Psalms 90. The Holy Bible: King James Version.
The Psalms
90
God's Eternity and Man's Transitoriness
A Prayer of Moses the man of God.
1 LORD, thou hast been our dwelling place in all generations.
2 Before the mountains were brought forth,
or ever thou hadst formed the earth and the world,
even from everlasting to everlasting, thou art God.
3 Thou turnest man to destruction;
and sayest, Return, ye children of men.
4 For a thousand years in thy sight
are but as yesterday when it is past, 2 Pet. 3.8
and as a watch in the night.
5 Thou carriest them away as with a flood; they are as a sleep:
in the morning they are like grass which groweth up.
6 In the morning it flourisheth, and groweth up;
in the evening it is cut down, and withereth.
7 For we are consumed by thine anger,
and by thy wrath are we troubled.
8 Thou hast set our iniquities before thee,
our secret sins in the light of thy countenance.
9 For all our days are passed away in thy wrath:
we spend our years as a tale that is told.
10 The days of our years are threescore years and ten;
and if by reason of strength they be fourscore years,
yet is their strength labor and sorrow;
for it is soon cut off, and we fly away.
11 Who knoweth the power of thine anger?
Even according to thy fear, so is thy wrath.
12 So teach us to number our days,
that we may apply our hearts unto wisdom.
13 Return, O LORD, how long?
And let it repent thee concerning thy servants.
14 O satisfy us early with thy mercy;
that we may rejoice and be glad all our days.
15 Make us glad according to the days wherein thou hast afflicted us,
and the years wherein we have seen evil.
16 Let thy work appear unto thy servants,
and thy glory unto their children.
17 And let the beauty of the LORD our God be upon us:
and establish thou the work of our hands upon us;
yea, the work of our hands establish thou it.
Saturday, April 30, 2011
Friday, April 29, 2011
Philippians 3:10 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death,
Philippians 3:10 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death,
:1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
:1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
Thursday, April 28, 2011
Revelation 4 - Passage Lookup - New International Version, ©2011 - BibleGateway.com
Revelation 4 - Passage Lookup - New International Version, ©2011 - BibleGateway.com
Revelation 4
The Throne in Heaven
1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” 2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. 3 And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne. 4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. 5 From the throne came flashes of lightning, rumblings and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits[a] of God. 6 Also in front of the throne there was what looked like a sea of glass, clear as crystal.
In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. 8 Each of the four living creatures had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying:
“‘Holy, holy, holy
is the Lord God Almighty,’[b]
who was, and is, and is to come.”
9 Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, 10 the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say:
11 “You are worthy, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they were created
and have their being.”
Revelation 4
The Throne in Heaven
1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” 2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. 3 And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne. 4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. 5 From the throne came flashes of lightning, rumblings and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits[a] of God. 6 Also in front of the throne there was what looked like a sea of glass, clear as crystal.
In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. 8 Each of the four living creatures had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying:
“‘Holy, holy, holy
is the Lord God Almighty,’[b]
who was, and is, and is to come.”
9 Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, 10 the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say:
11 “You are worthy, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they were created
and have their being.”
Wednesday, April 27, 2011
Psalm 34 - Passage Lookup - King James Version - BibleGateway.com
Psalm 34 - Passage Lookup - King James
Version - BibleGateway.com
Psalm 34
1I will bless the LORD at all times: his praise shall continually be in my mouth.
2My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.
3O magnify the LORD with me, and let us exalt his name together.
4I sought the LORD, and he heard me, and delivered me from all my fears.
5They looked unto him, and were lightened: and their faces were not ashamed.
6This poor man cried, and the LORD heard him, and saved him out of all his troubles.
7The angel of the LORD encampeth round about them that fear him, and delivereth them.
8O taste and see that the LORD is good: blessed is the man that trusteth in him.
9O fear the LORD, ye his saints: for there is no want to them that fear him.
10The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
11Come, ye children, hearken unto me: I will teach you the fear of the LORD.
12What man is he that desireth life, and loveth many days, that he may see good?
13Keep thy tongue from evil, and thy lips from speaking guile.
14Depart from evil, and do good; seek peace, and pursue it.
15The eyes of the LORD are upon the righteous, and his ears are open unto their cry.
16The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.
17The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.
18The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
19Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
20He keepeth all his bones: not one of them is broken.
21Evil shall slay the wicked: and they that hate the righteous shall be desolate.
22The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
Version - BibleGateway.com
Psalm 34
1I will bless the LORD at all times: his praise shall continually be in my mouth.
2My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.
3O magnify the LORD with me, and let us exalt his name together.
4I sought the LORD, and he heard me, and delivered me from all my fears.
5They looked unto him, and were lightened: and their faces were not ashamed.
6This poor man cried, and the LORD heard him, and saved him out of all his troubles.
7The angel of the LORD encampeth round about them that fear him, and delivereth them.
8O taste and see that the LORD is good: blessed is the man that trusteth in him.
9O fear the LORD, ye his saints: for there is no want to them that fear him.
10The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
11Come, ye children, hearken unto me: I will teach you the fear of the LORD.
12What man is he that desireth life, and loveth many days, that he may see good?
13Keep thy tongue from evil, and thy lips from speaking guile.
14Depart from evil, and do good; seek peace, and pursue it.
15The eyes of the LORD are upon the righteous, and his ears are open unto their cry.
16The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.
17The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.
18The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
19Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
20He keepeth all his bones: not one of them is broken.
21Evil shall slay the wicked: and they that hate the righteous shall be desolate.
22The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
Tuesday, April 26, 2011
Philippians 4 Matthew Henry's Concise Commentary on the Bible
Matthew Henry's Concise Commentary on the Bible
4:1 The believing hope and prospect of eternal life, should make us steady and constant in our Christian course. There is difference of gifts and graces, yet, being renewed by the same Spirit, we are brethren. To stand fast in the Lord, is to stand fast in his strength, and by his grace.
4:2-9 Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.
4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.
4:20-23 The apostle ends with praises to God. We should look upon God, under all our weakness and fears, not as an enemy, but as a Father, disposed to pity us and help us. We must give glory to God as a Father. God's grace and favour, which reconciled souls enjoy, with the whole of the graces in us, which flow from it, are all purchased for us by Christ's merit, and applied by his pleading for us; and therefore are justly called the grace of our Lord Jesus Christ.
4:1 The believing hope and prospect of eternal life, should make us steady and constant in our Christian course. There is difference of gifts and graces, yet, being renewed by the same Spirit, we are brethren. To stand fast in the Lord, is to stand fast in his strength, and by his grace.
4:2-9 Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.
4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.
4:20-23 The apostle ends with praises to God. We should look upon God, under all our weakness and fears, not as an enemy, but as a Father, disposed to pity us and help us. We must give glory to God as a Father. God's grace and favour, which reconciled souls enjoy, with the whole of the graces in us, which flow from it, are all purchased for us by Christ's merit, and applied by his pleading for us; and therefore are justly called the grace of our Lord Jesus Christ.
Monday, April 25, 2011
Praise God
The Glory of God is in Christ Jesus. Our salvation is so precious today than yesterday. Can we expect anything more or better than this? God is the answer today for all of our concerns.
Jesus died on the cross to give us life more abundantly. He gave us the Spirit of God to give us a gift to endure all of the pressures that life may bring on us.
The Spirit of God is in His Word. The power of the spirit can move mountains. Jesus walked on the water is such a great act of power. Therefore any problem that may come our way, Jesus will simple walk right over them.
Sure we must bare our cross, yet, with God all things are possible. We praise God and thank God for all spiritual blessings in Christ Jesus.The Power of The Holy Spirit is with us today. Let us hold on to the faith that God has given us in Christ Jesus.
Jesus died on the cross to give us life more abundantly. He gave us the Spirit of God to give us a gift to endure all of the pressures that life may bring on us.
The Spirit of God is in His Word. The power of the spirit can move mountains. Jesus walked on the water is such a great act of power. Therefore any problem that may come our way, Jesus will simple walk right over them.
Sure we must bare our cross, yet, with God all things are possible. We praise God and thank God for all spiritual blessings in Christ Jesus.The Power of The Holy Spirit is with us today. Let us hold on to the faith that God has given us in Christ Jesus.
The Day of The Holy Spirit
Acts 10:1-33
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said , What is it , Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do . 7 And when the angel which spake unto Cornelius was departed , he called two of his household servants, and a devout soldier of them that waited on him continually ; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 On the morrow, as they went on their journey , and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten : but while they made ready , he fell into a trance, 11 And saw heaven opened , and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise , Peter; kill , and eat . 14 But Peter said , Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed , that call not thou common . 16 This was done thrice : and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean , behold , the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called , and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold , three men seek thee. 20 Arise therefore, and get thee down , and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said , Behold , I am he whom ye seek : what is the cause wherefore ye are come ? 22 And they said , Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in , and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Caesarea. And Cornelius waited for them , and had called together his kinsmen and near friends. 25 And as Peter was coming in , Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up , saying , Stand up ; I myself also am a man. 27 And as he talked with him, he went in , and found many that were come together . 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company , or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for : I ask therefore for what intent ye have sent for me? 30 And Cornelius said , Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold , a man stood before me in bright clothing, 31 And said , Cornelius, thy prayer is heard , and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh , shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come . Now therefore are we all here present before God, to hear all things that are commanded thee of God.
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said , What is it , Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do . 7 And when the angel which spake unto Cornelius was departed , he called two of his household servants, and a devout soldier of them that waited on him continually ; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 On the morrow, as they went on their journey , and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten : but while they made ready , he fell into a trance, 11 And saw heaven opened , and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise , Peter; kill , and eat . 14 But Peter said , Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed , that call not thou common . 16 This was done thrice : and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean , behold , the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called , and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold , three men seek thee. 20 Arise therefore, and get thee down , and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said , Behold , I am he whom ye seek : what is the cause wherefore ye are come ? 22 And they said , Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in , and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Caesarea. And Cornelius waited for them , and had called together his kinsmen and near friends. 25 And as Peter was coming in , Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up , saying , Stand up ; I myself also am a man. 27 And as he talked with him, he went in , and found many that were come together . 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company , or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for : I ask therefore for what intent ye have sent for me? 30 And Cornelius said , Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold , a man stood before me in bright clothing, 31 And said , Cornelius, thy prayer is heard , and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh , shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come . Now therefore are we all here present before God, to hear all things that are commanded thee of God.
Sunday, April 24, 2011
Friday, April 22, 2011
Good Friday to You
Acts 9:1-25
1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed , he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said , Who art thou , Lord? And the Lord said , I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. 6 And he trembling and astonished said , Lord, what wilt thou have me to do ? And the Lord said unto him, Arise , and go into the city, and it shall be told thee what thou must do . 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened , he saw no man: but they led him by the hand , and brought him into Damascus. 9 And he was three days without sight , and neither did eat nor drink . 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said , Behold , I am here, Lord. 11 And the Lord said unto him, Arise , and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold , he prayeth , 12 And hath seen in a vision a man named Ananias coming in , and putting his hand on him, that he might receive his sight . 13 Then Ananias answered , Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for my name's sake . 17 And Ananias went his way , and entered into the house; and putting his hands on him said , Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest , hath sent me, that thou mightest receive thy sight , and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose , and was baptized . 19 And when he had received meat, he was strengthened . Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed , and said ; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength , and confounded the Jews which dwelt at Damascus, proving that this is very Christ. 23 And after that many days were fulfilled , the Jews took counsel to kill him: 24 But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket.
Joshua 3:1-17
1 And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over . 2 And it came to pass after three days, that the officers went through the host; 3 And they commanded the people, saying , When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. 4 Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go : for ye have not passed this way heretofore . 5 And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you. 6 And Joshua spake unto the priests, saying , Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. 7 And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear the ark of the covenant, saying , When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. 9 And Joshua said unto the children of Israel, Come hither , and hear the words of the LORD your God. 10 And Joshua said , Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. 11 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. 12 Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. 13 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap. 14 And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; 15 And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) 16 That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed , and were cut off : and the people passed over right against Jericho. 17 And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.
Joshua 4:1-24
1 And it came to pass, when all the people were clean passed over Jordan, that the LORD spake unto Joshua, saying , 2 Take you twelve men out of the people, out of every tribe a man, 3 And command ye them, saying , Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm , twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night. 4 Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: 5 And Joshua said unto them, Pass over before the ark of the LORD your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel: 6 That this may be a sign among you, that when your children ask their fathers in time to come, saying , What mean ye by these stones? 7 Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off : and these stones shall be for a memorial unto the children of Israel for ever. 8 And the children of Israel did so as Joshua commanded , and took up twelve stones out of the midst of Jordan, as the LORD spake unto Joshua, according to the number of the tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there. 9 And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day. 10 For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over . 11 And it came to pass, when all the people were clean passed over , that the ark of the LORD passed over , and the priests, in the presence of the people. 12 And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: 13 About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho. 14 On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. 15 And the LORD spake unto Joshua, saying , 16 Command the priests that bear the ark of the testimony, that they come up out of Jordan. 17 Joshua therefore commanded the priests, saying , Come ye up out of Jordan. 18 And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before. 19 And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho. 20 And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal. 21 And he spake unto the children of Israel, saying , When your children shall ask their fathers in time to come, saying , What mean these stones? 22 Then ye shall let your children know , saying , Israel came over this Jordan on dry land. 23 For the LORD your God dried up the waters of Jordan from before you, until ye were passed over , as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over : 24 That all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever.
Joshua 5:1
1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over , that their heart melted , neither was there spirit in them any more, because of the children of Israel.
