The Upper Room Daily Reflections, daily words of wisdom and faith in Nashville, Tennessee, United States “Boundary Breaking” for Friday, 27 January 2017-------
Today’s Reflection:
ALL OF YOU are one in Christ Jesus” (Galatians 3:28). Really? Evidence to the contrary litters the church’s history. We can easily see and reject the gross contradictions of Paul’s assertion, at least when there is a safe distance involved. The cruelties of the Inquisition. The obscenities of Protestants and Catholics killing one another in the wake of the Reformation and more recently in Ireland. The stunning justification of slavery in the name of God in the United States.
But what happens when the contradictions to Paul’s remarkable vision come in more subtle and respectable — and contemporary — guise? We may nod our assent when Paul asserts that here is no longer Jew or Greek, slave or free, male or female. Those matters have been settled, though pockets of resistance remain for leadership roles fully available to women in the church.
Still, if Paul were writing this epistle today, who would he identify as no longer irreconcilably separated but one in Christ, in spite of ongoing evidence to the contrary? Would “Jew or Greek” be supplanted by “straight or gay”? Would “slave or free” be rendered as “birth-certificated citizen or undocumented immigrant”? Would “male or female” be transposed into “the ones in your community for whom the sky is the limit” or “those whose place in community is limited by glass ceilings imposed by obstinate and antiquated traditions?[John Indermark, Worship in Light of the Cross]
From page 21 of Worship in Light of the Cross: Meditations for Lent by John Indermark. Copyright © 2016 by John Indermark. All rights reserved. Used by permission of Upper Room Books. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question:
Do you think of other groups of people who are included in “all of you” today?
Today’s Scripture:
But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.[1 Corinthians 1:27-29 NRSV]
This Week: pray for racial equality.
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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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This week we remember: Francis de Sales (January 24).
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 de Sales (January 24).
Francis de SalesJanuary 24Francis de Sales (1567-1622), bishop of Geneva, leader of the Catholic Reformation, cofounder of the Visitation Order, and influential spiritual writer. Francis was born of an aristocratic Savoyard family at a time of reform and spiritual renewal within the Catholic Church. His early education was in the Christian humanist tradition of the Jesuits. At the University of Padua he studied law at his father's request and theology on his own initiative. Ordained in 1593, he was shortly made associate to the bishop of Geneva and in 1602 succeeded to his predecessor's post. Since the Protestant city of Geneva did not allow Catholic presence, Bishop de Sales resided in the nearby town of Annecy. He actively evangelized his Calvinist opponents, especially through gentle persuasion. He engaged in vigorous reform of religious institutions and sought to revitalize faith among all in his diocese.
Saint Francis de Sales believed that the "devout life" was open to all, not only monks and priests. God, he felt, raised up persons in all walks of life to be leaven in the loaf of a revitalized church. Thus he promoted many works of spiritual renewal, including spiritual direction, preaching (his sermons were said to speak "heart to heart") and writing. His best-known book Introduction to the Devout Life was based on the letters of direction he wrote to a woman who wished to live a Christian life in the midst of her husband's duties with the French court. A practical summary of the means by which one cultivates a living faith in the midst of the busy demands of family and work, the Introduction was an overnight success and has remained a staple of devotional literature to the present day.
Francis de Sales was canonized in 1665 and declared a Doctor of the Church (an authoritative teacher) in 1877.
If Francis de Sales had taken the Spiritual Types Test he probably would have been a Lover. Francis de Sales is remembered on January 24.
Excerpted with permission from the entry on Francis de Sales by Wendy M. Wright, 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
Sunday, 29 January 2016
(Courtesy of Vanderbilt Divinity Library)
Micah 6:1-8
Psalm 15
1 Corinthians 1:18-31
Matthew 5:1-12
Sunday, 29 January 2016
(Courtesy of Vanderbilt Divinity Library)
Micah 6:1-8
Psalm 15
1 Corinthians 1:18-31
Matthew 5:1-12
Scripture Texts: Micah 6:1 So listen now to what Adonai says:
“Stand up and state your case to the mountains,
let the hills hear what you have to say.”
2 Listen, mountains, to Adonai’s case;
also you enduring rocks that support the earth!
Adonai has a case against his people;
he wants to argue it out with Isra’el:
3 “My people, what have I done to you?
How have I wearied you? Answer me!
4 I brought you up from the land of Egypt.
I redeemed you from a life of slavery.
I sent Moshe, Aharon
and Miryam to lead you.
