
Verse 8
[8] And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.
The brink — Heb. to the extremity, so far as the river then spread itself, which was now more than ordinary, Joshua 3:15.
In Jordan — Within the waters of Jordan, in the first entrance into the river; Where they stood for a season, 'till the river was divided, and then they went into the midst of it, and there abode 'till all the people were passed over.
Verse 9
[9] And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
Come hither — To the ark or tabernacle, the place of public assemblies.
The Lord your God — Who is now about to give a proof that he is both the Lord, the omnipotent governor of heaven and earth, and all creatures; and your God, in covenant with you, having a tender care and affection for you.
Verse 10
[10] And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.
Ye shall know — By experience and sensible evidence.
The living God — Not a dull, dead, senseless God, such as the gods of the nations are; but a God of life, and power, and activity to watch over you, and work for you.
Among you — Is present with you to strengthen and help you.
Verse 12
[12] Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
Twelve men — For the work described, Joshua 4:2,3.
Verse 13
[13] And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.
The ark of the Lord — That so it may appear this is the Lord's doing, and that in pursuance of his covenant made with Israel.
Of all the earth — The Lord of all this globe of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth.
Cut off — The waters which now are united now shall be divided, and part shall flow down the channel towards the dead sea, and the other part that is nearer the spring of the river, and flows down from it, shall stand still.
An heap — Being as it were congealed, as the Red-Sea was, Exodus 15:8, and so kept from overflowing the country.
Verse 15
[15] And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)
All the time of harvest — This is meant not of wheat-harvest, but of the barley-harvest, as is manifest from their keeping the passover at their first entrance, Joshua 5:10, which was kept on the fourteenth day of the first month, when they were to bring a sheaf of their first-fruits, which were of barley. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most; partly because of the rains which have fallen all the winter, partly because of the snows which melt and come into the rivers. And this time God chose that the miracle might be more glorious, more amazing and terrible to the Canaanites; and that the Israelites might be entertained at their first entrance with plentiful and comfortable provisions.
Verse 16
[16] That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.
Adam — The city Adam being more obscure, is described by its nearness to a more known place, then eminent, but now unknown. The meaning is, that the waters were stopped in their course at that place, and so kept at a distance from the Israelites whilst they passed over.
Against Jericho — Here God carried them over, because this part was, 1. The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and war-like people. 2. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement.
Verse 17
[17] And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.
Stood firm — That is, in one and the same place and posture; their feet neither moved by any waters moving in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed to their standing on the bank of the water when they came to it, commanded, Joshua 3:8, which was but for a while, 'till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over.
The midst of Jordan — In the middle and deepest part of the river.
Psalm 107:1-7, 33-37
Verse 3
[3] And gathered them out of the lands, from the east, and from the west, from the north, and from the south.
Gathered — Into their own land.
Verse 4
[4] They wandered in the wilderness in a solitary way; they found no city to dwell in.
No city — Or rather, no town inhabited, where they might refresh themselves.
Verse 6
[6] Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.
The Lord — Heb. Unto Jehovah, to the true God. For the Heathens had, many of them, some knowledge of the true God.
Verse 7
[7] And he led them forth by the right way, that they might go to a city of habitation.
Forth — Out of the wilderness.
Verse 33
[33] He turneth rivers into a wilderness, and the watersprings into dry ground;
Rivers — Those grounds which are well watered, and therefore fruitful. And so the water-springs, here, and the standing water, verse 35 are taken.
Into — Into a dry ground, which is like a parched and barren wilderness.
Verse 34
[34] A fruitful land into barrenness, for the wickedness of them that dwell therein.
For — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others.
Verse 35
[35] He turneth the wilderness into a standing water, and dry ground into watersprings.
Water — Into a well-watered and fruitful land.
Verse 36
[36] And there he maketh the hungry to dwell, that they may prepare a city for habitation;
Hungry — Poor people who could not provide for themselves.
1 Thessalonians 2:9-13
Verse 10
[10] Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:
Holily — In the things of God.