Job 22:1-30
1 Then Eliphaz the Temanite answered and said , 2 Can a man be profitable unto God, as he that is wise may be profitable unto himself? 3 Is it any pleasure to the Almighty, that thou art righteous ? or is it gain to him, that thou makest thy ways perfect ? 4 Will he reprove thee for fear of thee? will he enter with thee into judgment? 5 Is not thy wickedness great? and thine iniquities infinite? 6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 7 Thou hast not given water to the weary to drink , and thou hast withholden bread from the hungry. 8 But as for the mighty man, he had the earth; and the honourable man dwelt in it. 9 Thou hast sent widows away empty, and the arms of the fatherless have been broken . 10 Therefore snares are round about thee, and sudden fear troubleth thee; 11 Or darkness, that thou canst not see ; and abundance of waters cover thee. 12 Is not God in the height of heaven? and behold the height of the stars, how high they are! 13 And thou sayest , How doth God know ? can he judge through the dark cloud? 14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven. 15 Hast thou marked the old way which wicked men have trodden ? 16 Which were cut down out of time, whose foundation was overflown with a flood: 17 Which said unto God, Depart from us: and what can the Almighty do for them? 18 Yet he filled their houses with good things: but the counsel of the wicked is far from me. 19 The righteous see it, and are glad : and the innocent laugh them to scorn . 20 Whereas our substance is not cut down , but the remnant of them the fire consumeth . 21 Acquaint now thyself with him, and be at peace : thereby good shall come unto thee. 22 Receive , I pray thee, the law from his mouth, and lay up his words in thine heart. 23 If thou return to the Almighty, thou shalt be built up , thou shalt put away iniquity far from thy tabernacles. 24 Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 25 Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. 26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28 Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29 When men are cast down , then thou shalt say , There is lifting up; and he shall save the humble person. 30 He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed , he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said , Who art thou , Lord? And the Lord said , I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. 6 And he trembling and astonished said , Lord, what wilt thou have me to do ? And the Lord said unto him, Arise , and go into the city, and it shall be told thee what thou must do . 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened , he saw no man: but they led him by the hand , and brought him into Damascus. 9 And he was three days without sight , and neither did eat nor drink . 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said , Behold , I am here, Lord. 11 And the Lord said unto him, Arise , and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold , he prayeth , 12 And hath seen in a vision a man named Ananias coming in , and putting his hand on him, that he might receive his sight . 13 Then Ananias answered , Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for my name's sake . 17 And Ananias went his way , and entered into the house; and putting his hands on him said , Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest , hath sent me, that thou mightest receive thy sight , and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose , and was baptized . 19 And when he had received meat, he was strengthened . Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed , and said ; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength , and confounded the Jews which dwelt at Damascus, proving that this is very Christ. 23 And after that many days were fulfilled , the Jews took counsel to kill him: 24 But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket.
Joshua 3:1-17
1 And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over . 2 And it came to pass after three days, that the officers went through the host; 3 And they commanded the people, saying , When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. 4 Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go : for ye have not passed this way heretofore . 5 And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you. 6 And Joshua spake unto the priests, saying , Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. 7 And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear the ark of the covenant, saying , When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. 9 And Joshua said unto the children of Israel, Come hither , and hear the words of the LORD your God. 10 And Joshua said , Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. 11 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. 12 Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. 13 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap. 14 And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; 15 And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) 16 That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed , and were cut off : and the people passed over right against Jericho. 17 And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.
Joshua 4:1-24
1 And it came to pass, when all the people were clean passed over Jordan, that the LORD spake unto Joshua, saying , 2 Take you twelve men out of the people, out of every tribe a man, 3 And command ye them, saying , Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm , twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night. 4 Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: 5 And Joshua said unto them, Pass over before the ark of the LORD your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel: 6 That this may be a sign among you, that when your children ask their fathers in time to come, saying , What mean ye by these stones? 7 Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off : and these stones shall be for a memorial unto the children of Israel for ever. 8 And the children of Israel did so as Joshua commanded , and took up twelve stones out of the midst of Jordan, as the LORD spake unto Joshua, according to the number of the tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there. 9 And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day. 10 For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over . 11 And it came to pass, when all the people were clean passed over , that the ark of the LORD passed over , and the priests, in the presence of the people. 12 And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: 13 About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho. 14 On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. 15 And the LORD spake unto Joshua, saying , 16 Command the priests that bear the ark of the testimony, that they come up out of Jordan. 17 Joshua therefore commanded the priests, saying , Come ye up out of Jordan. 18 And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before. 19 And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho. 20 And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal. 21 And he spake unto the children of Israel, saying , When your children shall ask their fathers in time to come, saying , What mean these stones? 22 Then ye shall let your children know , saying , Israel came over this Jordan on dry land. 23 For the LORD your God dried up the waters of Jordan from before you, until ye were passed over , as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over : 24 That all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever.
Joshua 5:1
1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over , that their heart melted , neither was there spirit in them any more, because of the children of Israel.
Job 22:1-30
1 Then Eliphaz the Temanite answered and said , 2 Can a man be profitable unto God, as he that is wise may be profitable unto himself? 3 Is it any pleasure to the Almighty, that thou art righteous ? or is it gain to him, that thou makest thy ways perfect ? 4 Will he reprove thee for fear of thee? will he enter with thee into judgment? 5 Is not thy wickedness great? and thine iniquities infinite? 6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 7 Thou hast not given water to the weary to drink , and thou hast withholden bread from the hungry. 8 But as for the mighty man, he had the earth; and the honourable man dwelt in it. 9 Thou hast sent widows away empty, and the arms of the fatherless have been broken . 10 Therefore snares are round about thee, and sudden fear troubleth thee; 11 Or darkness, that thou canst not see ; and abundance of waters cover thee. 12 Is not God in the height of heaven? and behold the height of the stars, how high they are! 13 And thou sayest , How doth God know ? can he judge through the dark cloud? 14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven. 15 Hast thou marked the old way which wicked men have trodden ? 16 Which were cut down out of time, whose foundation was overflown with a flood: 17 Which said unto God, Depart from us: and what can the Almighty do for them? 18 Yet he filled their houses with good things: but the counsel of the wicked is far from me. 19 The righteous see it, and are glad : and the innocent laugh them to scorn . 20 Whereas our substance is not cut down , but the remnant of them the fire consumeth . 21 Acquaint now thyself with him, and be at peace : thereby good shall come unto thee. 22 Receive , I pray thee, the law from his mouth, and lay up his words in thine heart. 23 If thou return to the Almighty, thou shalt be built up , thou shalt put away iniquity far from thy tabernacles. 24 Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 25 Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. 26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28 Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29 When men are cast down , then thou shalt say , There is lifting up; and he shall save the humble person. 30 He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
Woman, behold your son: behold your mother
Woman, behold your son: behold your motherThe seven sayings form part of a Christian meditation that is often used during Lent, Holy Week and Good Friday. The traditional order of the sayings is:[13]
1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. My God, My God, why have you forsaken me, (Matthew 27:46 and Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).
1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. My God, My God, why have you forsaken me, (Matthew 27:46 and Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).
Thursday, April 21, 2011
What is Good Friday?
What is Good Friday?
"What is Good Friday?"
Answer: Good Friday is the Friday immediately preceding Easter Sunday. It is celebrated traditionally as the day on which Jesus was crucified. If you are interested in a study of the issue, please see our article that discusses the various views on which day Jesus was crucified. Assuming that Jesus was crucified and died on a Friday, should Christians remember Jesus' death by celebrating Good Friday?
The Bible does not instruct Christians to remember Christ’s death by honoring a certain day. The Bible does give us freedom in these matters, however. Romans 14:5 tells us, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind.” Rather than remembering Christ's death on a certain day, once a year, the Bible instructs us to remember Christ’s death by observing the Lord’s Supper. First Corinthians 11:24-26 declares, “...do this in remembrance of me...for whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.”
Why is Good Friday referred to as “good”? What the Jewish authorities and Romans did to Jesus was definitely not good (see Matthew chapters 26-27). However, the results of Christ’s death are very good! Romans 5:8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” First Peter 3:18 tells us, “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit.”
Many Christian churches celebrate Good Friday with a subdued service, usually in the evening, in which Christ’s death is remembered with solemn hymns, prayers of thanksgiving, a message centered on Christ suffering for our sakes, and observance of the Lord's Supper. Whether or not Christians choose to “celebrate” Good Friday, the events of that day should be ever on our minds because the death of Christ on the cross is the paramount event of the Christian faith.
"What is Good Friday?"
Answer: Good Friday is the Friday immediately preceding Easter Sunday. It is celebrated traditionally as the day on which Jesus was crucified. If you are interested in a study of the issue, please see our article that discusses the various views on which day Jesus was crucified. Assuming that Jesus was crucified and died on a Friday, should Christians remember Jesus' death by celebrating Good Friday?
The Bible does not instruct Christians to remember Christ’s death by honoring a certain day. The Bible does give us freedom in these matters, however. Romans 14:5 tells us, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind.” Rather than remembering Christ's death on a certain day, once a year, the Bible instructs us to remember Christ’s death by observing the Lord’s Supper. First Corinthians 11:24-26 declares, “...do this in remembrance of me...for whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.”
Why is Good Friday referred to as “good”? What the Jewish authorities and Romans did to Jesus was definitely not good (see Matthew chapters 26-27). However, the results of Christ’s death are very good! Romans 5:8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” First Peter 3:18 tells us, “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit.”
Many Christian churches celebrate Good Friday with a subdued service, usually in the evening, in which Christ’s death is remembered with solemn hymns, prayers of thanksgiving, a message centered on Christ suffering for our sakes, and observance of the Lord's Supper. Whether or not Christians choose to “celebrate” Good Friday, the events of that day should be ever on our minds because the death of Christ on the cross is the paramount event of the Christian faith.
Gethsemane (2 Occurrences)
Gethsemane (2 Occurrences)
Gethsemane
(an oil-press), a small "farm," (Matthew 26:36; Mark 14:32) situated across the brook Kedron (John 18:1) probably at the foot of Mount Olivet, (Luke 22:39) to the northwest and about one-half or three quarters of a mile English from the walls of Jerusalem, and 100 yards east of the bridge over the Kedron. There was a "garden," or rather orchard, attached to it, to which the olive, fig and pomegranate doubtless invited resort by their hospitable shade. And we know from the evangelists (Luke 22:39) And (John 18:2) that our Lord ofttimes resorted thither with his disciples. But Gethsemane has not come down to us as a scene of mirth; its inexhaustible associations are the offspring of a single event--the agony of the Son of God on the evening preceding his passion. A garden, with eight venerable olive trees, and a grotto to the north detached from it, and in closer connection with the church of the sepulchre of the Virgin, are pointed out as the Gethsemane. Against the contemporary antiquity of the olive trees it has been urged that Titus cut down all the trees about Jerusalem. The probability would seem to be that they were planted by Christian hands to mark the spot unless, like the sacred olive of the Acropolis, they may have reproduced themselves.
Gethsemane
(an oil-press), a small "farm," (Matthew 26:36; Mark 14:32) situated across the brook Kedron (John 18:1) probably at the foot of Mount Olivet, (Luke 22:39) to the northwest and about one-half or three quarters of a mile English from the walls of Jerusalem, and 100 yards east of the bridge over the Kedron. There was a "garden," or rather orchard, attached to it, to which the olive, fig and pomegranate doubtless invited resort by their hospitable shade. And we know from the evangelists (Luke 22:39) And (John 18:2) that our Lord ofttimes resorted thither with his disciples. But Gethsemane has not come down to us as a scene of mirth; its inexhaustible associations are the offspring of a single event--the agony of the Son of God on the evening preceding his passion. A garden, with eight venerable olive trees, and a grotto to the north detached from it, and in closer connection with the church of the sepulchre of the Virgin, are pointed out as the Gethsemane. Against the contemporary antiquity of the olive trees it has been urged that Titus cut down all the trees about Jerusalem. The probability would seem to be that they were planted by Christian hands to mark the spot unless, like the sacred olive of the Acropolis, they may have reproduced themselves.
John 19:41 At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid.
John 19:41 At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid.
19:38-42 Joseph of Arimathea was a disciple of Christ in secret. Disciples should openly own themselves; yet some, who in lesser trials have been fearful, in greater have been courageous. When God has work to do, he can find out such as are proper to do it. The embalming was done by Nicodemus, a secret friend to Christ, though not his constant follower. That grace which at first is like a bruised reed, may afterward resemble a strong cedar. Hereby these two rich men showed the value they had for Christ's person and doctrine, and that it was not lessened by the reproach of the cross. We must do our duty as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and his own time. The grave of Jesus was appointed with the wicked, as was the case of those who suffered as criminals; but he was with the rich in his death, as prophesied, Isa 53:9; these two circumstances it was very unlikely should ever be united in the same person. He was buried in a new sepulchre; therefore it could not be said that it was not he, but some other that rose. We also are here taught not to be particular as to the place of our burial. He was buried in the sepulchre next at hand. Here is the Sun of Righteousness set for a while, to rise again in greater glory, and then to set no more.
19:38-42 Joseph of Arimathea was a disciple of Christ in secret. Disciples should openly own themselves; yet some, who in lesser trials have been fearful, in greater have been courageous. When God has work to do, he can find out such as are proper to do it. The embalming was done by Nicodemus, a secret friend to Christ, though not his constant follower. That grace which at first is like a bruised reed, may afterward resemble a strong cedar. Hereby these two rich men showed the value they had for Christ's person and doctrine, and that it was not lessened by the reproach of the cross. We must do our duty as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and his own time. The grave of Jesus was appointed with the wicked, as was the case of those who suffered as criminals; but he was with the rich in his death, as prophesied, Isa 53:9; these two circumstances it was very unlikely should ever be united in the same person. He was buried in a new sepulchre; therefore it could not be said that it was not he, but some other that rose. We also are here taught not to be particular as to the place of our burial. He was buried in the sepulchre next at hand. Here is the Sun of Righteousness set for a while, to rise again in greater glory, and then to set no more.
Wednesday, April 20, 2011
Tuesday, April 19, 2011
Monday, April 18, 2011
Bible Study: David's Last Words
The history of King David of Israel as described in 1&2Samuel, 1Kings, and 1Chronicles presents much to study and consider. And because the Psalms are such profitable passages of scripture, my first inclination was to use Psalm 18 (which is taken from 2Samuel 22) as my MPN subject this time, but through further study of the parallel passages for the psalm, and contiguous scripture in 2Samuel, I decided on a lesser known passage just following the psalm in 2Samuel 23, with support from a passage in 1Chronicles. My desire to progress on schedule for the goal of reading through the Bible by the end of the calendar year, has also placed some pressure on me to return to my scheduled bible reading.
By comparing passages of scripture, which are closely related, but not completely parallel in different bible books, we can gain perspective, which is not immediately clear while reading the separate accounts. David provided a hurried coronation for Solomon while on his sick bed (only in 1Kings 1:33-47), in order to supersede Adonijah's independent act to take the throne. When a messenger reports Solomon's coronation to Adonijah, the messenger states that David was making approval from his bed. But in 1Chronicles 29 from an account not in 2Samuel or 1Kings, we learn that David stands before the assembled people and makes a dedication for the temple which is to be built, and for his son as king. The text further clarifies this in verse 23 by indicating that this is the second time Solomon was made king. Now, I want to consider David's brief dedication at Solomon's second coronation, then examine some verses declared by scripture to be the last words of David. In 1Chronicles 29, verses 1 through 9, David dedicated the materials and riches he had accumulated, including some additions from his own personal wealth, and the people dedicated personal valuables for the building of the temple. That brings us to the "wherefore" of 1Chronicles 29:10.
1Chronicles 29:10-19 (in version-composite paraphrase)
Wherefore, David praised the LORD before the entire congregation: and David said, all praise to you, LORD God of Israel our father, forever and ever. That the greatness, and the power, and the glory, and the victory, and the majesty O LORD, is yours: for all that is in the heaven and in the earth is yours; the kingdom is yours, O LORD, and you are exalted as head above all. Both riches and honour come of you, and you reign over all; and in your hand is power and might; and in your hand is the power to make great, and to give strength unto all.
So now our God, we therefore thank you and praise your glorious name. But who am I, and what are my people, that we should be able to offer so willingly after this sort? For all things come of you, and what we have given you was already yours. And we are strangers before you, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none that can continue his own life. O Lord our God, all this store, which we have made ready for the building of a house for your holy name, comes from your hand and is yours. And I am aware, my God, that you are the searcher of hearts, taking pleasure in righteousness.
As for me, with an upright heart I have freely given all these things; and I have seen with joy your people who are here to make their offerings freely to you. O Lord, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever in the deepest thoughts of your people, and direct their hearts toward you; and give to Solomon my son a true heart, to keep your commandments, your testimonies, and your ordinances, and to do all these things, and to put up this great house for which I have made ready.
COMMENTS: This is such a tremendous way for the LORD to allow David to come to the close of his life, by seeing a son peacefully assume the throne of God's chosen people as God had promised. David's firstborn son, Amnon had been killed by his half brother Absalom for the rape of Absalom's sister, and later, Absalom tried to take the throne of his father by force. David suffered very deep grief at the death of Absalom during the revolt. Then he grew older and physically weaker after that time, needing a young maiden to keep himself warm. When Adonijah decided to take the throne on his own initiative with support from Joab, who had killed Absalom during the earlier revolt, David was on his sick bed. We find from Bathsheba and Nathan that David had apparently promised Bathsheba that Solomon would succeed to the throne. David and Bathsheba had lost their first son to death after their adultery was exposed, but Solomon was the first of four other sons born to David and Bathsheba. David had experienced victories over his enemies and prosperity for his nation during his forty-year reign, but much sorrow had come from his own family. His thoughts are focused on the LORD however, as he has the strength and vigor to stand before his people with great praise to the attributes of the true and living god. David spoke from a heart, which seemed to overflow with love for the LORD.
Solomon's name means "peace", and Nathan the prophet had also given him the name Jedidiah, which means "beloved of Jehovah". It is very likely that David felt a sense of peace with God when his sin was exposed and forgiven by the LORD, and the birth of Solomon was certainly good cause to symbolize that peace by naming the child Solomon. David had been told by God that a king of peace would be the one to build the temple, and it was very fitting that a son would build, after God had given the father so much victory to establish peace for Israel on every side.
So now, as David knows his life is drawing to a close, he prays first for God to make the hearts of the people right so they would keep in their uppermost thoughts the descriptive and accurate praise offered to the LORD God on this day, and how the king and the people freely offered materials for the building of the temple. David then prayed for Solomon, asking that the LORD give him a true heart to keep God's commandments, testimonies, and ordinances; and to build the temple. These three words to be kept by Solomon, are closely related and very similar, but after some study, it seems to me that they can have some significant difference. Commandments could refer to the most basic declared law, which are foundational to all other instructions for us. Testimonies could then refer to the many statements and affirmations of truth about God's creation, revealed to us in the word of God to dispel untruth. Ordinances then draw from the first two, to present the many precepts, rules, and guidelines to keep us on the daily path of righteousness.
2Samuel 23:1-7 (in version-composite paraphrase)
Now these are the last words of David. David the son of Jesse said, and the man who was raised on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
The Spirit of the LORD spoke by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God. And he shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear sunlight after rain. For is not my house established with God? For an everlasting covenant He has made with me, ordered in all things, and sure; for all my salvation, and all my desire, will he not make it to grow? But the ungodly, they are as thorns thrust away, all of them, for they cannot be taken with the hand; But the man that touches them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place.
COMMENTS: The major phrases of this passage are not replicated in the Psalms, but are unique to this book. David, the chosen son of Jesse, knew the LORD had worked in his life for his own benefit, and by David's life for the benefit of others. This then brought David to praise the LORD with his own tongue. The position of ruling over men required that David be acutely aware that the LORD is the Rock of Israel, and that one placed in power by that Rock must rule in righteousness and the fear of God. This brings God's blessings comparable to the enrichment by clear sunlight in a cloudless sky, on nourished grass after a rain.
David accepted by faith that his house was firmly established by God through an everlasting covenant that God had made with him. This, David saw as set in order, despite times when disorder seemed to prevail in all things. And it was sure as the rock foundation; for all his salvation, and all his desire. As another scripture says, delight yourself also in the LORD, and he will give you the desires of your heart -- he will make blessing to increase.
But the ungodly, they are as thorns thrust away, all of them, for they cannot be taken with the bare hand. The man that touches them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place. This is a stark picture of the final and lasting conclusion to those who reject the salvation of the LORD. His righteous judgment will come with unquenchable fire, and purity will be established for eternity.
--- REFLECTIONS IN PRAYER ---
Thank you LORD for the centuries of scripturally recorded history, which give testimony to your design for mankind, and to your unfailing love. LORD, I can certainly see many blessings from you, by review of my life, and also periods of discipline resulting from my disobedience. I agree with David that all creation is yours, and anything I want to offer to you has come from your good hand. Thank you LORD, that you discipline me as one you love, and do not simply handle me as thorns to be burned.
Create in me a clean heart, O God, that as my life moves through my remaining years, I will marvel at your blessings, and press on to the mark, by striving to reject sin in my life. The Righteous One who was to come through David's line has paid the full penalty for all my sin, and it is my desire to finish the course in the manner you have ordained for me. Whatever that manner may be, may you receive the maximum glory from my brief life before you, and may others see your hand on me as with David. As John the Baptist said, I must decrease, and the LORD Jesus must increase. All glory belongs to you, the triune God who is our creator, redeemer, and sustainer. Hallelujah! Amen.
By comparing passages of scripture, which are closely related, but not completely parallel in different bible books, we can gain perspective, which is not immediately clear while reading the separate accounts. David provided a hurried coronation for Solomon while on his sick bed (only in 1Kings 1:33-47), in order to supersede Adonijah's independent act to take the throne. When a messenger reports Solomon's coronation to Adonijah, the messenger states that David was making approval from his bed. But in 1Chronicles 29 from an account not in 2Samuel or 1Kings, we learn that David stands before the assembled people and makes a dedication for the temple which is to be built, and for his son as king. The text further clarifies this in verse 23 by indicating that this is the second time Solomon was made king. Now, I want to consider David's brief dedication at Solomon's second coronation, then examine some verses declared by scripture to be the last words of David. In 1Chronicles 29, verses 1 through 9, David dedicated the materials and riches he had accumulated, including some additions from his own personal wealth, and the people dedicated personal valuables for the building of the temple. That brings us to the "wherefore" of 1Chronicles 29:10.
1Chronicles 29:10-19 (in version-composite paraphrase)
Wherefore, David praised the LORD before the entire congregation: and David said, all praise to you, LORD God of Israel our father, forever and ever. That the greatness, and the power, and the glory, and the victory, and the majesty O LORD, is yours: for all that is in the heaven and in the earth is yours; the kingdom is yours, O LORD, and you are exalted as head above all. Both riches and honour come of you, and you reign over all; and in your hand is power and might; and in your hand is the power to make great, and to give strength unto all.
So now our God, we therefore thank you and praise your glorious name. But who am I, and what are my people, that we should be able to offer so willingly after this sort? For all things come of you, and what we have given you was already yours. And we are strangers before you, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none that can continue his own life. O Lord our God, all this store, which we have made ready for the building of a house for your holy name, comes from your hand and is yours. And I am aware, my God, that you are the searcher of hearts, taking pleasure in righteousness.
As for me, with an upright heart I have freely given all these things; and I have seen with joy your people who are here to make their offerings freely to you. O Lord, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever in the deepest thoughts of your people, and direct their hearts toward you; and give to Solomon my son a true heart, to keep your commandments, your testimonies, and your ordinances, and to do all these things, and to put up this great house for which I have made ready.
COMMENTS: This is such a tremendous way for the LORD to allow David to come to the close of his life, by seeing a son peacefully assume the throne of God's chosen people as God had promised. David's firstborn son, Amnon had been killed by his half brother Absalom for the rape of Absalom's sister, and later, Absalom tried to take the throne of his father by force. David suffered very deep grief at the death of Absalom during the revolt. Then he grew older and physically weaker after that time, needing a young maiden to keep himself warm. When Adonijah decided to take the throne on his own initiative with support from Joab, who had killed Absalom during the earlier revolt, David was on his sick bed. We find from Bathsheba and Nathan that David had apparently promised Bathsheba that Solomon would succeed to the throne. David and Bathsheba had lost their first son to death after their adultery was exposed, but Solomon was the first of four other sons born to David and Bathsheba. David had experienced victories over his enemies and prosperity for his nation during his forty-year reign, but much sorrow had come from his own family. His thoughts are focused on the LORD however, as he has the strength and vigor to stand before his people with great praise to the attributes of the true and living god. David spoke from a heart, which seemed to overflow with love for the LORD.
Solomon's name means "peace", and Nathan the prophet had also given him the name Jedidiah, which means "beloved of Jehovah". It is very likely that David felt a sense of peace with God when his sin was exposed and forgiven by the LORD, and the birth of Solomon was certainly good cause to symbolize that peace by naming the child Solomon. David had been told by God that a king of peace would be the one to build the temple, and it was very fitting that a son would build, after God had given the father so much victory to establish peace for Israel on every side.
So now, as David knows his life is drawing to a close, he prays first for God to make the hearts of the people right so they would keep in their uppermost thoughts the descriptive and accurate praise offered to the LORD God on this day, and how the king and the people freely offered materials for the building of the temple. David then prayed for Solomon, asking that the LORD give him a true heart to keep God's commandments, testimonies, and ordinances; and to build the temple. These three words to be kept by Solomon, are closely related and very similar, but after some study, it seems to me that they can have some significant difference. Commandments could refer to the most basic declared law, which are foundational to all other instructions for us. Testimonies could then refer to the many statements and affirmations of truth about God's creation, revealed to us in the word of God to dispel untruth. Ordinances then draw from the first two, to present the many precepts, rules, and guidelines to keep us on the daily path of righteousness.
2Samuel 23:1-7 (in version-composite paraphrase)
Now these are the last words of David. David the son of Jesse said, and the man who was raised on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
The Spirit of the LORD spoke by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God. And he shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear sunlight after rain. For is not my house established with God? For an everlasting covenant He has made with me, ordered in all things, and sure; for all my salvation, and all my desire, will he not make it to grow? But the ungodly, they are as thorns thrust away, all of them, for they cannot be taken with the hand; But the man that touches them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place.
COMMENTS: The major phrases of this passage are not replicated in the Psalms, but are unique to this book. David, the chosen son of Jesse, knew the LORD had worked in his life for his own benefit, and by David's life for the benefit of others. This then brought David to praise the LORD with his own tongue. The position of ruling over men required that David be acutely aware that the LORD is the Rock of Israel, and that one placed in power by that Rock must rule in righteousness and the fear of God. This brings God's blessings comparable to the enrichment by clear sunlight in a cloudless sky, on nourished grass after a rain.
David accepted by faith that his house was firmly established by God through an everlasting covenant that God had made with him. This, David saw as set in order, despite times when disorder seemed to prevail in all things. And it was sure as the rock foundation; for all his salvation, and all his desire. As another scripture says, delight yourself also in the LORD, and he will give you the desires of your heart -- he will make blessing to increase.
But the ungodly, they are as thorns thrust away, all of them, for they cannot be taken with the bare hand. The man that touches them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place. This is a stark picture of the final and lasting conclusion to those who reject the salvation of the LORD. His righteous judgment will come with unquenchable fire, and purity will be established for eternity.
--- REFLECTIONS IN PRAYER ---
Thank you LORD for the centuries of scripturally recorded history, which give testimony to your design for mankind, and to your unfailing love. LORD, I can certainly see many blessings from you, by review of my life, and also periods of discipline resulting from my disobedience. I agree with David that all creation is yours, and anything I want to offer to you has come from your good hand. Thank you LORD, that you discipline me as one you love, and do not simply handle me as thorns to be burned.
Create in me a clean heart, O God, that as my life moves through my remaining years, I will marvel at your blessings, and press on to the mark, by striving to reject sin in my life. The Righteous One who was to come through David's line has paid the full penalty for all my sin, and it is my desire to finish the course in the manner you have ordained for me. Whatever that manner may be, may you receive the maximum glory from my brief life before you, and may others see your hand on me as with David. As John the Baptist said, I must decrease, and the LORD Jesus must increase. All glory belongs to you, the triune God who is our creator, redeemer, and sustainer. Hallelujah! Amen.
Sunday, April 17, 2011
What dose Palm Sunday Mean?
Palm SundayFrom Wikipedia, the free encyclopedia
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For the Kurt Vonnegut book, see Palm Sunday (book).
Jesus' Triumphal entry into Jerusalem on a donkey, early 1900's Bible card illustration. Traditionally, entering the city on a donkey symbolizes arrival in peace, rather than as a war waging king arriving on a horse.[1][2]Palm Sunday is a Christian moveable feast that always falls on the Sunday before Easter Sunday. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned by all four Canonical Gospels (Mark 11:1-11, Matthew 21:1-11, Luke 19:28-44, and John 12:12-19).
In many Christian churches, Palm Sunday is marked by the distribution of palm leaves (often tied into crosses) to the assembled worshipers. The difficulty of procuring palms for that day's ceremonies in unfavorable climates for palms led to the substitution of boughs of box, yew, willow or other native trees. The Sunday was often designated by the names of these trees, as Yew Sunday or by the general term Branch Sunday.
Dates for Palm Sunday, 2009–2020 Year Western Eastern
2009 April 5 April 12
2010 March 28
2011 April 17
2012 April 1 April 8
2013 March 24 April 28
2014 April 13
2015 March 29 April 5
2016 March 20 April 24
2017 April 9
2018 March 25 April 1
2019 April 14 April 21
2020 April 5 April 12
Contents [hide]
1 Biblical basis and symbolism
2 Observance in the liturgy
2.1 Western Christianity
2.2 Eastern Christianity
3 Customs
3.1 Lebanon, Jordan and Israel
3.2 Latvia
3.3 India
3.4 Spain
3.5 Malta
3.6 Netherlands
3.7 Poland
3.8 Romania
3.9 Bulgaria
3.10 The Philippines
3.11 Finland
4 See also
5 Notes
6 References
7 External links
[edit] Biblical basis and symbolismMain article: Triumphal entry into Jerusalem
In the accounts of the four canonical Gospels, Jesus' triumphal entry into Jerusalem takes place about a week before his Resurrection.[3][4][5][6][7]
Triumphal entry into Jerusalem, fresco in the Parish Church Zirl, Austria.According to the Gospels Jesus rode a donkey into Jerusalem, and the celebrating people there lay down their cloaks in front of him, and also lay down small branches of trees. The people sang part of Psalms 118: 25-26 - ... Blessed is He who comes in the name of the Lord. We bless you from the house of the Lord ....[3][5][4][2]
The symbolism of the donkey may refer to the Eastern tradition that it is an animal of peace, versus the horse, which is the animal of war.[1] Therefore, a king came riding upon a horse when he was bent on war and rode upon a donkey when he wanted to point out that he was coming in peace. Therefore Jesus' entry to Jerusalem symbolized his entry as the Prince of Peace, not as a war waging king.[1][2]
In many lands in the ancient Near East it was the custom to cover in some way the path of someone thought worthy of the highest honour. The Hebrew Bible (2Kings 9:13) reports that Jehu, son of Jehoshaphat, was treated this way. Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour. However, in the synoptics they are only reported as laying their garments and cut rushes on the street, whereas John more specifically mentions palm fronds. The palm branch was a symbol of triumph and victory in Jewish tradition, and is treated in other parts of the Bible as such (e.g., Leviticus 23:40 and Revelation 7:9). Because of this, the scene of the crowd greeting Jesus by waving palms and carpeting his path with them has become symbolic and important.
In the 16th and 17th century Palm Sunday was marked by the burning of a Jack-'o'-Lent figure. This was a straw effigy which would be stoned and abused. Its burning on Palm Sunday was often supposed to be a kind of revenge on Judas Iscariot who had betrayed Christ. It could also have represented the hated figure of Winter whose destruction prepares the way for Spring.[8]
[edit] Observance in the liturgy[edit] Western ChristianityOn Palm Sunday, in the Roman Catholic Church, as well as many Anglican and Lutheran churches, palm fronds (or in colder climates some kind of substitutes) are blessed with an aspergilium outside the church building (or in cold climates in the narthex when Easter falls early in the year). A procession also takes place. It may include the normal liturgical procession of clergy and acolytes, the parish choir, the children of the parish or indeed the entire congregation as in the churches of the East.
In many Protestant churches, children are given palms, and then walk in procession around the inside of the church while the adults remain seated.
The palms are saved in many churches to be burned the following year as the source of ashes used in Ash Wednesday services. The Roman Catholic Church considers the palms to be sacramentals. The vestments for the day are deep scarlet red, the color of blood, indicating the supreme redemptive sacrifice Christ was entering the city to fulfill: his Passion and Resurrection in Jerusalem.
In the Episcopal and many other Anglican churches and in Lutheran churches as well, the day is nowadays officially called The Sunday of the Passion: Palm Sunday; however, in practice it is usually termed "Palm Sunday" as in the 1928 American Book of Common Prayer and in earlier Lutheran liturgies and calendars, by way of avoiding undue confusing with the penultimate Sunday of Lent in the traditional calendar, which was "Passion Sunday".
In the Church of Pakistan (a member of the Anglican Communion), on Palm Sunday the faithful carry palm branches into the church, as they sing Psalm 24.
[edit] Eastern Christianity
The congregation in an Oriental Orthodox church in India collects palm fronds for the Palm Sunday procession (the men of the congregation on the left of the sanctuary in the photo; the women of the congregation are collecting their fronds on the right of the sanctuary, outside the photo.In the Orthodox Church Palm Sunday is often called the "Entry of the Lord into Jerusalem", it is one of the Twelve Great Feasts of the liturgical year, and is the beginning of Holy Week. The day before is known as Lazarus Saturday, and commemorates the resurrection of Lazarus from the dead. Unlike the West, Palm Sunday is not considered to be a part of Lent, the Eastern Orthodox Great Fast ends on the Friday before. Lazarus Saturday, Palm Sunday and Holy Week are considered to be a separate fasting period. On Lazarus Saturday, believers often prepare palm fronds by knotting them into crosses in preparation for the procession on Sunday. The hangings and vestments in the church are changed to a festive color—in the Slavic tradition this is often green.
The Troparion of the Feast indicates that the resurrection of Lazarus is a prefiguration of Jesus' own Resurrection:
O Christ our God
When Thou didst raise Lazarus from the dead before Thy Passion,
Thou didst confirm the resurrection of the universe.
Wherefore, we like children,
carry the banner of triumph and victory,
and we cry to Thee, O Conqueror of Death,
Hosanna in the highest!
Blessed is He that cometh
in the Name of the Lord.
Palm Sunday Procession, Moscow, with Tsar Alexei Michaelovich (painting by Vyacheslav Gregorievich Schwarz, 1865).In the Russian Orthodox Church, Ukrainian Orthodox Church, Ukrainian Catholic Church, and Ruthenian Catholic Church, the custom developed of using pussy willow instead of palm fronds because the latter are not readily available that far north. There is no canonical requirement as to what kind of branches must be used, so some Orthodox believers use olive branches. Whatever the kind, these branches are blessed and distributed together with candles either during the All-Night Vigil on the Eve of the Feast (Saturday night), or before the Divine Liturgy on Sunday morning. The Great Entrance of the Divine Liturgy commemorates the "Entry of the Lord into Jerusalem", and so the meaningfulness of this moment is punctuated on Palm Sunday as everyone stands holding their branches and lit candles. The faithful take these branches and candles home with them after the service, and keep them in their icon corner as an evloghia (blesing).
In Russia donkey walk processions took place in different cities, but most important in Novgorod and, since 1558 until 1693, in Moscow. It was prominently featured in testimonies by foreign witnesses and mentioned in contemporary Western maps of the city. The Patriarch of Moscow, representing Christ, rode on a "donkey" (actually a horse draped in white cloth); the Tsar of Russia humbly led the procession on foot. Originally Moscow processions began inside the Kremlin and terminated at Trinity Church, now known as Saint Basil's Cathedral, but in 1658 Patriarch Nikon reversed the order of procession. Peter I, as a part of his nationalisation of the church, terminated the custom; it has been occasionally recreated in the 21st century.
In Oriental Orthodox churches palm fronds are distributed at the front of the church at the sanctuary steps, in India the sanctuary itself having been strewn with marigolds, and the congregation processes through and outside the church.
[edit] CustomsIt is customary in many churches for the worshippers to receive fresh palm leaves on Palm Sunday. In parts of the world where this has historically been impractical substitute traditions have arisen.
[edit] Lebanon, Jordan and IsraelIn Lebanon, Jordan and Israel, Palm Sunday - known as Shaa’nini in Arabic- is perhaps the best attended service in the Christian Calendar, among the Orthodox, Catholic(Latin rite and Eastern rite), and Anglican Churches, perhaps because it is a notably family occasion. On this day children will attend church with branches from olive and palm trees. Also there will be carefully woven crosses and other symbols made from palm fronds and roses. There will normally be a procession at the beginning of the service and at some point the priest will take an olive branch and splash holy water on the faithful.
[edit] LatviaIn Latvia, Palm Sunday is called "Pussy Willow Sunday", and pussy willows - symbolizing new life - are blessed and distributed to the faithful [1]. Children are often woken that morning with ritualistic swats of a willow branch. People also catch each other and spank each other with the branches [2].
[edit] India
Flowers (in this instance marigolds) strewn about the sanctuary in an Oriental Orthodox church in Mumbai, India on Palm Sunday.In the South Indian state of Kerala, (and in Indian Orthodox, Syro-Malankara Catholic Church, and Syrian Orthodox Church (Jacobite) congregations elsewhere in India and throughout the West) flowers are strewn about into the sanctuary on Palm Sunday during the reading of the Gospel at the words uttered by the crowd welcoming Jesus, "Hosanna! Blessed is he who is come and is to come in the name of the Lord God." These words are read to the congregation thrice. The congregation then repeats, "Hosanna!" and the flowers are scattered. This echoes pre-Christian Hindu celebrations in which flowers are strewn on festive occasions; however this also echoes the honour shown to Jesus upon his entry into Jerusalem. Indian Orthodoxy traces its roots to the arrival in India of St. Thomas the Apostle in AD 52 (according to tradition) and his evangelism among both the Brahmans of the Malabar Coast and the ancient Jewish community there. Its rites and ceremonies are both Hindu and Jewish as well as Levantine Christian in origin.
[edit] SpainSee also: Holy Week in Spain
In Elx, Spain, the location of the biggest palm grove in Europe, there is a tradition of tying and covering palm leaves to whiten them away from sunlight and then drying and braiding them in elaborate shapes.
A Spanish rhyming proverb states: Domingo de Ramos, quien no estrena algo, se le caen las manos ("On Palm Sunday, the hands drop off of those who fail to wear something new").
[edit] MaltaAll the parishes of Malta and Gozo on Palm Sunday (in Maltese Ħadd il-Palm) bless the palm leaves and the olive leaves. Those parishes that have the statues of Good Friday bless the olive tree that they put on the statues of Jesus prays in the Olive Garden (Ġesù fl-Ort) and the Betrayal of Judas (il-Bewsa ta' Ġuda). Also many people take a small branch of olive to their home because they say that the blessed olive branch keeps away disease and the evil eye (l-għajn ħażina or is-seħta).
[edit] NetherlandsIn the Saxon regions of the Netherlands, crosses are decorated with candy and bread, made in the form of a rooster. In the diocese of Groningen-Leeuwarden a great procession with oil lamps is held the night before Palm Sunday in honour of the Sorrowful Mother of Warfhuizen.
[edit] PolandMany Polish towns and villages (the best known are Lipnica Murowana in Małopolska and Łyse in Podlasie) organize artificial palm competitions. The biggest of those reach above 30 meters in length; for example, the highest palm in 2008 had 33.39 meters.
[edit] RomaniaIn Romania Palm Sunday is known as Duminica Floriilor.
[edit] BulgariaIn Bulgaria Palm Sunday is known as Tsvetnitsa. People with flower-related names, (for example Tzviatko, Margarita, Lilia, Violeta, Yavor, Zdravko, Zjumbjul, Nevena, Temenuzhka, etc.) celebrate this day as their name day.
[edit] The PhilippinesSee also: Holy Week in the Philippines
In the Philippines, there are some places where a re-enactment of Jesus' triumphal entry occurs. The Catholic priest rides a horse and is surrounded by the congregation, bearing palms. Sometimes women spread large cloths or aprons along the procession route.
Palm branches, called palaspas, are taken home after being blessed in the Mass and are hung beside, on or above doorways and windows in front of their house. Although the real objective of placing the leaves in front of houses is to welcome Jesus Christ, some Filipinos say that the palm leaves turn away evil spirits.
[edit] FinlandIn Finland it is popular for children to dress up as Easter witches and go door to door in neighborhoods for coins and candy. It is an old Karelian custom called "Virpominen".
[edit] See alsoCrucifixion eclipse
Palm branch (symbol)
[edit] Notes^ a b c Matthew 19-28 by William David Davies, Dale C. Allison 2004 ISBN 0567083756 page 120
^ a b c John 12-21 by John MacArthur 2008 ISBN 9780802408242 pages 17-18
^ a b The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0664227546 pages 256-258
^ a b The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0781438683 page 381-395
^ a b The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1931018316 pages 133-134
^ The Bible knowledge background commentary: John's Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0781442281 pages 114-118
^ Matthew 21:1-11, Mark 11:1-11, Luke 19:28-44 John 12:12-19
^ Frood & Graves p.10
[edit] ReferencesFrood, J.D. & Graves, M.A.R. Seasons and Ceremonies: Tudor-Stuart England. Elizabethan Promotions, 1992
[edit] External linksAn Order of Service for Palm Sunday
Learn how to make a cross out of palms
Palm Sunday (Greek Orthodox Archdiocese of Australia)
Palm Sunday according to the Byzantine Rite Tradition
Pope celebrates Palm Sunday
"Palm Sunday". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
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Jump to: navigation, search
For the Kurt Vonnegut book, see Palm Sunday (book).
Jesus' Triumphal entry into Jerusalem on a donkey, early 1900's Bible card illustration. Traditionally, entering the city on a donkey symbolizes arrival in peace, rather than as a war waging king arriving on a horse.[1][2]Palm Sunday is a Christian moveable feast that always falls on the Sunday before Easter Sunday. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned by all four Canonical Gospels (Mark 11:1-11, Matthew 21:1-11, Luke 19:28-44, and John 12:12-19).
In many Christian churches, Palm Sunday is marked by the distribution of palm leaves (often tied into crosses) to the assembled worshipers. The difficulty of procuring palms for that day's ceremonies in unfavorable climates for palms led to the substitution of boughs of box, yew, willow or other native trees. The Sunday was often designated by the names of these trees, as Yew Sunday or by the general term Branch Sunday.
Dates for Palm Sunday, 2009–2020 Year Western Eastern
2009 April 5 April 12
2010 March 28
2011 April 17
2012 April 1 April 8
2013 March 24 April 28
2014 April 13
2015 March 29 April 5
2016 March 20 April 24
2017 April 9
2018 March 25 April 1
2019 April 14 April 21
2020 April 5 April 12
Contents [hide]
1 Biblical basis and symbolism
2 Observance in the liturgy
2.1 Western Christianity
2.2 Eastern Christianity
3 Customs
3.1 Lebanon, Jordan and Israel
3.2 Latvia
3.3 India
3.4 Spain
3.5 Malta
3.6 Netherlands
3.7 Poland
3.8 Romania
3.9 Bulgaria
3.10 The Philippines
3.11 Finland
4 See also
5 Notes
6 References
7 External links
[edit] Biblical basis and symbolismMain article: Triumphal entry into Jerusalem
In the accounts of the four canonical Gospels, Jesus' triumphal entry into Jerusalem takes place about a week before his Resurrection.[3][4][5][6][7]
Triumphal entry into Jerusalem, fresco in the Parish Church Zirl, Austria.According to the Gospels Jesus rode a donkey into Jerusalem, and the celebrating people there lay down their cloaks in front of him, and also lay down small branches of trees. The people sang part of Psalms 118: 25-26 - ... Blessed is He who comes in the name of the Lord. We bless you from the house of the Lord ....[3][5][4][2]
The symbolism of the donkey may refer to the Eastern tradition that it is an animal of peace, versus the horse, which is the animal of war.[1] Therefore, a king came riding upon a horse when he was bent on war and rode upon a donkey when he wanted to point out that he was coming in peace. Therefore Jesus' entry to Jerusalem symbolized his entry as the Prince of Peace, not as a war waging king.[1][2]
In many lands in the ancient Near East it was the custom to cover in some way the path of someone thought worthy of the highest honour. The Hebrew Bible (2Kings 9:13) reports that Jehu, son of Jehoshaphat, was treated this way. Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour. However, in the synoptics they are only reported as laying their garments and cut rushes on the street, whereas John more specifically mentions palm fronds. The palm branch was a symbol of triumph and victory in Jewish tradition, and is treated in other parts of the Bible as such (e.g., Leviticus 23:40 and Revelation 7:9). Because of this, the scene of the crowd greeting Jesus by waving palms and carpeting his path with them has become symbolic and important.
In the 16th and 17th century Palm Sunday was marked by the burning of a Jack-'o'-Lent figure. This was a straw effigy which would be stoned and abused. Its burning on Palm Sunday was often supposed to be a kind of revenge on Judas Iscariot who had betrayed Christ. It could also have represented the hated figure of Winter whose destruction prepares the way for Spring.[8]
[edit] Observance in the liturgy[edit] Western ChristianityOn Palm Sunday, in the Roman Catholic Church, as well as many Anglican and Lutheran churches, palm fronds (or in colder climates some kind of substitutes) are blessed with an aspergilium outside the church building (or in cold climates in the narthex when Easter falls early in the year). A procession also takes place. It may include the normal liturgical procession of clergy and acolytes, the parish choir, the children of the parish or indeed the entire congregation as in the churches of the East.
In many Protestant churches, children are given palms, and then walk in procession around the inside of the church while the adults remain seated.
The palms are saved in many churches to be burned the following year as the source of ashes used in Ash Wednesday services. The Roman Catholic Church considers the palms to be sacramentals. The vestments for the day are deep scarlet red, the color of blood, indicating the supreme redemptive sacrifice Christ was entering the city to fulfill: his Passion and Resurrection in Jerusalem.
In the Episcopal and many other Anglican churches and in Lutheran churches as well, the day is nowadays officially called The Sunday of the Passion: Palm Sunday; however, in practice it is usually termed "Palm Sunday" as in the 1928 American Book of Common Prayer and in earlier Lutheran liturgies and calendars, by way of avoiding undue confusing with the penultimate Sunday of Lent in the traditional calendar, which was "Passion Sunday".
In the Church of Pakistan (a member of the Anglican Communion), on Palm Sunday the faithful carry palm branches into the church, as they sing Psalm 24.
[edit] Eastern Christianity
The congregation in an Oriental Orthodox church in India collects palm fronds for the Palm Sunday procession (the men of the congregation on the left of the sanctuary in the photo; the women of the congregation are collecting their fronds on the right of the sanctuary, outside the photo.In the Orthodox Church Palm Sunday is often called the "Entry of the Lord into Jerusalem", it is one of the Twelve Great Feasts of the liturgical year, and is the beginning of Holy Week. The day before is known as Lazarus Saturday, and commemorates the resurrection of Lazarus from the dead. Unlike the West, Palm Sunday is not considered to be a part of Lent, the Eastern Orthodox Great Fast ends on the Friday before. Lazarus Saturday, Palm Sunday and Holy Week are considered to be a separate fasting period. On Lazarus Saturday, believers often prepare palm fronds by knotting them into crosses in preparation for the procession on Sunday. The hangings and vestments in the church are changed to a festive color—in the Slavic tradition this is often green.
The Troparion of the Feast indicates that the resurrection of Lazarus is a prefiguration of Jesus' own Resurrection:
O Christ our God
When Thou didst raise Lazarus from the dead before Thy Passion,
Thou didst confirm the resurrection of the universe.
Wherefore, we like children,
carry the banner of triumph and victory,
and we cry to Thee, O Conqueror of Death,
Hosanna in the highest!
Blessed is He that cometh
in the Name of the Lord.
Palm Sunday Procession, Moscow, with Tsar Alexei Michaelovich (painting by Vyacheslav Gregorievich Schwarz, 1865).In the Russian Orthodox Church, Ukrainian Orthodox Church, Ukrainian Catholic Church, and Ruthenian Catholic Church, the custom developed of using pussy willow instead of palm fronds because the latter are not readily available that far north. There is no canonical requirement as to what kind of branches must be used, so some Orthodox believers use olive branches. Whatever the kind, these branches are blessed and distributed together with candles either during the All-Night Vigil on the Eve of the Feast (Saturday night), or before the Divine Liturgy on Sunday morning. The Great Entrance of the Divine Liturgy commemorates the "Entry of the Lord into Jerusalem", and so the meaningfulness of this moment is punctuated on Palm Sunday as everyone stands holding their branches and lit candles. The faithful take these branches and candles home with them after the service, and keep them in their icon corner as an evloghia (blesing).
In Russia donkey walk processions took place in different cities, but most important in Novgorod and, since 1558 until 1693, in Moscow. It was prominently featured in testimonies by foreign witnesses and mentioned in contemporary Western maps of the city. The Patriarch of Moscow, representing Christ, rode on a "donkey" (actually a horse draped in white cloth); the Tsar of Russia humbly led the procession on foot. Originally Moscow processions began inside the Kremlin and terminated at Trinity Church, now known as Saint Basil's Cathedral, but in 1658 Patriarch Nikon reversed the order of procession. Peter I, as a part of his nationalisation of the church, terminated the custom; it has been occasionally recreated in the 21st century.
In Oriental Orthodox churches palm fronds are distributed at the front of the church at the sanctuary steps, in India the sanctuary itself having been strewn with marigolds, and the congregation processes through and outside the church.
[edit] CustomsIt is customary in many churches for the worshippers to receive fresh palm leaves on Palm Sunday. In parts of the world where this has historically been impractical substitute traditions have arisen.
[edit] Lebanon, Jordan and IsraelIn Lebanon, Jordan and Israel, Palm Sunday - known as Shaa’nini in Arabic- is perhaps the best attended service in the Christian Calendar, among the Orthodox, Catholic(Latin rite and Eastern rite), and Anglican Churches, perhaps because it is a notably family occasion. On this day children will attend church with branches from olive and palm trees. Also there will be carefully woven crosses and other symbols made from palm fronds and roses. There will normally be a procession at the beginning of the service and at some point the priest will take an olive branch and splash holy water on the faithful.
[edit] LatviaIn Latvia, Palm Sunday is called "Pussy Willow Sunday", and pussy willows - symbolizing new life - are blessed and distributed to the faithful [1]. Children are often woken that morning with ritualistic swats of a willow branch. People also catch each other and spank each other with the branches [2].
[edit] India
Flowers (in this instance marigolds) strewn about the sanctuary in an Oriental Orthodox church in Mumbai, India on Palm Sunday.In the South Indian state of Kerala, (and in Indian Orthodox, Syro-Malankara Catholic Church, and Syrian Orthodox Church (Jacobite) congregations elsewhere in India and throughout the West) flowers are strewn about into the sanctuary on Palm Sunday during the reading of the Gospel at the words uttered by the crowd welcoming Jesus, "Hosanna! Blessed is he who is come and is to come in the name of the Lord God." These words are read to the congregation thrice. The congregation then repeats, "Hosanna!" and the flowers are scattered. This echoes pre-Christian Hindu celebrations in which flowers are strewn on festive occasions; however this also echoes the honour shown to Jesus upon his entry into Jerusalem. Indian Orthodoxy traces its roots to the arrival in India of St. Thomas the Apostle in AD 52 (according to tradition) and his evangelism among both the Brahmans of the Malabar Coast and the ancient Jewish community there. Its rites and ceremonies are both Hindu and Jewish as well as Levantine Christian in origin.
[edit] SpainSee also: Holy Week in Spain
In Elx, Spain, the location of the biggest palm grove in Europe, there is a tradition of tying and covering palm leaves to whiten them away from sunlight and then drying and braiding them in elaborate shapes.
A Spanish rhyming proverb states: Domingo de Ramos, quien no estrena algo, se le caen las manos ("On Palm Sunday, the hands drop off of those who fail to wear something new").
[edit] MaltaAll the parishes of Malta and Gozo on Palm Sunday (in Maltese Ħadd il-Palm) bless the palm leaves and the olive leaves. Those parishes that have the statues of Good Friday bless the olive tree that they put on the statues of Jesus prays in the Olive Garden (Ġesù fl-Ort) and the Betrayal of Judas (il-Bewsa ta' Ġuda). Also many people take a small branch of olive to their home because they say that the blessed olive branch keeps away disease and the evil eye (l-għajn ħażina or is-seħta).
[edit] NetherlandsIn the Saxon regions of the Netherlands, crosses are decorated with candy and bread, made in the form of a rooster. In the diocese of Groningen-Leeuwarden a great procession with oil lamps is held the night before Palm Sunday in honour of the Sorrowful Mother of Warfhuizen.
[edit] PolandMany Polish towns and villages (the best known are Lipnica Murowana in Małopolska and Łyse in Podlasie) organize artificial palm competitions. The biggest of those reach above 30 meters in length; for example, the highest palm in 2008 had 33.39 meters.
[edit] RomaniaIn Romania Palm Sunday is known as Duminica Floriilor.
[edit] BulgariaIn Bulgaria Palm Sunday is known as Tsvetnitsa. People with flower-related names, (for example Tzviatko, Margarita, Lilia, Violeta, Yavor, Zdravko, Zjumbjul, Nevena, Temenuzhka, etc.) celebrate this day as their name day.
[edit] The PhilippinesSee also: Holy Week in the Philippines
In the Philippines, there are some places where a re-enactment of Jesus' triumphal entry occurs. The Catholic priest rides a horse and is surrounded by the congregation, bearing palms. Sometimes women spread large cloths or aprons along the procession route.
Palm branches, called palaspas, are taken home after being blessed in the Mass and are hung beside, on or above doorways and windows in front of their house. Although the real objective of placing the leaves in front of houses is to welcome Jesus Christ, some Filipinos say that the palm leaves turn away evil spirits.
[edit] FinlandIn Finland it is popular for children to dress up as Easter witches and go door to door in neighborhoods for coins and candy. It is an old Karelian custom called "Virpominen".
[edit] See alsoCrucifixion eclipse
Palm branch (symbol)
[edit] Notes^ a b c Matthew 19-28 by William David Davies, Dale C. Allison 2004 ISBN 0567083756 page 120
^ a b c John 12-21 by John MacArthur 2008 ISBN 9780802408242 pages 17-18
^ a b The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0664227546 pages 256-258
^ a b The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0781438683 page 381-395
^ a b The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1931018316 pages 133-134
^ The Bible knowledge background commentary: John's Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0781442281 pages 114-118
^ Matthew 21:1-11, Mark 11:1-11, Luke 19:28-44 John 12:12-19
^ Frood & Graves p.10
[edit] ReferencesFrood, J.D. & Graves, M.A.R. Seasons and Ceremonies: Tudor-Stuart England. Elizabethan Promotions, 1992
[edit] External linksAn Order of Service for Palm Sunday
Learn how to make a cross out of palms
Palm Sunday (Greek Orthodox Archdiocese of Australia)
Palm Sunday according to the Byzantine Rite Tradition
Pope celebrates Palm Sunday
"Palm Sunday". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
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Retrieved from "http://en.wikipedia.org/wiki/Palm_Sunday"
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Saturday, April 16, 2011
Psalms 146. The Holy Bible: King James Version.
Psalms 146. The Holy Bible: King James Version.
The Psalms
146
Praise for the LORD's Righteous Acts
1 Praise ye the LORD.
Praise the LORD, O my soul.
2 While I live will I praise the LORD:
I will sing praises unto my God while I have any being.
3 Put not your trust in princes,
nor in the son of man,
in whom there is no help.
4 His breath goeth forth,
he returneth to his earth;
in that very day his thoughts perish.
5 Happy is he that hath the God of Jacob for his help,
whose hope is in the LORD his God:
6 which made heaven, and earth,
the sea, and all that therein is:
which keepeth truth for ever:
7 which executeth judgment for the oppressed:
which giveth food to the hungry.
The LORD looseth the prisoners:
8 the LORD openeth the eyes of the blind:
the LORD raiseth them that are bowed down:
the LORD loveth the righteous:
9 the LORD preserveth the strangers;
he relieveth the fatherless and widow:
but the way of the wicked he turneth upside down.
10 The LORD shall reign for ever,
even thy God, O Zion, unto all generations.
Praise ye the LORD.
The Psalms
146
Praise for the LORD's Righteous Acts
1 Praise ye the LORD.
Praise the LORD, O my soul.
2 While I live will I praise the LORD:
I will sing praises unto my God while I have any being.
3 Put not your trust in princes,
nor in the son of man,
in whom there is no help.
4 His breath goeth forth,
he returneth to his earth;
in that very day his thoughts perish.
5 Happy is he that hath the God of Jacob for his help,
whose hope is in the LORD his God:
6 which made heaven, and earth,
the sea, and all that therein is:
which keepeth truth for ever:
7 which executeth judgment for the oppressed:
which giveth food to the hungry.
The LORD looseth the prisoners:
8 the LORD openeth the eyes of the blind:
the LORD raiseth them that are bowed down:
the LORD loveth the righteous:
9 the LORD preserveth the strangers;
he relieveth the fatherless and widow:
but the way of the wicked he turneth upside down.
10 The LORD shall reign for ever,
even thy God, O Zion, unto all generations.
Praise ye the LORD.
Friday, April 15, 2011
Thursday, April 14, 2011
Psalm 103 - Passage Lookup - King James Version - BibleGateway.com
Psalm 103 - Passage Lookup - King James Version - BibleGateway.com
Psalm 103
1Bless the LORD, O my soul: and all that is within me, bless his holy name.
2Bless the LORD, O my soul, and forget not all his benefits:
3Who forgiveth all thine iniquities; who healeth all thy diseases;
4Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
5Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.
6The LORD executeth righteousness and judgment for all that are oppressed.
7He made known his ways unto Moses, his acts unto the children of Israel.
8The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
9He will not always chide: neither will he keep his anger for ever.
10He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12As far as the east is from the west, so far hath he removed our transgressions from us.
13Like as a father pitieth his children, so the LORD pitieth them that fear him.
14For he knoweth our frame; he remembereth that we are dust.
15As for man, his days are as grass: as a flower of the field, so he flourisheth.
16For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
17But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;
18To such as keep his covenant, and to those that remember his commandments to do them.
19The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
20Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
21Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
22Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
Psalm 103
1Bless the LORD, O my soul: and all that is within me, bless his holy name.
2Bless the LORD, O my soul, and forget not all his benefits:
3Who forgiveth all thine iniquities; who healeth all thy diseases;
4Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
5Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.
6The LORD executeth righteousness and judgment for all that are oppressed.
7He made known his ways unto Moses, his acts unto the children of Israel.
8The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
9He will not always chide: neither will he keep his anger for ever.
10He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12As far as the east is from the west, so far hath he removed our transgressions from us.
13Like as a father pitieth his children, so the LORD pitieth them that fear him.
14For he knoweth our frame; he remembereth that we are dust.
15As for man, his days are as grass: as a flower of the field, so he flourisheth.
16For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
17But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;
18To such as keep his covenant, and to those that remember his commandments to do them.
19The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
20Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
21Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
22Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
John 5 - Matthew Henry’s Commentary - Bible Commentary
John 5 - Matthew Henry’s Commentary - Bible Commentary
John 5:24-29
[24] Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
[25] Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
[26] For as the Father hath life in himself; so hath he given to the Son to have life in himself;
[27] And hath given him authority to execute judgment also, because he is the Son of man.
[28] Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
[29] And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Close This Window
Our Lord declared his authority and character, as the Messiah. The time was come when the dead should hear his voice, as the Son of God, and live. Our Lord first refers to his raising those who were dead in sin, to newness of life, by the power of the Spirit, and then to his raising the dead in their graves. The office of Judge of all men, can only be exercised by one who has all knowledge, and almighty power. May we believe His testimony; thus our faith and hope will be in God, and we shall not come into condemnation. And may His voice reach the hearts of those dead in sin; that they may do works meet for repentance, and prepare for the solemn day.
John 5:24-29
[24] Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
[25] Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
[26] For as the Father hath life in himself; so hath he given to the Son to have life in himself;
[27] And hath given him authority to execute judgment also, because he is the Son of man.
[28] Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
[29] And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Close This Window
Our Lord declared his authority and character, as the Messiah. The time was come when the dead should hear his voice, as the Son of God, and live. Our Lord first refers to his raising those who were dead in sin, to newness of life, by the power of the Spirit, and then to his raising the dead in their graves. The office of Judge of all men, can only be exercised by one who has all knowledge, and almighty power. May we believe His testimony; thus our faith and hope will be in God, and we shall not come into condemnation. And may His voice reach the hearts of those dead in sin; that they may do works meet for repentance, and prepare for the solemn day.
Wednesday, April 13, 2011
Bible Study
Acts 4:1-22
1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed ; and the number of the men was about five thousand. 5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked , By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole ; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified , whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders , which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved . 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled ; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it . 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying , What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye . 20 For we cannot but speak the things which we have seen and heard . 21 So when they had further threatened them , they let them go , finding nothing how they might punish them, because of the people: for all men glorified God for that which was done . 22 For the man was above forty years old, on whom this miracle of healing was shewed .
Deuteronomy 19:1-21
1 When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; 2 Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it. 3 Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit , into three parts , that every slayer may flee thither. 4 And this is the case of the slayer , which shall flee thither, that he may live : Whoso killeth his neighbour ignorantly , whom he hated not in time past; 5 As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die ; he shall flee unto one of those cities, and live : 6 Lest the avenger of the blood pursue the slayer , while his heart is hot , and overtake him, because the way is long , and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. 7 Wherefore I command thee, saying , Thou shalt separate three cities for thee. 8 And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; 9 If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: 10 That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee. 11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die , and fleeth into one of these cities: 12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die . 13 Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. 14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it. 15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth : at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established . 16 If a false witness rise up against any man to testify against him that which is wrong; 17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges , which shall be in those days; 18 And the judges shall make diligent inquisition : and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20 And those which remain shall hear , and fear , and shall henceforth commit no more any such evil among you. 21 And thine eye shall not pity ; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 20:1-20
1 When thou goest out to battle against thine enemies , and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3 And shall say unto them, Hear , O Israel, ye approach this day unto battle against your enemies : let not your hearts faint , fear not, and do not tremble , neither be ye terrified because of them; 4 For the LORD your God is he that goeth with you, to fight for you against your enemies , to save you. 5 And the officers shall speak unto the people, saying , What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say , What man is there that is fearful and fainthearted ? let him go and return unto his house, lest his brethren's heart faint as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. 10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies , which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege : 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down ; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued .
Job 13:1-28
1 Lo, mine eye hath seen all this, mine ear hath heard and understood it. 2 What ye know, the same do I know also: I am not inferior unto you. 3 Surely I would speak to the Almighty, and I desire to reason with God. 4 But ye are forgers of lies, ye are all physicians of no value. 5 O that ye would altogether hold your peace ! and it should be your wisdom. 6 Hear now my reasoning, and hearken to the pleadings of my lips. 7 Will ye speak wickedly for God? and talk deceitfully for him? 8 Will ye accept his person? will ye contend for God? 9 Is it good that he should search you out ? or as one man mocketh another, do ye so mock him? 10 He will surely reprove you, if ye do secretly accept persons. 11 Shall not his excellency make you afraid ? and his dread fall upon you? 12 Your remembrances are like unto ashes, your bodies to bodies of clay. 13 Hold your peace , let me alone, that I may speak , and let come on me what will. 14 Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16 He also shall be my salvation: for an hypocrite shall not come before him. 17 Hear diligently my speech, and my declaration with your ears. 18 Behold now, I have ordered my cause; I know that I shall be justified . 19 Who is he that will plead with me? for now, if I hold my tongue , I shall give up the ghost . 20 Only do not two things unto me: then will I not hide myself from thee. 21 Withdraw thine hand far from me: and let not thy dread make me afraid . 22 Then call thou, and I will answer : or let me speak , and answer thou me. 23 How many are mine iniquities and sins? make me to know my transgression and my sin. 24 Wherefore hidest thou thy face, and holdest me for thine enemy ? 25 Wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble? 26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth. 27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28 And he, as a rotten thing, consumeth , as a garment that is moth eaten .
The King James Version i
1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed ; and the number of the men was about five thousand. 5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked , By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole ; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified , whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders , which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved . 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled ; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it . 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying , What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye . 20 For we cannot but speak the things which we have seen and heard . 21 So when they had further threatened them , they let them go , finding nothing how they might punish them, because of the people: for all men glorified God for that which was done . 22 For the man was above forty years old, on whom this miracle of healing was shewed .
Deuteronomy 19:1-21
1 When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; 2 Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it. 3 Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit , into three parts , that every slayer may flee thither. 4 And this is the case of the slayer , which shall flee thither, that he may live : Whoso killeth his neighbour ignorantly , whom he hated not in time past; 5 As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die ; he shall flee unto one of those cities, and live : 6 Lest the avenger of the blood pursue the slayer , while his heart is hot , and overtake him, because the way is long , and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. 7 Wherefore I command thee, saying , Thou shalt separate three cities for thee. 8 And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; 9 If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: 10 That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee. 11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die , and fleeth into one of these cities: 12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die . 13 Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. 14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it. 15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth : at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established . 16 If a false witness rise up against any man to testify against him that which is wrong; 17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges , which shall be in those days; 18 And the judges shall make diligent inquisition : and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20 And those which remain shall hear , and fear , and shall henceforth commit no more any such evil among you. 21 And thine eye shall not pity ; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Deuteronomy 20:1-20
1 When thou goest out to battle against thine enemies , and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3 And shall say unto them, Hear , O Israel, ye approach this day unto battle against your enemies : let not your hearts faint , fear not, and do not tremble , neither be ye terrified because of them; 4 For the LORD your God is he that goeth with you, to fight for you against your enemies , to save you. 5 And the officers shall speak unto the people, saying , What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say , What man is there that is fearful and fainthearted ? let him go and return unto his house, lest his brethren's heart faint as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. 10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies , which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege : 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down ; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued .
Job 13:1-28
1 Lo, mine eye hath seen all this, mine ear hath heard and understood it. 2 What ye know, the same do I know also: I am not inferior unto you. 3 Surely I would speak to the Almighty, and I desire to reason with God. 4 But ye are forgers of lies, ye are all physicians of no value. 5 O that ye would altogether hold your peace ! and it should be your wisdom. 6 Hear now my reasoning, and hearken to the pleadings of my lips. 7 Will ye speak wickedly for God? and talk deceitfully for him? 8 Will ye accept his person? will ye contend for God? 9 Is it good that he should search you out ? or as one man mocketh another, do ye so mock him? 10 He will surely reprove you, if ye do secretly accept persons. 11 Shall not his excellency make you afraid ? and his dread fall upon you? 12 Your remembrances are like unto ashes, your bodies to bodies of clay. 13 Hold your peace , let me alone, that I may speak , and let come on me what will. 14 Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16 He also shall be my salvation: for an hypocrite shall not come before him. 17 Hear diligently my speech, and my declaration with your ears. 18 Behold now, I have ordered my cause; I know that I shall be justified . 19 Who is he that will plead with me? for now, if I hold my tongue , I shall give up the ghost . 20 Only do not two things unto me: then will I not hide myself from thee. 21 Withdraw thine hand far from me: and let not thy dread make me afraid . 22 Then call thou, and I will answer : or let me speak , and answer thou me. 23 How many are mine iniquities and sins? make me to know my transgression and my sin. 24 Wherefore hidest thou thy face, and holdest me for thine enemy ? 25 Wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble? 26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth. 27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28 And he, as a rotten thing, consumeth , as a garment that is moth eaten .
The King James Version i
Colossians 1:19 For God was pleased to have all his fullness - Online Bible Study Tools
Colossians 1:19 For God was pleased to have all his fullness - Online Bible Study Tools
The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope. (1-8) Prays for their fruitfulness in spiritual knowledge. (9-14) Gives a glorious view of Christ. (15-23) And sets out his own character, as the apostle of the Gentiles. (24-29)
Verses 1-8 All true Christians are brethren one to another. Faithfulness runs through every character and relation of the Christian life. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter for prayer and thanksgiving. The more we fix our hopes on the reward in the other world, the more free shall we be in doing good with our earthly treasure. It was treasured up for them, no enemy could deprive them of it. The gospel is the word of truth, and we may safely venture our souls upon it. And all who hear the word of the gospel, ought to bring forth the fruit of the gospel, obey it, and have their principles and lives formed according to it. Worldly love arises, either from views of interest or from likeness in manners; carnal love, from the appetite for pleasure. To these, something corrupt, selfish, and base always cleaves. But Christian love arises from the Holy Spirit, and is full of holiness.
Verses 9-14 The apostle was constant in prayer, that the believers might be filled with the knowledge of God's will, in all wisdom. Good words will not do without good works. He who undertakes to give strength to his people, is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are not straitened, or confined in the promises, and should not be so in our hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of this strength was for sufferings. There is work to be done, even when we are suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, those were made willing subjects of Christ, who were slaves of Satan. All who are designed for heaven hereafter, are prepared for heaven now. Those who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption, as the purchase of his atoning blood, whereby forgiveness of sins, and all other spiritual blessings were bestowed. Surely then we shall deem it a favour to be delivered from Satan's kingdom and brought into that of Christ, knowing that all trials will soon end, and that every believer will be found among those who come out of great tribulation.
Verses 15-23 Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.
Verses 24-29 Both the sufferings of the Head and of the members are called the sufferings of Christ, and make up, as it were, one body of sufferings. But He suffered for the redemption of the church; we suffer on other accounts; for we do but slightly taste that cup of afflictions of which Christ first drank deeply. A Christian may be said to fill up that which remains of the sufferings of Christ, when he takes up his cross, and after the pattern of Christ, bears patiently the afflictions God allots to him. Let us be thankful that God has made known to us mysteries hidden from ages and generations, and has showed the riches of his glory among us. As Christ is preached among us, let us seriously inquire, whether he dwells and reigns in us; for this alone can warrant our assured hope of his glory. We must be faithful to death, through all trials, that we may receive the crown of life, and obtain the end of our faith, the salvation of our souls
The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope. (1-8) Prays for their fruitfulness in spiritual knowledge. (9-14) Gives a glorious view of Christ. (15-23) And sets out his own character, as the apostle of the Gentiles. (24-29)
Verses 1-8 All true Christians are brethren one to another. Faithfulness runs through every character and relation of the Christian life. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter for prayer and thanksgiving. The more we fix our hopes on the reward in the other world, the more free shall we be in doing good with our earthly treasure. It was treasured up for them, no enemy could deprive them of it. The gospel is the word of truth, and we may safely venture our souls upon it. And all who hear the word of the gospel, ought to bring forth the fruit of the gospel, obey it, and have their principles and lives formed according to it. Worldly love arises, either from views of interest or from likeness in manners; carnal love, from the appetite for pleasure. To these, something corrupt, selfish, and base always cleaves. But Christian love arises from the Holy Spirit, and is full of holiness.
Verses 9-14 The apostle was constant in prayer, that the believers might be filled with the knowledge of God's will, in all wisdom. Good words will not do without good works. He who undertakes to give strength to his people, is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are not straitened, or confined in the promises, and should not be so in our hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of this strength was for sufferings. There is work to be done, even when we are suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, those were made willing subjects of Christ, who were slaves of Satan. All who are designed for heaven hereafter, are prepared for heaven now. Those who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption, as the purchase of his atoning blood, whereby forgiveness of sins, and all other spiritual blessings were bestowed. Surely then we shall deem it a favour to be delivered from Satan's kingdom and brought into that of Christ, knowing that all trials will soon end, and that every believer will be found among those who come out of great tribulation.
Verses 15-23 Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.
Verses 24-29 Both the sufferings of the Head and of the members are called the sufferings of Christ, and make up, as it were, one body of sufferings. But He suffered for the redemption of the church; we suffer on other accounts; for we do but slightly taste that cup of afflictions of which Christ first drank deeply. A Christian may be said to fill up that which remains of the sufferings of Christ, when he takes up his cross, and after the pattern of Christ, bears patiently the afflictions God allots to him. Let us be thankful that God has made known to us mysteries hidden from ages and generations, and has showed the riches of his glory among us. As Christ is preached among us, let us seriously inquire, whether he dwells and reigns in us; for this alone can warrant our assured hope of his glory. We must be faithful to death, through all trials, that we may receive the crown of life, and obtain the end of our faith, the salvation of our souls
Tuesday, April 12, 2011
Monday, April 11, 2011
Sunday, April 10, 2011
The Glory of God
Ezekiel 47:1 (The Message) - Biblia.com
Trees on Both Sides of the River
1–2 47 Now he brought me back to the entrance to the Temple. I saw water pouring out from under the Temple porch to the east (the Temple faced east). The water poured from the south side of the Temple, south of the altar. He then took me out through the north gate and led me around the outside to the gate complex on the east. The water was gushing from under the south front of the Temple.
3–5 He walked to the east with a measuring tape and measured off fifteen hundred feet, leading me through water that was ankle-deep. He measured off another
Trees on Both Sides of the River
1–2 47 Now he brought me back to the entrance to the Temple. I saw water pouring out from under the Temple porch to the east (the Temple faced east). The water poured from the south side of the Temple, south of the altar. He then took me out through the north gate and led me around the outside to the gate complex on the east. The water was gushing from under the south front of the Temple.
3–5 He walked to the east with a measuring tape and measured off fifteen hundred feet, leading me through water that was ankle-deep. He measured off another
Saturday, April 9, 2011
Revelation 20:11 (ESV) - Biblia.com
Revelation 20:11 (ESV) - Biblia.com
Revelation 20:11
Judgment Before the Great White Throne
11 Then I saw a great white throne and him who was seated on it. From his presence oearth and sky fled away, and pno place was found for them
Revelation 20:11
Judgment Before the Great White Throne
11 Then I saw a great white throne and him who was seated on it. From his presence oearth and sky fled away, and pno place was found for them
Friday, April 8, 2011
The Radiance of Christ
27. The Radiance of Christ
Gleanings in the Godhead
Part 2: Excellencies Which Pertain to God the Son as Christ
27. The Radiance of Christ
The law had "a shadow of good things to come" (Heb. 10:1). A beautiful illustration of this is in the closing verses of Exodus 34, where Moses descends from the mount with a radiant face. The key to the passage is found in noting the exact position it occupies in this book of redemption. It comes after the legal covenant which Jehovah made with Israel; it comes before the actual setting up of the tabernacle and the Shekinah glory filling it. This passage is interpreted in 2 Corinthians 3. Exodus 34 supplies both a comparison and a contrast with the new dispensation of the Spirit, of grace, of life more abundant. But before that dispensation was inaugurated God saw fit for man to be tested under Law, to demonstrate what he is as a fallen and sinful creature.
Man’s trial under the Mosaic economy demonstrated two things: first, that he is "ungodly"; second, that he is "without strength" (Rom. 5:6). But these are negative things. Romans 8:7 mentions a third feature of man’s terrible state, namely, that he is "enmity against God." This was manifest when God’s Son tabernacled for thirty-three years on this earth. "He came unto his own, and his own received Him not" (John 1:11). Not only so, but also He was "despised and rejected of men." Nay, more, they hated Him "without a cause" (John 15:25). Nor could their hatred be appeased until they had condemned Him to a malefactor’s death and nailed Him to the cross. Remember it was not only the Jews who put to death the Lord of glory, but also the Gentiles. Therefore the Lord said, when looking forward to His death, "Now is the judgment of this world" (John 12:31), not of Israel only. There the probation or testing of man ended.
Man is not now under probation; he is under condemnation: "As it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one" (Rom. 3:10-12). Man is not on trial; he is a culprit under sentence. No pleading will avail; no excuses will be accepted. The present issue between God and the sinner is, will man bow to God’s righteous verdict?
This is where the Gospel meets us. It comes to us as to those who are already lost, to those who are "ungodly," "without strength," "enmity against God." It announces to us the amazing grace of God, the only hope for poor sinners. But grace will not be welcomed until the sinner bows to the sentence of God against him. That is why both repentance and faith are demanded from the sinner. These two must not be separated. Paul preached "repentance toward God. and faith toward our Lord Jesus Christ" (Acts 20:21). Repentance is the sinner’s acknowledgement of that sentence of condemnation under which he lives. Faith is acceptance of the grace and mercy extended to him through Christ. Repentance is not turning over a new leaf and vowing to mend our ways. Rather it is setting to my seal that God is true when He tells me I am "without strength," that in myself my case is hopeless, that I am no more able to "do better next time" than I am to create a world. Not until this is really believed (not as the result of experience, but on the authority of God’s Word) shall we really turn to Christ and welcome Him—not as a Helper, but as a Savior.
As it was dispensationally, so it is experimentally. There must be "a ministration of death" (2 Cor. 3:7) before there is a "ministration of spirit" or life (2 Cor. 3:8): there must be "the ministration of condemnation" before "the ministration of righteousness" (2 Cor. 3:9). A "ministration of condemnation and death" falls strangely on our ears, does it not? A "ministration of grace" we can understand: but a "ministration of condemnation" is not so easy to grasp. But this latter was man’s first need. He must be shown what he is in himself—a hopeless wreck, utterly incapable of meeting the righteous requirements of a holy God—before he is ready to be a debtor to mercy alone. We repeat: as it was dispensationally, so it is experimentally. It was to his own experience that the apostle Paul referred when he said, "For I was alive without the law once: but when the commandment came, sin revived, and I died" (Rom. 7:9). In his unregenerate days he was, in his own estimation, "alive," yet it was "without the law," apart from meeting its demands. "But when the commandment came," when the Holy Spirit wrought within him, when the Word of God came in power to his heart, then "sin revived." He was made aware of his awful condition, and then he "died" to his self-righteous complacency. He saw that, in himself, his case was hopeless. Yes, the appearing of the glorified Mediator comes not before, but after, the legal covenant.
"And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments" (Ex. 34:28). Our passage abounds in comparisons and contrasts. The "forty days" here at once recalls the "forty days" in Matthew 4. Here it was Moses; there it was Christ. Here it was Moses on the mount; there it was Christ in the wilderness. Here it was Moses favored with a glorious revelation from God; there it was Christ being tempted of the devil. Here it was Moses receiving the Law at the mouth of Jehovah; there it was Christ being assailed by the devil to repudiate that Law. We scarcely know which is the greater wonder of the two: that a sinful man was raised to such a height of honor as to spend a season in the presence of the great Jehovah, or that the Lord of glory. Should stoop so low as to be for six weeks with the foul fiend.
"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shown while he talked with him" (Ex. 34:29). Blessed it is to compare and contrast this second descent of Moses from the mount with what is before us in chapter 32. There the face of Moses is diffused with anger (v. 19); here he comes down with countenance radiant. There he beheld a people engaged in idolatry; here he returns to a people abashed. There we behold him dashing the tables of stone to the ground (v. 19); here he deposits them in the ark (Deut. 10:5).
This event also reminds us of a New Testament episode, very similar, yet dissimilar. It was on the mount that the face of Moses was made radiant, and it was on the mount that our Lord was transfigured. But the glory of Moses was only a reflected one, whereas that of Christ was inherent. The shining of Moses’ face was the consequence of his being brought into the immediate presence of the glory of Jehovah; the transfiguration of Christ was the outshining of His own personal glory. The radiance of Moses was confined to his face, but of Christ we read, "His raiment was white as the light" (Matthew 17:2). Moses "knew not" that the skin of his face shone; Christ did, evident from His words, "Tell the vision to no man" (Matthew 17:9).
Verse 29 brings out what is the certain consequence of intimate communion with the Lord, and in a twofold way. First, no soul can enjoy real fellowship with God without being affected by it to a marked degree. Moses had been absorbed in the communications received and in contemplating His glory. His own person caught and retained some of the beams of that glory. So it is still (Ps. 34:5, R.V.), "They looked upon Him, and their faces were radiant." It is communion with the Lord that conforms us to His image. We shall not be more Christlike until we walk more frequently and more closely with Him. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18).
The second consequence of real communion with God is that we will be less occupied with ourselves. Though Moses’ face shone with "a light not seen on land or sea," he did not know it. This illustrates a vital difference between self-righteous Pharisaism and true godliness; the former produces complacency and pride, the latter leads to self-abnegation and humility. The Pharisee (there are many of his tribe still on earth) boasts of his attainments, advertises his imaginary spirituality, and thanks God he is not as other men. But the one who, by grace, enjoys much fellowship with the Lord learns of Him who was "meek and lowly in heart," and says, "Not unto us, O LORD, not unto us, but unto thy name give glory" (Ps. 115:1). Engaged with the beauty of the Lord, he is delivered from self-occupation, and is therefore unconscious of the very fruit of the Spirit being brought forth in him. But though he is not aware of his increasing conformity to Christ, others are.
"And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him" (Ex. 34:30). This shows us the third effect of communion with God. Though the individual himself is unconscious of the glory manifested through him, others recognize it. Thus it was when two of Christ’s apostles stood before the Jewish Sanhedrin: "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus" (Acts 4:13, italics added). We cannot keep company very long with the Holy One without His imprint being left upon us. The man who is thoroughly devoted to the Lord does not need to wear some badge in his coat lapel, nor to proclaim that he is "living a life of victory." It is still true that actions speak louder than words.
"And when Aaron and all the children of Israel saw Moses, behold, the skin of His face shone; and they were afraid to come nigh him." The typical meaning of this is given in 2 Corinthians 3:7, "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance." Concerning this, Ed Dennett has said:
Why, then, were they afraid to come near him? Because the very glory that shone upon his face searched their hearts and consciences—being what they were, sinners, and unable of themselves to meet even the smallest requirements of the covenant which had now been inaugurated. It was of necessity a ‘ministration’ of condemnation and death, for it required a righteousness from them which they could not render, and inasmuch as they must fail in the rendering it, would pronounce their condemnation, and bring them under the penalty of transgression, which was death. The glory which they thus beheld upon the face of Moses was the expression to them of the holiness of God—that holiness which sought from them conformity to its own standards, and which would vindicate the breaches of that covenant which had now been established. They were therefore afraid because they knew in their inmost souls that they could not stand before Him from whose presence Moses had come.
Typically the covenant Jehovah made with Moses and Israel at Sinai, and the tables of stone on which the ten commandments were engraved, foreshadowed a new covenant.
For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God (Ezek. 36:24-28).
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah . . . After those days, saith the LORD, I will put my law in their inward parts, and write in their hearts . . . And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the Lord (Jer. 31:31-34).
Spiritually, this is made good for Christians even now. Under the gracious operations of the Spirit of God our hearts have been made plastic and receptive. Paul refers to this at the beginning of 2 Corinthians 3.
The saints at Corinth had been manifested to be Christ’s epistle ministered by us, written not with ink, but with the Spirit of the living God, not on stone tables, but on fleshy tables of the heart. Their hearts being made impressionable by Divine working, Christ could write upon them, using Paul as a pen, and making every mark in the power of the Spirit of God. But what is written is the knowledge of God as revealed through the Mediator in the grace of the new covenant, so that it might be true in the hearts of the saints—"They shall all know Me." Then Paul goes on to speak of himself as made competent by God to be a new covenant ministry, "not of the letter, but of the spirit." (C. A. Coates).
"And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses talked with them. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in Mount Sinai. And till Moses had done speaking with them, he put a vail on his face" (Ex. 34:31-33). Does not this explain their fear as they beheld the shine of Moses’ face? Note what was in his hands! He carried the two tables of stone on which were written the ten words of the Law, the "ministration of condemnation." The nearer the light of the glory came, while it was connected with the righteous claims of God upon them, the more cause they had to fear. That holy Law condemned them, for man in the flesh could not meet its claims. "However blessed it was typically, it was literally a ministry of death, for Moses was not a quickening spirit, nor could he give his spirit to the people, nor could the glory of his face bring them into conformity with himself as the mediator. Hence the veil had to be on his face" (C. A. Coates).
The dispensational interpretation of this is given in 2 Corinthians 3:13: "And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished." Here the apostle treats of Judaism as an economy. Owing to their spiritual blindness Israel was unable to discern the deep significance of the ministry of Moses, or the purpose of God behind it, that to which all the types and shadows pointed. The "end" of 2 Corinthians 3:13, is parallel with Romans 10:4, "For Christ is the end of the law for righteousness to every one that believeth."
The veil on Israel’s heart is self-sufficiency, which makes them still refuse to submit to God’s righteousness. But when Israel’s heart turns to the Lord the veil will be taken away. What a wonderful chapter <0234001>Exodus 34 will be to them then! For they will see that Christ is the spirit of it all. What they will see, we are privileged to see now. All this had an "end" on which we can, through infinite grace, fix our eyes. The "end" was the glory of the Lord as the Mediator of the new covenant. He has come out of death and gone up on high, and the glory of all that God is in grace is shining in His face (C. A. Coates).
"But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him" (v. 34-35). Moses unveiled in the presence of the Lord is a beautiful type of the believer of this dispensation. The Christian beholds the glory of God shining in the face of Jesus Christ (2 Cor. 4:6). Therefore, instead of being stricken with fear, he approaches with boldness. God’s Law cannot condemn him, for its every demand has been fully met and satisfied by his Substitute. Hence, instead of trembling before the glory of God, we "rejoice in hope of the glory of God" (Rom. 5:2).
There is no veil now either on His face or our hearts. He makes those who believe on Him to live in the knowledge of God, and in response to God, for He is the quickening Spirit. And He gives His Spirit to those who believe. We have the Spirit of the glorious Man in whose face the glory of God shines. Is it not wonderful? One has to ask, Do we really believe it? But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit (2 Cor. 3:18). If we had not His Spirit we should have no liberty to look on the glory of the Lord, or to see Him as the Spirit of these marvelous types. But we have liberty to look on it all, and there is transforming power in it. Saints under the new covenant ministry are transfigured.
This is the ‘surpassing glory’ which could not be seen or known until it shone in the face of Him of whom Moses in Exodus 34 is so distinctly a type. The whole typical system was temporary, but its ‘spirit’ abides, for Christ was the Spirit of it all. Now we have to do with the ministry of the new covenant subsists and abounds in glory (C. A. Coates).
The authority of Paul’s apostleship had been called into question by certain Judaizers. In the first verses of 2 Corinthians 3 he appeals to the Christians there as the proof of his God-commissioned ministry. He defines the character of his ministry (v. 6) to show its superiority over that of his enemies. He and his fellow gospelers were "ministers of the new testament" or covenant. He then draws a series of contrasts between the two covenants, Judaism and Christianity. What pertained to the old is called "the letter," and that relating to the new "the spirit." One was mainly concerned with what was external, the other was largely internal; the one slew, the other gave life, one of the leading differences between the Law and the Gospel.
In what follows, the apostle, while allowing the Law was glorious, shows that the Gospel is still more glorious. The old covenant was a "ministration of death," for the Law could only condemn. Therefore, though a glory was connected with it, yet it was such that man in the flesh could not behold (v. 7). Then how much more excellent would be, must be, the glory of the new covenant, seeing it was "a ministration of the spirit" (v. 8). Compare verse 3 for proof of this. If there were a glory connected with what "concluded all under sin" (Gal. 3:22), much more glorious that ministration must be which announced a righteousness "unto all and upon all them that believe" (Rom. 3:22). It is more glorious to pardon than to condemn; to give life than to destroy (v. 9). The glory of the former covenant therefore pales into nothingness before the latter (v. 10), further seen from the fact Judaism is "done away," whereas Christianity "remaineth" (v. 11). Compare Hebrews 8:7-8.
The apostle draws still another contrast (v. 12) between the two economies, namely the plainness or perspicuity over against the obscurity and ambiguity of their respective ministries (vv. 12-15). The apostle used "great plainness of speech," while the teaching of the ceremonial law was by shadows and symbols. Moreover, the minds of the Israelites were blinded, so that there was a veil over their eyes. Therefore, when the writings of Moses were read they were incapable of looking beyond the type to the Antitype. This veil remains upon them to this day, and will continue until they turn to the Lord (vv. 15-16). Literally the covenant of Sinai was a ministration of condemnation and death, and the glory of it had to be veiled. But it had an "end" (v. 13) which Israel could not see. They will see that end in a coming day. But in the meantime we are permitted to read the old covenant without a veil, and to see that Christ is the "spirit" of it all.
The language of verse 17 is somewhat obscure: "Now the Lord is that Spirit," which does not mean that Christ is the Holy Spirit. The "spirit" here is the same as in verse 6, "not of the letter, but of the spirit" (cf. Romans 7:6). The Mosaic system is called "the letter" because it was purely objective and possessed no inward principle or power. But the Gospel deals with the heart, and supplies the spiritual power (Rom. 1:16). Moreover, Christ is the spirit, the life, the heart and center of all the ritual and ceremonialism of Judaism. He is the key to the Old Testament, for "in the volume of the book" it is written of Him. So also Christ is the spirit and life of Christianity. He is "a quickening spirit" (1 Cor. 15:45). And "where the Spirit of the Lord is, there is liberty." Apart from Christ, the sinner, be he Jew or Gentile, is in bondage; he is the slave of sin and the captive of the devil. But where the Son makes free, He frees indeed (John 8:32).
Finally, the apostle contrasts the two glories, the glory connected with the old covenant—the shining on Moses’ face at the giving of the Law with the glory of the new covenant, in the person of Christ. "But we all, with open [unveiled] face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Note here, first, "we all." Moses alone beheld the glory of the Lord in the mount; every Christian now beholds it. Second, "with open face," with freedom and with confidence; whereas Israel was afraid to gaze on the radiant and majestical face of Moses. Third, we are "changed into the same image." The law had no power to convert or purify; but the ministry of the Gospel, under the operation of the Spirit, has a transforming power. Those who are saved by it and who are occupied with Christ as set forth in the Word (the "mirror"), are, little by little, conformed to His image. Ultimately, when we "see him as he is" (1 John 3:2), we shall be "like him"—full, perfectly, eternally.
Gleanings in the Godhead
Part 2: Excellencies Which Pertain to God the Son as Christ
27. The Radiance of Christ
The law had "a shadow of good things to come" (Heb. 10:1). A beautiful illustration of this is in the closing verses of Exodus 34, where Moses descends from the mount with a radiant face. The key to the passage is found in noting the exact position it occupies in this book of redemption. It comes after the legal covenant which Jehovah made with Israel; it comes before the actual setting up of the tabernacle and the Shekinah glory filling it. This passage is interpreted in 2 Corinthians 3. Exodus 34 supplies both a comparison and a contrast with the new dispensation of the Spirit, of grace, of life more abundant. But before that dispensation was inaugurated God saw fit for man to be tested under Law, to demonstrate what he is as a fallen and sinful creature.
Man’s trial under the Mosaic economy demonstrated two things: first, that he is "ungodly"; second, that he is "without strength" (Rom. 5:6). But these are negative things. Romans 8:7 mentions a third feature of man’s terrible state, namely, that he is "enmity against God." This was manifest when God’s Son tabernacled for thirty-three years on this earth. "He came unto his own, and his own received Him not" (John 1:11). Not only so, but also He was "despised and rejected of men." Nay, more, they hated Him "without a cause" (John 15:25). Nor could their hatred be appeased until they had condemned Him to a malefactor’s death and nailed Him to the cross. Remember it was not only the Jews who put to death the Lord of glory, but also the Gentiles. Therefore the Lord said, when looking forward to His death, "Now is the judgment of this world" (John 12:31), not of Israel only. There the probation or testing of man ended.
Man is not now under probation; he is under condemnation: "As it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one" (Rom. 3:10-12). Man is not on trial; he is a culprit under sentence. No pleading will avail; no excuses will be accepted. The present issue between God and the sinner is, will man bow to God’s righteous verdict?
This is where the Gospel meets us. It comes to us as to those who are already lost, to those who are "ungodly," "without strength," "enmity against God." It announces to us the amazing grace of God, the only hope for poor sinners. But grace will not be welcomed until the sinner bows to the sentence of God against him. That is why both repentance and faith are demanded from the sinner. These two must not be separated. Paul preached "repentance toward God. and faith toward our Lord Jesus Christ" (Acts 20:21). Repentance is the sinner’s acknowledgement of that sentence of condemnation under which he lives. Faith is acceptance of the grace and mercy extended to him through Christ. Repentance is not turning over a new leaf and vowing to mend our ways. Rather it is setting to my seal that God is true when He tells me I am "without strength," that in myself my case is hopeless, that I am no more able to "do better next time" than I am to create a world. Not until this is really believed (not as the result of experience, but on the authority of God’s Word) shall we really turn to Christ and welcome Him—not as a Helper, but as a Savior.
As it was dispensationally, so it is experimentally. There must be "a ministration of death" (2 Cor. 3:7) before there is a "ministration of spirit" or life (2 Cor. 3:8): there must be "the ministration of condemnation" before "the ministration of righteousness" (2 Cor. 3:9). A "ministration of condemnation and death" falls strangely on our ears, does it not? A "ministration of grace" we can understand: but a "ministration of condemnation" is not so easy to grasp. But this latter was man’s first need. He must be shown what he is in himself—a hopeless wreck, utterly incapable of meeting the righteous requirements of a holy God—before he is ready to be a debtor to mercy alone. We repeat: as it was dispensationally, so it is experimentally. It was to his own experience that the apostle Paul referred when he said, "For I was alive without the law once: but when the commandment came, sin revived, and I died" (Rom. 7:9). In his unregenerate days he was, in his own estimation, "alive," yet it was "without the law," apart from meeting its demands. "But when the commandment came," when the Holy Spirit wrought within him, when the Word of God came in power to his heart, then "sin revived." He was made aware of his awful condition, and then he "died" to his self-righteous complacency. He saw that, in himself, his case was hopeless. Yes, the appearing of the glorified Mediator comes not before, but after, the legal covenant.
"And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments" (Ex. 34:28). Our passage abounds in comparisons and contrasts. The "forty days" here at once recalls the "forty days" in Matthew 4. Here it was Moses; there it was Christ. Here it was Moses on the mount; there it was Christ in the wilderness. Here it was Moses favored with a glorious revelation from God; there it was Christ being tempted of the devil. Here it was Moses receiving the Law at the mouth of Jehovah; there it was Christ being assailed by the devil to repudiate that Law. We scarcely know which is the greater wonder of the two: that a sinful man was raised to such a height of honor as to spend a season in the presence of the great Jehovah, or that the Lord of glory. Should stoop so low as to be for six weeks with the foul fiend.
"And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shown while he talked with him" (Ex. 34:29). Blessed it is to compare and contrast this second descent of Moses from the mount with what is before us in chapter 32. There the face of Moses is diffused with anger (v. 19); here he comes down with countenance radiant. There he beheld a people engaged in idolatry; here he returns to a people abashed. There we behold him dashing the tables of stone to the ground (v. 19); here he deposits them in the ark (Deut. 10:5).
This event also reminds us of a New Testament episode, very similar, yet dissimilar. It was on the mount that the face of Moses was made radiant, and it was on the mount that our Lord was transfigured. But the glory of Moses was only a reflected one, whereas that of Christ was inherent. The shining of Moses’ face was the consequence of his being brought into the immediate presence of the glory of Jehovah; the transfiguration of Christ was the outshining of His own personal glory. The radiance of Moses was confined to his face, but of Christ we read, "His raiment was white as the light" (Matthew 17:2). Moses "knew not" that the skin of his face shone; Christ did, evident from His words, "Tell the vision to no man" (Matthew 17:9).
Verse 29 brings out what is the certain consequence of intimate communion with the Lord, and in a twofold way. First, no soul can enjoy real fellowship with God without being affected by it to a marked degree. Moses had been absorbed in the communications received and in contemplating His glory. His own person caught and retained some of the beams of that glory. So it is still (Ps. 34:5, R.V.), "They looked upon Him, and their faces were radiant." It is communion with the Lord that conforms us to His image. We shall not be more Christlike until we walk more frequently and more closely with Him. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18).
The second consequence of real communion with God is that we will be less occupied with ourselves. Though Moses’ face shone with "a light not seen on land or sea," he did not know it. This illustrates a vital difference between self-righteous Pharisaism and true godliness; the former produces complacency and pride, the latter leads to self-abnegation and humility. The Pharisee (there are many of his tribe still on earth) boasts of his attainments, advertises his imaginary spirituality, and thanks God he is not as other men. But the one who, by grace, enjoys much fellowship with the Lord learns of Him who was "meek and lowly in heart," and says, "Not unto us, O LORD, not unto us, but unto thy name give glory" (Ps. 115:1). Engaged with the beauty of the Lord, he is delivered from self-occupation, and is therefore unconscious of the very fruit of the Spirit being brought forth in him. But though he is not aware of his increasing conformity to Christ, others are.
"And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him" (Ex. 34:30). This shows us the third effect of communion with God. Though the individual himself is unconscious of the glory manifested through him, others recognize it. Thus it was when two of Christ’s apostles stood before the Jewish Sanhedrin: "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus" (Acts 4:13, italics added). We cannot keep company very long with the Holy One without His imprint being left upon us. The man who is thoroughly devoted to the Lord does not need to wear some badge in his coat lapel, nor to proclaim that he is "living a life of victory." It is still true that actions speak louder than words.
"And when Aaron and all the children of Israel saw Moses, behold, the skin of His face shone; and they were afraid to come nigh him." The typical meaning of this is given in 2 Corinthians 3:7, "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance." Concerning this, Ed Dennett has said:
Why, then, were they afraid to come near him? Because the very glory that shone upon his face searched their hearts and consciences—being what they were, sinners, and unable of themselves to meet even the smallest requirements of the covenant which had now been inaugurated. It was of necessity a ‘ministration’ of condemnation and death, for it required a righteousness from them which they could not render, and inasmuch as they must fail in the rendering it, would pronounce their condemnation, and bring them under the penalty of transgression, which was death. The glory which they thus beheld upon the face of Moses was the expression to them of the holiness of God—that holiness which sought from them conformity to its own standards, and which would vindicate the breaches of that covenant which had now been established. They were therefore afraid because they knew in their inmost souls that they could not stand before Him from whose presence Moses had come.
Typically the covenant Jehovah made with Moses and Israel at Sinai, and the tables of stone on which the ten commandments were engraved, foreshadowed a new covenant.
For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God (Ezek. 36:24-28).
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah . . . After those days, saith the LORD, I will put my law in their inward parts, and write in their hearts . . . And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the Lord (Jer. 31:31-34).
Spiritually, this is made good for Christians even now. Under the gracious operations of the Spirit of God our hearts have been made plastic and receptive. Paul refers to this at the beginning of 2 Corinthians 3.
The saints at Corinth had been manifested to be Christ’s epistle ministered by us, written not with ink, but with the Spirit of the living God, not on stone tables, but on fleshy tables of the heart. Their hearts being made impressionable by Divine working, Christ could write upon them, using Paul as a pen, and making every mark in the power of the Spirit of God. But what is written is the knowledge of God as revealed through the Mediator in the grace of the new covenant, so that it might be true in the hearts of the saints—"They shall all know Me." Then Paul goes on to speak of himself as made competent by God to be a new covenant ministry, "not of the letter, but of the spirit." (C. A. Coates).
"And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses talked with them. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in Mount Sinai. And till Moses had done speaking with them, he put a vail on his face" (Ex. 34:31-33). Does not this explain their fear as they beheld the shine of Moses’ face? Note what was in his hands! He carried the two tables of stone on which were written the ten words of the Law, the "ministration of condemnation." The nearer the light of the glory came, while it was connected with the righteous claims of God upon them, the more cause they had to fear. That holy Law condemned them, for man in the flesh could not meet its claims. "However blessed it was typically, it was literally a ministry of death, for Moses was not a quickening spirit, nor could he give his spirit to the people, nor could the glory of his face bring them into conformity with himself as the mediator. