The Upper Room Daily Reflections from The United Methodist Church in Nashville, Tennessee, United States for Monday, 5 November 2018 "Where You Belong"Today’s Reflection:
MANY OF US have images of God that prevent us from seeing ourselves as merely resting in God’s lap. But eventually words cease, requests run out, arguments stop, and we are invited simply to be with God. Not seeking a feeling. Not looking for an answer. Not actively imagining God, listening to God, or talking to God, but crawling up in the lap of Love, resting our head against Love’s breast, and taking comfort in that slow, steady heartbeat of grace that says, “This is where you belong.” (L. Roger Owens, What We Need Is Here)
From page 33 of What We Need Is Here: Practicing the Heart of Christian Spirituality by L. Roger Owens. Copyright © 2015 by L. Roger Owens. All rights reserved. Used by permission of Upper Room Books. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question: Set aside time to rest in God.
Today’s Scripture; Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ When Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” After that no one dared to ask him any question. (Mark 12:34, NRSV)
This Week: pray for world leaders.
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.
This week we remember: Antoinette Brown Blackwell(November 5).
Antoinette Brown Blackwell
November 05
Antoinette Brown was born in New York in 1825 and grew up active in the Congregational Church. As an eight year old she decided to become a minister after hearing a visiting preacher. Church leaders made it clear that this career was not open to women. Brown graduated from Oberlin College in 1847 and studied at the Oberlin Seminary, but was refused a degree or ordination because of her gender. She served as an itinerant pastor before she was appointed pastor of a Congregational church, the first woman to serve as an appointed church pastor in the United States. A Methodist minister ordained her. After ten months serving the church Brown resigned, citing poor health.
Antoinette continued to lecture and write extensively, working for women's rights, abolition of slavery, and temperance. She married Samuel Blackwell in 1856; they had seven children. Antoinette continued to write and attended the 1860 National Women's Rights Convention. She became a Unitarian in 1878; her ordination was recognized, and she was later elected minister emeritus.
In 1920, ninety-five year old Brown Blackwell, the last surviving delegate of the first national women's rights convention, voted in the presidential election open to women. She died November 5, 1921.
If Antoinette Brown Blackwell had taken the Spiritual Types Test, she probably would have been a Sage. Antoinette Brown Blackwell is remembered on November 5.
Lectionary Readings:
Sunday, 11 November 2018
(Courtesy of Vanderbilt Divinity Library)
Ruth 3:1-5; 4:13-17
Psalm 127, (19-22)
Hebrews 9:24-28
Mark 12:38-44
Ruth 3:1 Na‘omi her mother-in-law said to her, “My daughter, I should be seeking security for you; so that things will go well with you. 2 Now there’s Bo‘az our relative — you were with his girls. He’s going to be winnowing barley tonight at the threshing-floor. 3 So bathe, anoint yourself, put on your good clothes, and go down to the threshing-floor; but don’t reveal your presence to the man until he’s finished eating and drinking. 4 Then, when he lies down, take note of where he’s lying; later, go in, uncover his feet, and lie down. He will tell you what to do.” 5 She responded, “I will do everything you tell me.”
4:13 So Bo‘az took Rut, and she became his wife. He had sexual relations with her, Adonai enabled her to conceive, and she gave birth to a son. 14 Then the women said to Na‘omi, “Blessed be Adonai, who today has provided you a redeemer! May his name be renowned in Isra’el. 15 May he restore your life and provide for your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Na‘omi took the child, laid it on breast and became its nurse. 17 The women who were her neighbors gave it a name; they said, “A son has been born to Na‘omi,” and called it ‘Oved. He was the father of Yishai the father of David.
Psalm 127:1 (0) A song of ascents. By Shlomo:
(1) Unless Adonai builds the house,
its builders work in vain.
Unless Adonai guards the city,
the guard keeps watch in vain.
2 In vain do you get up early
and put off going to bed,
working hard to earn a living;
for he provides for his beloved,
even when they sleep.
3 Children too are a gift from Adonai;
the fruit of the womb is a reward.
4 The children born when one is young.
are like arrows in the hand of a warrior.
5 How blessed is the man
who has filled his quiver with them;
he will not have to be embarrassed
when contending with foes at the city gate.
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.
20:1 (0) For the leader. A psalm of David:
2 (1) May Adonai answer you in times of distress,
may the name of the God of Ya‘akov protect you.
3 (2) May he send you help from the sanctuary
and give you support from Tziyon.
4 (3) May he be reminded by all your grain offerings
and accept the fat of your burnt offerings. (Selah)
5 (4) May he grant you your heart’s desire
and bring all your plans to success.
6 (5) Then we will shout for joy at your victory
and fly our flags in the name of our God.
May Adonai fulfill all your requests.
7 (6) Now I know that Adonai
gives victory to his anointed one —
he will answer him from his holy heaven
with mighty victories by his right hand.
8 (7) Some trust in chariots and some in horses,
but we praise the name of Adonai our God.
9 (8) They will crumple and fall,
but we will arise and stand erect.
10 (9) Give victory, Adonai!
Let the King answer us the day we call.
21:1 (0) For the leader. A psalm of David:
2 (1) Adonai, the king finds joy in your strength;
what great joy he displays in your victory!
3 (2) You give him his heart’s desire;
you don’t refuse the prayer from his lips. (Selah)
4 (3) For you come to meet him with the best blessings,
you place a crown of fine gold on his head.
5 (4) He asks you for life; you give it to him,
years and years forever and ever.
6 (5) Your victory brings him great glory;
you confer on him splendor and honor.
7 (6) For you bestow on him everlasting blessings,
you make him glad with the joy of your presence.
8 (7) For the king puts his trust in Adonai,
in the grace of ‘Elyon; he will not be moved.
9 (8) Your hand will find all your enemies;
your right hand will overtake those who hate you.
10 (9) At your appearing,
you will make them like a fiery furnace.
Adonai will swallow them up in his anger;
fire will consume them.
11 (10) You will destroy from the earth their descendants,
rid humankind of their posterity;
12 (11) for they intended evil against you;
but despite their scheme, they won’t succeed.
13 (12) For you will make them turn their back
by aiming your bow at their faces.
14 (13) Arise, Adonai, in your strength;
and we will sing and praise your power.
22:1 (0) For the leader. Set to “Sunrise.” A psalm of David:
2 (1) My God! My God!
Why have you abandoned me?
Why so far from helping me,
so far from my anguished cries?
3 (2) My God, by day I call to you,
but you don’t answer;
likewise at night,
but I get no relief.
4 (3) Nevertheless, you are holy,
enthroned on the praises of Isra’el.
5 (4) In you our ancestors put their trust;
they trusted, and you rescued them.
6 (5) They cried to you and escaped;
they trusted in you and were not disappointed.
7 (6) But I am a worm, not a man,
scorned by everyone, despised by the people.
8 (7) All who see me jeer at me;
they sneer and shake their heads:
9 (8) “He committed himself to Adonai,
so let him rescue him!
Let him set him free
if he takes such delight in him!”
10 (9) But you are the one who took me from the womb,
you made me trust when I was on my mother’s breasts.
11 (10) Since my birth I’ve been thrown on you;
you are my God from my mother’s womb.
12 (11) Don’t stay far from me, for trouble is near;
and there is no one to help.
13 (12) Many bulls surround me,
wild bulls of Bashan close in on me.
14 (13) They open their mouths wide against me,
like ravening, roaring lions.
15 (14) I am poured out like water;
all my bones are out of joint;
my heart has become like wax —
it melts inside me;
16 (15) my mouth is as dry as a fragment of a pot,
my tongue sticks to my palate;
you lay me down in the dust of death.
17 (16) Dogs are all around me,
a pack of villains closes in on me
like a lion [at] my hands and feet.[Psalm 22:17 Or: “They pierced my hands and feet.” See Introduction, Section VIII, paragraph 6, and Section XIV, footnote 70.]
18 (17) I can count every one of my bones,
while they gaze at me and gloat.
19 (18) They divide my garments among themselves;
for my clothing they throw dice.
20 (19) But you, Adonai, don’t stay far away!
My strength, come quickly to help me!
21 (20) Rescue me from the sword,
my life from the power of the dogs.
22 (21) Save me from the lion’s mouth!
You have answered me from the wild bulls’ horns.
23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
All descendants of Ya‘akov, glorify him!
All descendants of Isra’el, stand in awe of him!
25 (24) For he has not despised or abhorred
the poverty of the poor;
he did not hide his face from him
but listened to his cry.”
26 (25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
28 (27) All the ends of the earth
will remember and turn to Adonai;
all the clans of the nations
will worship in your presence.
29 (28) For the kingdom belongs to Adonai,
and he rules the nations.
30 (29) All who prosper on the earth
will eat and worship;
all who go down to the dust
will kneel before him,
including him who can’t keep himself alive,
31 (30) A descendant will serve him;
the next generation will be told of Adonai.
32 (31) They will come and proclaim
his righteousness
to a people yet unborn,
that he is the one who did it.
Hebrews 9:24 For the Messiah has entered a Holiest Place which is not man-made and merely a copy of the true one, but into heaven itself, in order to appear now on our behalf in the very presence of God.
25 Further, he did not enter heaven to offer himself over and over again, like the cohen hagadol who enters the Holiest Place year after year with blood that is not his own; 26 for then he would have had to suffer death many times — from the founding of the universe on. But as it is, he has appeared once at the end of the ages in order to do away with sin through the sacrifice of himself. 27 Just as human beings have to die once, but after this comes judgment, 28 so also the Messiah, having been offered once to bear the sins of many,[Hebrews 9:28 Isaiah 53:12] will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him.
Mark 12:38 As he taught them, he said, “Watch out for the kind of Torah-teachers who like to walk around in robes and be greeted deferentially in the marketplaces, 39 who like to have the best seats in the synagogues and take the places of honor at banquets, 40 who like to swallow up widows’ houses while making a show of davvening at great length. Their punishment will be all the worse!”
41 Then Yeshua sat down opposite the Temple treasury and watched the crowd as they put money into the offering-boxes. Many rich people put in large sums, 42 but a poor widow came and put in two small coins. 43 He called his talmidim to him and said to them, “Yes! I tell you, this poor widow has put more in the offering-box than all the others making donations. 44 For all of them, out of their wealth, have contributed money they can easily spare; but she, out of her poverty, has given everything she had to live on.” (Complete Jewish Bible).
Ruth 3:1-5; 4:13-17
Verse 1
[1] Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
Rest — A life of rest, and comfort, and safety, under the care of a good husband.
Verse 2
[2] And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.
Threshing-floor — Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast.
Verse 3
[3] Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking.
Raiment — Thy best raiment.
Known — In so familiar a way, as thou mayest do hereafter.
Verse 4
[4] And it shall be, when he lieth down, that thou shalt mark the place where he shall , and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.
Uncover his feet — Remove the clothes that were upon his feet; thereby to awaken him.
Will tell thee — What course thou shalt take to obtain that marriage which belongs unto thee.
Verse 13
[13] So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
Took Ruth — Which he might do, though she was a Moabite, because the prohibition against marrying such, is to be restrained to those who continue Heathens; whereas Ruth was a sincere proselyte and convert to the God of Israel. Thus he that forsakes all for Christ, shall find more than all with him.
Verse 14
[14] And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.
Which hath not, … — The words may be rendered, Which hath not made, or suffered thy kinsman to fail thee; that is, to refuse the performances of his duty to thee and thine, as the other kinsman did.
Famous — Heb. and his name shall be famous in Israel, for this noble and worthy action.
Verse 15
[15] And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.
Thy life — That is, of the comfort of thy life.
Born him — Or, hath born to him; that is, to thy kinsman a son.
Better than seven sons — See how God sometimes makes up the want of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature.
Verse 17
[17] And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.
A name — That is, they gave her advice about his name; for otherwise they had no power or right to do so.
Obed — A servant, to thee, to nourish, and comfort, and assist thee; which duty children owe to their progenitors.
Psalm 127, (19-22)
127 Verse 1
[1] Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
Build — Assist and bless those that build it.
Verse 2
[2] It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
You — Builders, or watchmen.
To sit — To use constant and unwearied diligence.
So — By his blessing.
Giveth — Freely, without that immoderate toiling, wherewith others pursue it.
Verse 3
[3] Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.
Children — The chief of these blessings.
Heritage — Only from God's blessing, even as an inheritance is not the fruit of a man's own labour, but the gift of God.
Verse 4
[4] As arrows are in the hand of a mighty man; so are children of the youth.
Youth — These he prefers before other children, because they live longest with their parents, and to their comfort and support, whereas children born in old age seldom come to maturity before their parents death.
Verse 5
[5] Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
Full — Who hath a numerous issue.
Shall speak — They shall courageously plead their cause in courts of judicature, not fearing to be crushed by the might of their adversaries.
Antoinette Brown Blackwell
November 05
Antoinette Brown was born in New York in 1825 and grew up active in the Congregational Church. As an eight year old she decided to become a minister after hearing a visiting preacher. Church leaders made it clear that this career was not open to women. Brown graduated from Oberlin College in 1847 and studied at the Oberlin Seminary, but was refused a degree or ordination because of her gender. She served as an itinerant pastor before she was appointed pastor of a Congregational church, the first woman to serve as an appointed church pastor in the United States. A Methodist minister ordained her. After ten months serving the church Brown resigned, citing poor health.
Antoinette continued to lecture and write extensively, working for women's rights, abolition of slavery, and temperance. She married Samuel Blackwell in 1856; they had seven children. Antoinette continued to write and attended the 1860 National Women's Rights Convention. She became a Unitarian in 1878; her ordination was recognized, and she was later elected minister emeritus.
In 1920, ninety-five year old Brown Blackwell, the last surviving delegate of the first national women's rights convention, voted in the presidential election open to women. She died November 5, 1921.
If Antoinette Brown Blackwell had taken the Spiritual Types Test, she probably would have been a Sage. Antoinette Brown Blackwell is remembered on November 5.
Lectionary Readings:
Sunday, 11 November 2018
(Courtesy of Vanderbilt Divinity Library)
Ruth 3:1-5; 4:13-17
Psalm 127, (19-22)
Hebrews 9:24-28
Mark 12:38-44
Ruth 3:1 Na‘omi her mother-in-law said to her, “My daughter, I should be seeking security for you; so that things will go well with you. 2 Now there’s Bo‘az our relative — you were with his girls. He’s going to be winnowing barley tonight at the threshing-floor. 3 So bathe, anoint yourself, put on your good clothes, and go down to the threshing-floor; but don’t reveal your presence to the man until he’s finished eating and drinking. 4 Then, when he lies down, take note of where he’s lying; later, go in, uncover his feet, and lie down. He will tell you what to do.” 5 She responded, “I will do everything you tell me.”
4:13 So Bo‘az took Rut, and she became his wife. He had sexual relations with her, Adonai enabled her to conceive, and she gave birth to a son. 14 Then the women said to Na‘omi, “Blessed be Adonai, who today has provided you a redeemer! May his name be renowned in Isra’el. 15 May he restore your life and provide for your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Na‘omi took the child, laid it on breast and became its nurse. 17 The women who were her neighbors gave it a name; they said, “A son has been born to Na‘omi,” and called it ‘Oved. He was the father of Yishai the father of David.
Psalm 127:1 (0) A song of ascents. By Shlomo:
(1) Unless Adonai builds the house,
its builders work in vain.
Unless Adonai guards the city,
the guard keeps watch in vain.
2 In vain do you get up early
and put off going to bed,
working hard to earn a living;
for he provides for his beloved,
even when they sleep.
3 Children too are a gift from Adonai;
the fruit of the womb is a reward.
4 The children born when one is young.
are like arrows in the hand of a warrior.
5 How blessed is the man
who has filled his quiver with them;
he will not have to be embarrassed
when contending with foes at the city gate.
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.
20:1 (0) For the leader. A psalm of David:
2 (1) May Adonai answer you in times of distress,
may the name of the God of Ya‘akov protect you.
3 (2) May he send you help from the sanctuary
and give you support from Tziyon.
4 (3) May he be reminded by all your grain offerings
and accept the fat of your burnt offerings. (Selah)
5 (4) May he grant you your heart’s desire
and bring all your plans to success.
6 (5) Then we will shout for joy at your victory
and fly our flags in the name of our God.
May Adonai fulfill all your requests.
7 (6) Now I know that Adonai
gives victory to his anointed one —
he will answer him from his holy heaven
with mighty victories by his right hand.
8 (7) Some trust in chariots and some in horses,
but we praise the name of Adonai our God.
9 (8) They will crumple and fall,
but we will arise and stand erect.
10 (9) Give victory, Adonai!
Let the King answer us the day we call.
21:1 (0) For the leader. A psalm of David:
2 (1) Adonai, the king finds joy in your strength;
what great joy he displays in your victory!
3 (2) You give him his heart’s desire;
you don’t refuse the prayer from his lips. (Selah)
4 (3) For you come to meet him with the best blessings,
you place a crown of fine gold on his head.
5 (4) He asks you for life; you give it to him,
years and years forever and ever.
6 (5) Your victory brings him great glory;
you confer on him splendor and honor.
7 (6) For you bestow on him everlasting blessings,
you make him glad with the joy of your presence.
8 (7) For the king puts his trust in Adonai,
in the grace of ‘Elyon; he will not be moved.
9 (8) Your hand will find all your enemies;
your right hand will overtake those who hate you.
10 (9) At your appearing,
you will make them like a fiery furnace.
Adonai will swallow them up in his anger;
fire will consume them.
11 (10) You will destroy from the earth their descendants,
rid humankind of their posterity;
12 (11) for they intended evil against you;
but despite their scheme, they won’t succeed.
13 (12) For you will make them turn their back
by aiming your bow at their faces.
14 (13) Arise, Adonai, in your strength;
and we will sing and praise your power.
22:1 (0) For the leader. Set to “Sunrise.” A psalm of David:
2 (1) My God! My God!
Why have you abandoned me?
Why so far from helping me,
so far from my anguished cries?
3 (2) My God, by day I call to you,
but you don’t answer;
likewise at night,
but I get no relief.
4 (3) Nevertheless, you are holy,
enthroned on the praises of Isra’el.
5 (4) In you our ancestors put their trust;
they trusted, and you rescued them.
6 (5) They cried to you and escaped;
they trusted in you and were not disappointed.
7 (6) But I am a worm, not a man,
scorned by everyone, despised by the people.
8 (7) All who see me jeer at me;
they sneer and shake their heads:
9 (8) “He committed himself to Adonai,
so let him rescue him!
Let him set him free
if he takes such delight in him!”
10 (9) But you are the one who took me from the womb,
you made me trust when I was on my mother’s breasts.
11 (10) Since my birth I’ve been thrown on you;
you are my God from my mother’s womb.
12 (11) Don’t stay far from me, for trouble is near;
and there is no one to help.
13 (12) Many bulls surround me,
wild bulls of Bashan close in on me.
14 (13) They open their mouths wide against me,
like ravening, roaring lions.
15 (14) I am poured out like water;
all my bones are out of joint;
my heart has become like wax —
it melts inside me;
16 (15) my mouth is as dry as a fragment of a pot,
my tongue sticks to my palate;
you lay me down in the dust of death.
17 (16) Dogs are all around me,
a pack of villains closes in on me
like a lion [at] my hands and feet.[Psalm 22:17 Or: “They pierced my hands and feet.” See Introduction, Section VIII, paragraph 6, and Section XIV, footnote 70.]
18 (17) I can count every one of my bones,
while they gaze at me and gloat.
19 (18) They divide my garments among themselves;
for my clothing they throw dice.
20 (19) But you, Adonai, don’t stay far away!
My strength, come quickly to help me!
21 (20) Rescue me from the sword,
my life from the power of the dogs.
22 (21) Save me from the lion’s mouth!
You have answered me from the wild bulls’ horns.
23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
All descendants of Ya‘akov, glorify him!
All descendants of Isra’el, stand in awe of him!
25 (24) For he has not despised or abhorred
the poverty of the poor;
he did not hide his face from him
but listened to his cry.”
26 (25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
28 (27) All the ends of the earth
will remember and turn to Adonai;
all the clans of the nations
will worship in your presence.
29 (28) For the kingdom belongs to Adonai,
and he rules the nations.
30 (29) All who prosper on the earth
will eat and worship;
all who go down to the dust
will kneel before him,
including him who can’t keep himself alive,
31 (30) A descendant will serve him;
the next generation will be told of Adonai.
32 (31) They will come and proclaim
his righteousness
to a people yet unborn,
that he is the one who did it.
Hebrews 9:24 For the Messiah has entered a Holiest Place which is not man-made and merely a copy of the true one, but into heaven itself, in order to appear now on our behalf in the very presence of God.
25 Further, he did not enter heaven to offer himself over and over again, like the cohen hagadol who enters the Holiest Place year after year with blood that is not his own; 26 for then he would have had to suffer death many times — from the founding of the universe on. But as it is, he has appeared once at the end of the ages in order to do away with sin through the sacrifice of himself. 27 Just as human beings have to die once, but after this comes judgment, 28 so also the Messiah, having been offered once to bear the sins of many,[Hebrews 9:28 Isaiah 53:12] will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him.
Mark 12:38 As he taught them, he said, “Watch out for the kind of Torah-teachers who like to walk around in robes and be greeted deferentially in the marketplaces, 39 who like to have the best seats in the synagogues and take the places of honor at banquets, 40 who like to swallow up widows’ houses while making a show of davvening at great length. Their punishment will be all the worse!”
41 Then Yeshua sat down opposite the Temple treasury and watched the crowd as they put money into the offering-boxes. Many rich people put in large sums, 42 but a poor widow came and put in two small coins. 43 He called his talmidim to him and said to them, “Yes! I tell you, this poor widow has put more in the offering-box than all the others making donations. 44 For all of them, out of their wealth, have contributed money they can easily spare; but she, out of her poverty, has given everything she had to live on.” (Complete Jewish Bible).
Ruth 3:1-5; 4:13-17
Verse 1
[1] Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
Rest — A life of rest, and comfort, and safety, under the care of a good husband.
Verse 2
[2] And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.
Threshing-floor — Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast.
Verse 3
[3] Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking.
Raiment — Thy best raiment.
Known — In so familiar a way, as thou mayest do hereafter.
Verse 4
[4] And it shall be, when he lieth down, that thou shalt mark the place where he shall , and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.
Uncover his feet — Remove the clothes that were upon his feet; thereby to awaken him.
Will tell thee — What course thou shalt take to obtain that marriage which belongs unto thee.
Verse 13
[13] So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
Took Ruth — Which he might do, though she was a Moabite, because the prohibition against marrying such, is to be restrained to those who continue Heathens; whereas Ruth was a sincere proselyte and convert to the God of Israel. Thus he that forsakes all for Christ, shall find more than all with him.
Verse 14
[14] And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.
Which hath not, … — The words may be rendered, Which hath not made, or suffered thy kinsman to fail thee; that is, to refuse the performances of his duty to thee and thine, as the other kinsman did.
Famous — Heb. and his name shall be famous in Israel, for this noble and worthy action.
Verse 15
[15] And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.
Thy life — That is, of the comfort of thy life.
Born him — Or, hath born to him; that is, to thy kinsman a son.
Better than seven sons — See how God sometimes makes up the want of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature.
Verse 17
[17] And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.
A name — That is, they gave her advice about his name; for otherwise they had no power or right to do so.
Obed — A servant, to thee, to nourish, and comfort, and assist thee; which duty children owe to their progenitors.
Psalm 127, (19-22)
127 Verse 1
[1] Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
Build — Assist and bless those that build it.
Verse 2
[2] It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
You — Builders, or watchmen.
To sit — To use constant and unwearied diligence.
So — By his blessing.
Giveth — Freely, without that immoderate toiling, wherewith others pursue it.
Verse 3
[3] Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.
Children — The chief of these blessings.
Heritage — Only from God's blessing, even as an inheritance is not the fruit of a man's own labour, but the gift of God.
Verse 4
[4] As arrows are in the hand of a mighty man; so are children of the youth.
Youth — These he prefers before other children, because they live longest with their parents, and to their comfort and support, whereas children born in old age seldom come to maturity before their parents death.
Verse 5
[5] Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
Full — Who hath a numerous issue.
Shall speak — They shall courageously plead their cause in courts of judicature, not fearing to be crushed by the might of their adversaries.
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,
[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.
20 Verse 1
[1] The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;
God of Jacob — God had made a covenant with Jacob and his posterity.
Verse 2
[2] Send thee help from the sanctuary, and strengthen thee out of Zion;
Sanctuary — From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.
Verse 5
[5] We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.
Rejoice — Hereby they shew their confidence in God, and their assurance of the victory.
Name — To the honour of God.
Set up — In way of triumph.
Verse 6
[6] Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
Now — We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, because they were unanimous in this prayer.
Saveth — Will certainly save.
Strength — This shews how God will hear him, even by saving him with a strong hand.
Verse 7
[7] Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.
Remember — Trust in it.
Verse 8
[8] They are brought down and fallen: but we are risen, and stand upright.
Brought down — From their horses and chariots, to which they trusted.
Stand — Stand firmly, and keep the field.
Verse 9
[9] Save, LORD: let the king hear us when we call.
Let the king — God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.
21 Verse 3
[3] For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.
Prevent — Crowning him with manifold blessings, both more and sooner than he expected.
With — With excellent blessings.
Verse 4
[4] He asked life of thee, and thou gavest it him, even length of days for ever and ever.
For ever — Thou gavest him a long life and reign here, and after that didst translate him to live with thee for ever. But this was more eminently fulfilled in Christ, who asked of his father, life, or to be saved from death, Hebrews 5:7, though with submission to his will: but his father, though he saw it necessary to take away his temporal life, yet instantly gave him another, far more noble, even the perfect possession of an everlasting life both in his soul and body, at his right hand.
Verse 5
[5] His glory is great in thy salvation: honour and majesty hast thou laid upon him.
Glory — His fame or renown.
Salvation — By reason of those great and glorious deliverances which thou hast wrought both for him, and by him.
Verse 6
[6] For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.
Countenance — Smiling upon him, by thy grace and favour.
Verse 9
[9] Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.
Oven — Like wood, which when it is cast in there, is quickly consumed.
Verse 10
[10] Their fruit shalt thou destroy from the earth, and their seed from among the children of men.
Fruit — Their children. God will take away both root and branch, the parents and all that wicked race.
Verse 11
[11] For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.
Thee — Against God, not directly, but by consequence, because it was against David, whom God had anointed, and against the Lord's people, whose injuries God takes as done to himself.
Verse 13
[13] Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.
Exalted — By thy own power, or by the manifestation thereof.
22 Verse 1
[1] My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
My God — Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly.
Forsaken — Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ.
Roaring — My out-cries forced from me, by my miseries.
Verse 3
[3] But thou art holy, O thou that inhabitest the praises of Israel.
But thou art — Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him.
Inhabitest — Whom thy people are perpetually praising.
Verse 6
[6] But I am a worm, and no man; a reproach of men, and despised of the people.
A worm — Neglected and despised.
People — Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
Verse 7
[7] All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Shoot out — They gape with their mouths, in mockery. This and the next verse are applied to Christ, Matthew 27:39,43.
Verse 12
[12] Many bulls have compassed me: strong bulls of Bashan have beset me round.
Bulls — Wicked and violent, and potent enemies; for such are so called, Ezekiel 39:18; Amos 4:1.
Of Bashan — As the cattle there bred were, and therefore fierce and furious.
Verse 14
[14] I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Water — My spirits are spent and gone like water which once spilt can never be recovered; my very flesh is melted within me, and I am become as weak as water.
Bones — I am as unable to help myself, and as full of torment, as if all my bones were disjointed.
Wax — Melted, through fear and overwhelming grief.
Verse 15
[15] My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
Dried — I have in a manner no more moisture left in me, than is in a dry potsherd.
Cleaveth — Through excessive thirst and drought.
Death — Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.
Verse 16
[16] For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
Dogs — So he calls his enemies for their insatiable greediness, and implacable fierceness against him.
Pierced — These words cannot with any probability be applied to David, but were properly and literally verified in Christ.
Verse 17
[17] I may tell all my bones: they look and stare upon me.
May tell — By my being stretched out upon the cross.
Verse 18
[18] They part my garments among them, and cast lots upon my vesture.
They part — This also cannot be applied to David, but was literally fulfilled in Christ, Matthew 27:35; John 19:24.
Verse 20
[20] Deliver my soul from the sword; my darling from the power of the dog.
Darling — Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.
Verse 21
[21] Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
Heard — Answered and delivered me.
Verse 22
[22] I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Declare — When thou hast delivered me.
Thy name — that power and faithfulness and goodness, which thou hast manifested on my behalf.
Congregations — The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a-kin to him, as it does to Christ, who extends this name to all his disciples, Matthew 12:48,49, and to whom this very text is applied, Hebrews 2:11,12.
Verse 24
[24] For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Abhorred — He did not turn away his face from it, as men do from things which they abhor.
From him — For ever: tho' he did so for a time.
Verse 25
[25] My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Great congregation — In the universal church, of Jews and Gentiles.
Verse 26
[26] The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Satisfied — This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.
Seek him — That seek his favour.
Your heart — He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.
For ever — Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
Verse 27
[27] All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
The world — All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.
Remember — They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear-witnesses of.
The Lord — Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Verse 28
[28] For the kingdom is the LORD's: and he is the governor among the nations.
For — This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29
[29] All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Fat — Kings and princes, and the great men of the world.
Shall eat — Shall feed upon the bread of life, Christ and all his benefits.
Worship — This is added to shew what kind of eating he spoke of.
Go down — That is, all mankind, for none can escape death.
Verse 30
[30] A seed shall serve him; it shall be accounted to the Lord for a generation.
A seed — Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
A generation — That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Verse 31
[31] They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
They — The seed last mentioned.
Come — From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His — God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.
Unto — Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he — They shall declare that this is the work of God, and not of man.
Hebrews 9:24-28.
Verse 24
[24] For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
For Christ did not enter into the holy place made with hands — He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, Hebrews 8:2.
But into heaven itself, to appear in the presence of God for us — As our glorious high priest and powerful intercessor.
Verse 26
[26] For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
For then he must often have suffered from the foundation of the world — This supposes, 1. That by suffering once he atoned for all the sins which had been committed from the foundation of the world. 2. That he could not have atoned for them without suffering.
At the consummation of the ages — The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.
Verse 27
[27] And as it is appointed unto men once to die, but after this the judgment:
After this, the judgment — Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.
Verse 28
[28] So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Christ having once died to bear the sins — The punishment due to them.
Of many — Even as many as are born into the world.
Will appear the second time — When he comes to judgment.
Without sin — Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.
Mark 12:38-44
Verse 38
[38] And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
Beware of the scribes — There was an absolute necessity for these repeated cautions. For, considering their inveterate prejudices against Christ, it could never be supposed the common people would receive the Gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. Matthew 23:5; Luke 20:46.
Verse 41
[41] And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
He beheld how people cast money into the treasury — This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Luke 21:1.
Verse 43
[43] And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:I say to you, that this poor widow hath cast in more than they all — See what judgement is cast on the most specious, outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! (The John Wesley's Explanatory Notes).
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.
20 Verse 1
[1] The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;
God of Jacob — God had made a covenant with Jacob and his posterity.
Verse 2
[2] Send thee help from the sanctuary, and strengthen thee out of Zion;
Sanctuary — From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.
Verse 5
[5] We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.
Rejoice — Hereby they shew their confidence in God, and their assurance of the victory.
Name — To the honour of God.
Set up — In way of triumph.
Verse 6
[6] Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
Now — We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, because they were unanimous in this prayer.
Saveth — Will certainly save.
Strength — This shews how God will hear him, even by saving him with a strong hand.
Verse 7
[7] Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.
Remember — Trust in it.
Verse 8
[8] They are brought down and fallen: but we are risen, and stand upright.
Brought down — From their horses and chariots, to which they trusted.
Stand — Stand firmly, and keep the field.
Verse 9
[9] Save, LORD: let the king hear us when we call.
Let the king — God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.
21 Verse 3
[3] For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.
Prevent — Crowning him with manifold blessings, both more and sooner than he expected.
With — With excellent blessings.
Verse 4
[4] He asked life of thee, and thou gavest it him, even length of days for ever and ever.
For ever — Thou gavest him a long life and reign here, and after that didst translate him to live with thee for ever. But this was more eminently fulfilled in Christ, who asked of his father, life, or to be saved from death, Hebrews 5:7, though with submission to his will: but his father, though he saw it necessary to take away his temporal life, yet instantly gave him another, far more noble, even the perfect possession of an everlasting life both in his soul and body, at his right hand.
Verse 5
[5] His glory is great in thy salvation: honour and majesty hast thou laid upon him.
Glory — His fame or renown.
Salvation — By reason of those great and glorious deliverances which thou hast wrought both for him, and by him.
Verse 6
[6] For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.
Countenance — Smiling upon him, by thy grace and favour.
Verse 9
[9] Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.
Oven — Like wood, which when it is cast in there, is quickly consumed.
Verse 10
[10] Their fruit shalt thou destroy from the earth, and their seed from among the children of men.
Fruit — Their children. God will take away both root and branch, the parents and all that wicked race.
Verse 11
[11] For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.
Thee — Against God, not directly, but by consequence, because it was against David, whom God had anointed, and against the Lord's people, whose injuries God takes as done to himself.
Verse 13
[13] Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.
Exalted — By thy own power, or by the manifestation thereof.
22 Verse 1
[1] My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
My God — Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly.
Forsaken — Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ.
Roaring — My out-cries forced from me, by my miseries.
Verse 3
[3] But thou art holy, O thou that inhabitest the praises of Israel.
But thou art — Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him.
Inhabitest — Whom thy people are perpetually praising.
Verse 6
[6] But I am a worm, and no man; a reproach of men, and despised of the people.
A worm — Neglected and despised.
People — Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
Verse 7
[7] All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Shoot out — They gape with their mouths, in mockery. This and the next verse are applied to Christ, Matthew 27:39,43.
Verse 12
[12] Many bulls have compassed me: strong bulls of Bashan have beset me round.
Bulls — Wicked and violent, and potent enemies; for such are so called, Ezekiel 39:18; Amos 4:1.
Of Bashan — As the cattle there bred were, and therefore fierce and furious.
Verse 14
[14] I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Water — My spirits are spent and gone like water which once spilt can never be recovered; my very flesh is melted within me, and I am become as weak as water.
Bones — I am as unable to help myself, and as full of torment, as if all my bones were disjointed.
Wax — Melted, through fear and overwhelming grief.
Verse 15
[15] My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
Dried — I have in a manner no more moisture left in me, than is in a dry potsherd.
Cleaveth — Through excessive thirst and drought.
Death — Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.
Verse 16
[16] For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
Dogs — So he calls his enemies for their insatiable greediness, and implacable fierceness against him.
Pierced — These words cannot with any probability be applied to David, but were properly and literally verified in Christ.
Verse 17
[17] I may tell all my bones: they look and stare upon me.
May tell — By my being stretched out upon the cross.
Verse 18
[18] They part my garments among them, and cast lots upon my vesture.
They part — This also cannot be applied to David, but was literally fulfilled in Christ, Matthew 27:35; John 19:24.
Verse 20
[20] Deliver my soul from the sword; my darling from the power of the dog.
Darling — Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.
Verse 21
[21] Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
Heard — Answered and delivered me.
Verse 22
[22] I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Declare — When thou hast delivered me.
Thy name — that power and faithfulness and goodness, which thou hast manifested on my behalf.
Congregations — The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a-kin to him, as it does to Christ, who extends this name to all his disciples, Matthew 12:48,49, and to whom this very text is applied, Hebrews 2:11,12.
Verse 24
[24] For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Abhorred — He did not turn away his face from it, as men do from things which they abhor.
From him — For ever: tho' he did so for a time.
Verse 25
[25] My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Great congregation — In the universal church, of Jews and Gentiles.
Verse 26
[26] The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Satisfied — This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.
Seek him — That seek his favour.
Your heart — He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.
For ever — Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
Verse 27
[27] All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
The world — All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.
Remember — They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear-witnesses of.
The Lord — Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Verse 28
[28] For the kingdom is the LORD's: and he is the governor among the nations.
For — This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29
[29] All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Fat — Kings and princes, and the great men of the world.
Shall eat — Shall feed upon the bread of life, Christ and all his benefits.
Worship — This is added to shew what kind of eating he spoke of.
Go down — That is, all mankind, for none can escape death.
Verse 30
[30] A seed shall serve him; it shall be accounted to the Lord for a generation.
A seed — Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
A generation — That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Verse 31
[31] They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
They — The seed last mentioned.
Come — From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His — God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.
Unto — Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he — They shall declare that this is the work of God, and not of man.
Hebrews 9:24-28.
Verse 24
[24] For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
For Christ did not enter into the holy place made with hands — He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, Hebrews 8:2.
But into heaven itself, to appear in the presence of God for us — As our glorious high priest and powerful intercessor.
Verse 26
[26] For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
For then he must often have suffered from the foundation of the world — This supposes, 1. That by suffering once he atoned for all the sins which had been committed from the foundation of the world. 2. That he could not have atoned for them without suffering.
At the consummation of the ages — The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.
Verse 27
[27] And as it is appointed unto men once to die, but after this the judgment:
After this, the judgment — Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.
Verse 28
[28] So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Christ having once died to bear the sins — The punishment due to them.
Of many — Even as many as are born into the world.
Will appear the second time — When he comes to judgment.
Without sin — Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.
Mark 12:38-44
Verse 38
[38] And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
Beware of the scribes — There was an absolute necessity for these repeated cautions. For, considering their inveterate prejudices against Christ, it could never be supposed the common people would receive the Gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. Matthew 23:5; Luke 20:46.
Verse 41
[41] And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
He beheld how people cast money into the treasury — This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Luke 21:1.
Verse 43
[43] And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:I say to you, that this poor widow hath cast in more than they all — See what judgement is cast on the most specious, outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self-denying love! (The John Wesley's Explanatory Notes).
The Upper Room Ministries ®. Copyright © 2018
PO Box 340004
Nashville, Tennessee 37203-0004, United States
***
No comments:
Post a Comment