Justly — With regard to men.
Unblamable — In respect of ourselves.
Among you that believe — Who were the constant observers of our behaviour.
Verse 11
[11] As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,
By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.
Verse 12
[12] That ye would walk worthy of God, who hath called you unto his kingdom and glory.
To his kingdom here, and glory hereafter.
Matthew 23:1-12
Verse 2
[2] Saying, The scribes and the Pharisees sit in Moses' seat:
The scribes sit in the chair of Moses — That is, read and expound the law of Moses, and are their appointed teachers.
Verse 3
[3] All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
All things therefore — Which they read out of the law, and enforce therefrom.
Verse 4
[4] For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.
Luke 11:46.
Verse 5
[5] But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Their phylacteries — The Jews, understanding those words literally, It shall he as a token upon thy hand, and as frontlets between thine eyes, Exodus 13:16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deuteronomy 6:8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives.
The fringes of their garments — Which God had enjoined them to wear, to remind them of doing all the commandments, Numbers 15:38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mark 12:38. 8,9,10. The Jewish rabbis were also called father and master, by their several disciples, whom they required, 1. To believe implicitly what they affirmed, without asking any farther reason; 2. To obey implicitly what they enjoined, without seeking farther authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God.
Verse 9
[9] And call no man your father upon the earth: for one is your Father, which is in heaven..
Verse 10
[10] Neither be ye called masters: for one is your Master, even Christ..
Verse 11
[11] But he that is greatest among you shall be your servant.
Matthew 20:26.
Verse 12
[12] And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall he exalted— It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Luke 14:11; 18:14.
(Courtesy of Vanderbilt Divinity Library)
Joshua 3:7-17
Psalm 107:1-7, 33-37
1 Thessalonians 2:9-13
Matthew 23:1-12
Scripture Texts: Joshua 3:7 Adonai said to Y’hoshua, “Starting today, I will make you great in full view of all Isra’el; so that they will know that just as I was with Moshe, so I will be with you. 8 Now you are to order the cohanim carrying the ark for the covenant as follows: ‘When you come to the edge of the Yarden River, you are to stop in the Yarden itself.’”
9 Y’hoshua said to the people of Isra’el, “Come here, and listen to the words of Adonai your God.” 10 Then Y’hoshua said, “Here is how you will know that the living God is here with you and that, without fail, he will drive out from before you the Kena‘ani, the Hitti, the Hivi, the P’rizi, the Girgashi, the Emori and the Y’vusi: 11 the ark for the covenant of the Lord of all the earth is going on ahead of you across the Yarden. 12 Now choose yourselves twelve men out of the tribes of Isra’el, one man for each tribe. 13 As soon as the cohanim carrying the ark of Adonai, the Lord of all the earth, put the soles of their feet in the water of the Yarden, the water of the Yarden will be cut off upstream and stand piled up like an embankment.”
14 So the people left their tents to cross the Yarden, with the cohanim carrying the ark for the covenant ahead of the people. 15 When those carrying the ark had come to the Yarden, and the cohanim carrying the ark had waded into the water (for throughout harvest season the Yarden overflows its banks), 16 the water upstream stood piled up like an embankment for a great distance at Adam, the city next to Tzartan; so that the water flowing downstream toward the Sea of the ‘Aravah, the Dead Sea, was completely cut off; and the people crossed over right by Yericho. 17 The cohanim carrying the ark for the covenant of Adonai stood fast on dry ground in the middle of the Yarden, while all Isra’el crossed on dry ground, until the entire nation had finished crossing the Yarden.
Psalm 107:1 Give thanks to Adonai; for he is good,
for his grace continues forever.
2 Let those redeemed by Adonai say it,
those he redeemed from the power of the foe.
3 He gathered them from the lands,
from the east and from the west,
from the north and from the sea.
4 They wandered in the desert, on paths through the wastes,
without finding any inhabited city.
5 They were hungry and thirsty,
their life was ebbing away.
6 In their trouble they cried to Adonai,
and he rescued them from their distress.
7 He led them by a direct path
to a city where they could live., 33 He turns rivers into desert,
flowing springs into thirsty ground,
34 productive land into salt flats,
because the people living there are so wicked.
35 But he also turns desert into pools of water,
dry land into flowing springs;
36 there he gives the hungry a home,
and they build a city to live in;
37 there they sow fields and plant vineyards,
which yield an abundant harvest.
1 Thessalonians 2:9 For you remember, brothers, our toil and hardship, how we worked night and day not to put a burden on any of you while we were proclaiming God’s Good News to you. 10 You are witnesses, and so is God, of how holy, righteous and blameless our behavior was in the sight of you believers; 11 for you know that we treated each one of you the way a father treats his children — 12 we encouraged you and comforted you and appealed to you to lead lives worthy of God, who calls you into his Kingdom and glory.
13 Another reason we regularly thank God is that when you heard the Word of God from us, you received it not merely as a human word, but as it truly is, God’s Word, which is at work in you believers.
Matthew 23:1 Then Yeshua addressed the crowds and his talmidim: 2 “The Torah-teachers and the P’rushim,” he said, “sit in the seat of Moshe. 3 So whatever they tell you, take care to do it. But don’t do what they do, because they talk but don’t act! 4 They tie heavy loads onto people’s shoulders but won’t lift a finger to help carry them. 5 Everything they do is done to be seen by others; for they make their t’fillin broad and their tzitziyot long, 6 they love the place of honor at banquets and the best seats in the synagogues, 7 and they love being greeted deferentially in the marketplaces and being called ‘Rabbi.’
8 “But you are not to let yourselves be called ‘Rabbi’; because you have one Rabbi, and you are all each other’s brothers. 9 And do not call anyone on earth ‘Father.’ because you have one Father, and he is in heaven. 10 Nor are you to let yourselves be called ‘leaders,’ because you have one Leader, and he is the Messiah! 11 The greatest among you must be your servant, 12 for whoever promotes himself will be humbled, and whoever humbles himself will be promoted.
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John Wesley’s Explanatory Notes: Joshua 3:7-17
Verse 7
[7] And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.
Magnify thee — That is, to gain thee authority among them, as the person whom I have set in Moses's stead, and by whom I will conduct them to the possession of the promised land.
Verse 8
[8] And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.
The brink — Heb. to the extremity, so far as the river then spread itself, which was now more than ordinary, Joshua 3:15.
In Jordan — Within the waters of Jordan, in the first entrance into the river; Where they stood for a season, 'till the river was divided, and then they went into the midst of it, and there abode 'till all the people were passed over.
Verse 9
[9] And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
Come hither — To the ark or tabernacle, the place of public assemblies.
The Lord your God — Who is now about to give a proof that he is both the Lord, the omnipotent governor of heaven and earth, and all creatures; and your God, in covenant with you, having a tender care and affection for you.
Verse 10
[10] And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.
Ye shall know — By experience and sensible evidence.
The living God — Not a dull, dead, senseless God, such as the gods of the nations are; but a God of life, and power, and activity to watch over you, and work for you.
Among you — Is present with you to strengthen and help you.
Verse 12
[12] Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
Twelve men — For the work described, Joshua 4:2,3.
Verse 13
[13] And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.
The ark of the Lord — That so it may appear this is the Lord's doing, and that in pursuance of his covenant made with Israel.
Of all the earth — The Lord of all this globe of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth.
Cut off — The waters which now are united now shall be divided, and part shall flow down the channel towards the dead sea, and the other part that is nearer the spring of the river, and flows down from it, shall stand still.
An heap — Being as it were congealed, as the Red-Sea was, Exodus 15:8, and so kept from overflowing the country.
Verse 15
[15] And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)
All the time of harvest — This is meant not of wheat-harvest, but of the barley-harvest, as is manifest from their keeping the passover at their first entrance, Joshua 5:10, which was kept on the fourteenth day of the first month, when they were to bring a sheaf of their first-fruits, which were of barley. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most; partly because of the rains which have fallen all the winter, partly because of the snows which melt and come into the rivers. And this time God chose that the miracle might be more glorious, more amazing and terrible to the Canaanites; and that the Israelites might be entertained at their first entrance with plentiful and comfortable provisions.
Verse 16
[16] That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.
Adam — The city Adam being more obscure, is described by its nearness to a more known place, then eminent, but now unknown. The meaning is, that the waters were stopped in their course at that place, and so kept at a distance from the Israelites whilst they passed over.
Against Jericho — Here God carried them over, because this part was, 1. The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and war-like people. 2. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement.
Verse 17
[17] And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.
Stood firm — That is, in one and the same place and posture; their feet neither moved by any waters moving in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed to their standing on the bank of the water when they came to it, commanded, Joshua 3:8, which was but for a while, 'till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over.
The midst of Jordan — In the middle and deepest part of the river.
Psalm 107:1-7, 33-37
Verse 3
[3] And gathered them out of the lands, from the east, and from the west, from the north, and from the south.
Gathered — Into their own land.
Verse 4
[4] They wandered in the wilderness in a solitary way; they found no city to dwell in.
No city — Or rather, no town inhabited, where they might refresh themselves.
Verse 6
[6] Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.
The Lord — Heb. Unto Jehovah, to the true God. For the Heathens had, many of them, some knowledge of the true God.
Verse 7
[7] And he led them forth by the right way, that they might go to a city of habitation.
Forth — Out of the wilderness.
Verse 33
[33] He turneth rivers into a wilderness, and the watersprings into dry ground;
Rivers — Those grounds which are well watered, and therefore fruitful. And so the water-springs, here, and the standing water, verse 35 are taken.
Into — Into a dry ground, which is like a parched and barren wilderness.
Verse 34
[34] A fruitful land into barrenness, for the wickedness of them that dwell therein.
For — He doth not inflict these judgments without cause, but for the punishment of sin in some, and the prevention of it in others.
Verse 35
[35] He turneth the wilderness into a standing water, and dry ground into watersprings.
Water — Into a well-watered and fruitful land.
Verse 36
[36] And there he maketh the hungry to dwell, that they may prepare a city for habitation;
Hungry — Poor people who could not provide for themselves.
1 Thessalonians 2:9-13
Verse 10
[10] Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:
Holily — In the things of God.
Justly — With regard to men.
Unblamable — In respect of ourselves.
Among you that believe — Who were the constant observers of our behaviour.
Verse 11
[11] As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,
By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.
Verse 12
[12] That ye would walk worthy of God, who hath called you unto his kingdom and glory.
To his kingdom here, and glory hereafter.
Matthew 23:1-12
Verse 2
[2] Saying, The scribes and the Pharisees sit in Moses' seat:
The scribes sit in the chair of Moses — That is, read and expound the law of Moses, and are their appointed teachers.
Verse 3
[3] All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
All things therefore — Which they read out of the law, and enforce therefrom.
Verse 4
[4] For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.
Luke 11:46.
Verse 5
[5] But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Their phylacteries — The Jews, understanding those words literally, It shall he as a token upon thy hand, and as frontlets between thine eyes, Exodus 13:16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deuteronomy 6:8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives.
The fringes of their garments — Which God had enjoined them to wear, to remind them of doing all the commandments, Numbers 15:38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mark 12:38. 8,9,10. The Jewish rabbis were also called father and master, by their several disciples, whom they required, 1. To believe implicitly what they affirmed, without asking any farther reason; 2. To obey implicitly what they enjoined, without seeking farther authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God.
Verse 9
[9] And call no man your father upon the earth: for one is your Father, which is in heaven..
Verse 10
[10] Neither be ye called masters: for one is your Master, even Christ..
Verse 11
[11] But he that is greatest among you shall be your servant.
Matthew 20:26.
Verse 12
[12] And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall he exalted— It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Luke 14:11; 18:14.
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PO Box 340004
Nashville, Tennessee 37203-0004, United States
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