5 My people, just remember what Balak
the king of Mo’av had planned,
what Bil‘am the son of B‘or answered him,
[and what happened] between Sheetim and Gilgal —
so that you will understand
the saving deeds of Adonai.”
6 “With what can I come before Adonai
to bow down before God on high?
Should I come before him with burnt offerings?
with calves in their first year?
7 Would Adonai take delight in thousands of rams
with ten thousand rivers of olive oil?
Could I give my firstborn to pay for my crimes,
the fruit of my body for the sin of my soul?”
8 Human being, you have already been told
what is good, what Adonai demands of you —
no more than to act justly, love grace
and walk in purity with your God.
Psalm 15:(0) A psalm of David:
(1) Adonai, who can rest in your tent?
Who can live on your holy mountain?
2 Those who live a blameless life,
who behave uprightly,
who speak truth from their hearts
3 and keep their tongues from slander;
who never do harm to others
or seek to discredit neighbors;
4 who look with scorn on the vile,
but honor those who fear Adonai;
who hold to an oath, no matter the cost;
5 who refuse usury when they lend money
and refuse a bribe to damage the innocent.
Those who do these things
never will be moved.
1 Corinthians 1:18 For the message about the execution-stake is nonsense to those in the process of being destroyed, but to us in the process of being saved it is the power of God. 19 Indeed, the Tanakh says,
“I will destroy the wisdom of the wise
and frustrate the intelligence of the intelligent.”[1 Corinthians 1:19 Isaiah 29:14]
20 Where does that leave the philosopher, the Torah-teacher, or any of today’s thinkers? Hasn’t God made this world’s wisdom look pretty foolish? 21 For God’s wisdom ordained that the world, using its own wisdom, would not come to know him. Therefore God decided to use the “nonsense” of what we proclaim as his means of saving those who come to trust in it. 22 Precisely because Jews ask for signs and Greeks try to find wisdom, 23 we go on proclaiming a Messiah executed on a stake as a criminal! To Jews this is an obstacle, and to Greeks it is nonsense; 24 but to those who are called, both Jews and Greeks, this same Messiah is God’s power and God’s wisdom! 25 For God’s “nonsense” is wiser than humanity’s “wisdom.”
And God’s “weakness” is stronger than humanity’s “strength.” 26 Just look at yourselves, brothers — look at those whom God has called! Not many of you are wise by the world’s standards, not many wield power or boast noble birth. 27 But God chose what the world considers nonsense in order to shame the wise; God chose what the world considers weak in order to shame the strong; 28 and God chose what the world looks down on as common or regards as nothing in order to bring to nothing what the world considers important; 29 so that no one should boast before God. 30 It is his doing that you are united with the Messiah Yeshua. He has become wisdom for us from God, and righteousness and holiness and redemption as well! 31 Therefore — as the Tanakh says — “Let anyone who wants to boast, boast about Adonai.”[1 Corinthians 1:31 Jeremiah 9:23(24)]
Matthew 5:1 Seeing the crowds, Yeshua walked up the hill. After he sat down, his talmidim came to him, 2 and he began to speak. This is what he taught them:
3 “How blessed are the poor in spirit!
for the Kingdom of Heaven is theirs.
4 “How blessed are those who mourn!
for they will be comforted.
5 “How blessed are the meek!
for they will inherit the Land![Matthew 5:5 Psalm 37:11]
6 “How blessed are those who hunger and thirst for righteousness!
for they will be filled.
7 “How blessed are those who show mercy!
for they will be shown mercy.
8 “How blessed are the pure in heart!
for they will see God.
9 “How blessed are those who make peace!
for they will be called sons of God.
10 “How blessed are those who are persecuted
because they pursue righteousness!
for the Kingdom of Heaven is theirs.
11 “How blessed you are when people insult you and persecute you and tell all kinds of vicious lies about you because you follow me! 12 Rejoice, be glad, because your reward in heaven is great — they persecuted the prophets before you in the same way.
John Wesley's Notes-Commentary: Micah 6:1-8
(Read all of Isaiah 6)
Verse 1
[1] In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
I saw — In a vision.
The Lord — The Divine Majesty as he subsisteth in three persons.
His train — His royal and judicial robe; for he is represented as a judge.
Verse 2
[2] Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Stood — As ministers attending upon their Lord.
Seraphim — An order of holy angels, thus called from fire and burning, which this word properly signifies; to represent either their nature, which is bright and glorious, subtile, and pure; or their property, of fervent zeal for God's service and glory.
Covered — Out of profound reverence.
Verse 3
[3] And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Cried — Singing in consort.
Holy — This is repeated thrice, to intimate the Trinity of persons united in the Divine essence.
Glory — Of the effects and demonstrations of his glorious holiness, as well as of his power, wisdom, and goodness.
Verse 4
[4] And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
The posts — Together with the door itself. Such violent motions were commonly tokens of God's anger.
Smoak — Which elsewhere is a token of God's presence and acceptance, but here of his anger.
Verse 5
[5] Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
l am — I am a great sinner, as many other ways, so particularly by my lips. I am an unclean branch of an unclean tree; besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins.
Have seen — The sight of this glorious and holy God gives me cause to fear that he is come to judgment against me.
Verse 6
[6] Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
Flew — By God's command.
A coal — Both a token and an instrument of purification.
The altar — Of burnt-offering.
Verse 7
[7] And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Laid it — So as only to touch my lips, and not to burn them; which God could easily effect.
Lo — This is a sign that I have pardoned and purged the uncleanness of thy lips.
Verse 8
[8] Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Who — To deliver the following message. The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of persons in the Godhead.
Psalm 15
(Read all of Psalm 15)
Verse 1
[1] LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Who — Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?
Verse 2
[2] He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Uprightly — Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly.
Worketh — Makes it his business to do justly, to give to every one his due, first to God, and then to men.
Speaketh — His words and professions to God and men, agree with the thoughts and purposes of his heart.
Verse 3
[3] He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
He — He that doth not speak evil of his neighbour.
Neighbour — That is, any man.
Nor taketh — Into his mouth, doth not raise it, neither spread or propagate it; or believe it without sufficient reason.
Verse 4
[4] In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
Vile — An ungodly man.
Honoureth — He highly esteems and loves them, though they be mean as to their worldly condition, and though they may differ from him in some opinions or practices of lesser moment.
Sweareth — A promissory oath.
Hurt — To his own damage. As if a man solemnly swear, that he will sell him such an estate at a price below the full worth; or that, he will give a poor man such a sum of money, which afterwards he finds inconvenient to him.
Changeth not — His purpose, but continues firm and resolved to perform his promise.
Verse 5
[5] He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
To usury — In such a manner as is contrary to God's law: of which see otherwise, Exodus 22:25; Leviticus 25:36,37, etc.
Reward — Or, a bribe for him who hath a bad cause.
Moved — He shall abide with God here, and when he dies be for ever with the Lord.
1 Corinthians 1:18-31
Verse 18
[18] For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
To them that perish — By obstinately rejecting the only name whereby they can be saved.
But to us who are saved — Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
Verse 19
[19] For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
For it is written — And the words are remarkably applicable to this great event. Isaiah 29:14
Verse 20
[20] Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
Where is the wise? etc.-The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents.
Hath not God made foolish the wisdom of this world — That is, shown it to be very foolishness. Isaiah 33:18
Verse 21
[21] For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
For since in the wisdom of God — According to his wise disposals, leaving them to make the trial.
The world — Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.
Verse 22
[22] For the Jews require a sign, and the Greeks seek after wisdom:
For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.
Verse 23
[23] But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand.
And to the Greeks foolishness — A silly tale, just opposite to the wisdom they seek.
Verse 24
[24] But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
But to them that are called — And obey the heavenly calling.
Christ — With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
Verse 25
[25] Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
Because the foolishness of God — The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.
Verse 26
[26] For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
Behold your calling — What manner of men they are whom God calls.
That not many wise men after the flesh — In the account of the world.
Not many mighty — Men of power and authority.
Verse 28
[28] And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
Things that are not — The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them.
The things that are — In high esteem.
Verse 29
[29] That no flesh should glory in his presence.
That no flesh — A fit appellation. Flesh is fair, but withering as grass.
May glory before God — In God we ought to glory.
Verse 30
[30] But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Of him — Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant.
Righteousness — The sole ground of our justification, who were before under the wrath and curse of God.
Sanctification — A principle of universal holiness, whereas before we were altogether dead in sin.
And redemption — That is, complete deliverance from all evil, and eternal bliss both of soul and body.
Verse 31
[31] That, according as it is written, He that glorieth, let him glory in the Lord.
Let him glory in the Lord — Not in himself, not in the flesh, not in the world. Jeremiah 9:23,24
Matthew 5:1-12
(Read all of Matthew 5)
Verse 1
[1] And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
And seeing the multitudes — At some distance, as they were coming to him from every quarter.
He went up into the mountain — Which was near: where there was room for them all.
His disciples — not only his twelve disciples, but all who desired to learn of him.
Verse 2
[2] And he opened his mouth, and taught them, saying,
And he opened his mouth — A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it. 3.
Happy are the poor — In the following discourse there is, 1. A sweet invitation to true holiness and happiness, verse 3-12. Matthew 5:3-12. 2. A persuasive to impart it to others, verse 13-16. Matthew 5:13-16. 3. A description of true Christian holiness, verse 17; chap. ii,12, Matthew 5:17; Matthew 7:12. (in which it is easy to observe, the latter part exactly answers the former.) 4. The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness.
The poor in spirit — They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness.
For theirs is the kingdom of heaven — The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke 6:20.
Verse 4
[4] Blessed are they that mourn: for they shall be comforted.
They that mourn — Either for their own sins, or for other men's, and are steadily and habitually serious.
They shall be comforted — More solidly and deeply even in this world, and eternally in heaven.
Verse 5
[5] Blessed are the meek: for they shall inherit the earth.
Happy are the meek — They that hold all their passions and affections evenly balanced.
They shall inherit the earth — They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.
Verse 6
[6] Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
They that hunger and thirst after righteousness — After the holiness here described. They shall be satisfied with it.
Verse 7
[7] Blessed are the merciful: for they shall obtain mercy.
The merciful — The tender-hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.
Verse 8
[8] Blessed are the pure in heart: for they shall see God.
The pure in heart — The sanctified: they who love God with all their hearts.
They shall see God — In all things here; hereafter in glory.
Verse 9
[9] Blessed are the peacemakers: for they shall be called the children of God.
The peace makers — They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal.
They shall be called the children of God — Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.
Verse 10
[10] Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
For righteousness' sake — That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2 Timothy 3:12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.
Verse 11
[11] Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
Revile — When present: say all evil - When you are absent.
Verse 12
[12] Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
Your reward — Even over and above the happiness that naturally and directly results from holiness.
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PO Box 340004
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“Stand up and state your case to the mountains,
let the hills hear what you have to say.”
2 Listen, mountains, to Adonai’s case;
also you enduring rocks that support the earth!
Adonai has a case against his people;
he wants to argue it out with Isra’el:
3 “My people, what have I done to you?
How have I wearied you? Answer me!
4 I brought you up from the land of Egypt.
I redeemed you from a life of slavery.
I sent Moshe, Aharon
and Miryam to lead you.
5 My people, just remember what Balak
the king of Mo’av had planned,
what Bil‘am the son of B‘or answered him,
[and what happened] between Sheetim and Gilgal —
so that you will understand
the saving deeds of Adonai.”
6 “With what can I come before Adonai
to bow down before God on high?
Should I come before him with burnt offerings?
with calves in their first year?
7 Would Adonai take delight in thousands of rams
with ten thousand rivers of olive oil?
Could I give my firstborn to pay for my crimes,
the fruit of my body for the sin of my soul?”
8 Human being, you have already been told
what is good, what Adonai demands of you —
no more than to act justly, love grace
and walk in purity with your God.
Psalm 15:(0) A psalm of David:
(1) Adonai, who can rest in your tent?
Who can live on your holy mountain?
2 Those who live a blameless life,
who behave uprightly,
who speak truth from their hearts
3 and keep their tongues from slander;
who never do harm to others
or seek to discredit neighbors;
4 who look with scorn on the vile,
but honor those who fear Adonai;
who hold to an oath, no matter the cost;
5 who refuse usury when they lend money
and refuse a bribe to damage the innocent.
Those who do these things
never will be moved.
1 Corinthians 1:18 For the message about the execution-stake is nonsense to those in the process of being destroyed, but to us in the process of being saved it is the power of God. 19 Indeed, the Tanakh says,
“I will destroy the wisdom of the wise
and frustrate the intelligence of the intelligent.”[1 Corinthians 1:19 Isaiah 29:14]
20 Where does that leave the philosopher, the Torah-teacher, or any of today’s thinkers? Hasn’t God made this world’s wisdom look pretty foolish? 21 For God’s wisdom ordained that the world, using its own wisdom, would not come to know him. Therefore God decided to use the “nonsense” of what we proclaim as his means of saving those who come to trust in it. 22 Precisely because Jews ask for signs and Greeks try to find wisdom, 23 we go on proclaiming a Messiah executed on a stake as a criminal! To Jews this is an obstacle, and to Greeks it is nonsense; 24 but to those who are called, both Jews and Greeks, this same Messiah is God’s power and God’s wisdom! 25 For God’s “nonsense” is wiser than humanity’s “wisdom.”
And God’s “weakness” is stronger than humanity’s “strength.” 26 Just look at yourselves, brothers — look at those whom God has called! Not many of you are wise by the world’s standards, not many wield power or boast noble birth. 27 But God chose what the world considers nonsense in order to shame the wise; God chose what the world considers weak in order to shame the strong; 28 and God chose what the world looks down on as common or regards as nothing in order to bring to nothing what the world considers important; 29 so that no one should boast before God. 30 It is his doing that you are united with the Messiah Yeshua. He has become wisdom for us from God, and righteousness and holiness and redemption as well! 31 Therefore — as the Tanakh says — “Let anyone who wants to boast, boast about Adonai.”[1 Corinthians 1:31 Jeremiah 9:23(24)]
Matthew 5:1 Seeing the crowds, Yeshua walked up the hill. After he sat down, his talmidim came to him, 2 and he began to speak. This is what he taught them:
3 “How blessed are the poor in spirit!
for the Kingdom of Heaven is theirs.
4 “How blessed are those who mourn!
for they will be comforted.
5 “How blessed are the meek!
for they will inherit the Land![Matthew 5:5 Psalm 37:11]
6 “How blessed are those who hunger and thirst for righteousness!
for they will be filled.
7 “How blessed are those who show mercy!
for they will be shown mercy.
8 “How blessed are the pure in heart!
for they will see God.
9 “How blessed are those who make peace!
for they will be called sons of God.
10 “How blessed are those who are persecuted
because they pursue righteousness!
for the Kingdom of Heaven is theirs.
11 “How blessed you are when people insult you and persecute you and tell all kinds of vicious lies about you because you follow me! 12 Rejoice, be glad, because your reward in heaven is great — they persecuted the prophets before you in the same way.
John Wesley's Notes-Commentary: Micah 6:1-8
(Read all of Isaiah 6)
Verse 1
[1] In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
I saw — In a vision.
The Lord — The Divine Majesty as he subsisteth in three persons.
His train — His royal and judicial robe; for he is represented as a judge.
Verse 2
[2] Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Stood — As ministers attending upon their Lord.
Seraphim — An order of holy angels, thus called from fire and burning, which this word properly signifies; to represent either their nature, which is bright and glorious, subtile, and pure; or their property, of fervent zeal for God's service and glory.
Covered — Out of profound reverence.
Verse 3
[3] And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Cried — Singing in consort.
Holy — This is repeated thrice, to intimate the Trinity of persons united in the Divine essence.
Glory — Of the effects and demonstrations of his glorious holiness, as well as of his power, wisdom, and goodness.
Verse 4
[4] And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
The posts — Together with the door itself. Such violent motions were commonly tokens of God's anger.
Smoak — Which elsewhere is a token of God's presence and acceptance, but here of his anger.
Verse 5
[5] Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
l am — I am a great sinner, as many other ways, so particularly by my lips. I am an unclean branch of an unclean tree; besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins.
Have seen — The sight of this glorious and holy God gives me cause to fear that he is come to judgment against me.
Verse 6
[6] Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
Flew — By God's command.
A coal — Both a token and an instrument of purification.
The altar — Of burnt-offering.
Verse 7
[7] And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Laid it — So as only to touch my lips, and not to burn them; which God could easily effect.
Lo — This is a sign that I have pardoned and purged the uncleanness of thy lips.
Verse 8
[8] Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Who — To deliver the following message. The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of persons in the Godhead.
Psalm 15
(Read all of Psalm 15)
Verse 1
[1] LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Who — Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?
Verse 2
[2] He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Uprightly — Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly.
Worketh — Makes it his business to do justly, to give to every one his due, first to God, and then to men.
Speaketh — His words and professions to God and men, agree with the thoughts and purposes of his heart.
Verse 3
[3] He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
He — He that doth not speak evil of his neighbour.
Neighbour — That is, any man.
Nor taketh — Into his mouth, doth not raise it, neither spread or propagate it; or believe it without sufficient reason.
Verse 4
[4] In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
Vile — An ungodly man.
Honoureth — He highly esteems and loves them, though they be mean as to their worldly condition, and though they may differ from him in some opinions or practices of lesser moment.
Sweareth — A promissory oath.
Hurt — To his own damage. As if a man solemnly swear, that he will sell him such an estate at a price below the full worth; or that, he will give a poor man such a sum of money, which afterwards he finds inconvenient to him.
Changeth not — His purpose, but continues firm and resolved to perform his promise.
Verse 5
[5] He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
To usury — In such a manner as is contrary to God's law: of which see otherwise, Exodus 22:25; Leviticus 25:36,37, etc.
Reward — Or, a bribe for him who hath a bad cause.
Moved — He shall abide with God here, and when he dies be for ever with the Lord.
1 Corinthians 1:18-31
Verse 18
[18] For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
To them that perish — By obstinately rejecting the only name whereby they can be saved.
But to us who are saved — Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
Verse 19
[19] For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
For it is written — And the words are remarkably applicable to this great event. Isaiah 29:14
Verse 20
[20] Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
Where is the wise? etc.-The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents.
Hath not God made foolish the wisdom of this world — That is, shown it to be very foolishness. Isaiah 33:18
Verse 21
[21] For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
For since in the wisdom of God — According to his wise disposals, leaving them to make the trial.
The world — Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.
Verse 22
[22] For the Jews require a sign, and the Greeks seek after wisdom:
For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.
Verse 23
[23] But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand.
And to the Greeks foolishness — A silly tale, just opposite to the wisdom they seek.
Verse 24
[24] But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
But to them that are called — And obey the heavenly calling.
Christ — With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
Verse 25
[25] Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
Because the foolishness of God — The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.
Verse 26
[26] For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
Behold your calling — What manner of men they are whom God calls.
That not many wise men after the flesh — In the account of the world.
Not many mighty — Men of power and authority.
Verse 28
[28] And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
Things that are not — The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them.
The things that are — In high esteem.
Verse 29
[29] That no flesh should glory in his presence.
That no flesh — A fit appellation. Flesh is fair, but withering as grass.
May glory before God — In God we ought to glory.
Verse 30
[30] But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Of him — Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant.
Righteousness — The sole ground of our justification, who were before under the wrath and curse of God.
Sanctification — A principle of universal holiness, whereas before we were altogether dead in sin.
And redemption — That is, complete deliverance from all evil, and eternal bliss both of soul and body.
Verse 31
[31] That, according as it is written, He that glorieth, let him glory in the Lord.
Let him glory in the Lord — Not in himself, not in the flesh, not in the world. Jeremiah 9:23,24
Matthew 5:1-12
(Read all of Matthew 5)
Verse 1
[1] And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
And seeing the multitudes — At some distance, as they were coming to him from every quarter.
He went up into the mountain — Which was near: where there was room for them all.
His disciples — not only his twelve disciples, but all who desired to learn of him.
Verse 2
[2] And he opened his mouth, and taught them, saying,
And he opened his mouth — A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it. 3.
Happy are the poor — In the following discourse there is, 1. A sweet invitation to true holiness and happiness, verse 3-12. Matthew 5:3-12. 2. A persuasive to impart it to others, verse 13-16. Matthew 5:13-16. 3. A description of true Christian holiness, verse 17; chap. ii,12, Matthew 5:17; Matthew 7:12. (in which it is easy to observe, the latter part exactly answers the former.) 4. The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness.
The poor in spirit — They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness.
For theirs is the kingdom of heaven — The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke 6:20.
Verse 4
[4] Blessed are they that mourn: for they shall be comforted.
They that mourn — Either for their own sins, or for other men's, and are steadily and habitually serious.
They shall be comforted — More solidly and deeply even in this world, and eternally in heaven.
Verse 5
[5] Blessed are the meek: for they shall inherit the earth.
Happy are the meek — They that hold all their passions and affections evenly balanced.
They shall inherit the earth — They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.
Verse 6
[6] Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
They that hunger and thirst after righteousness — After the holiness here described. They shall be satisfied with it.
Verse 7
[7] Blessed are the merciful: for they shall obtain mercy.
The merciful — The tender-hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.
Verse 8
[8] Blessed are the pure in heart: for they shall see God.
The pure in heart — The sanctified: they who love God with all their hearts.
They shall see God — In all things here; hereafter in glory.
Verse 9
[9] Blessed are the peacemakers: for they shall be called the children of God.
The peace makers — They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal.
They shall be called the children of God — Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.
Verse 10
[10] Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
For righteousness' sake — That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2 Timothy 3:12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.
Verse 11
[11] Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
Revile — When present: say all evil - When you are absent.
Verse 12
[12] Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
Your reward — Even over and above the happiness that naturally and directly results from holiness.
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The Upper Room Ministries
PO Box 340004
Nashville, Tennessee 37203-0004, United States
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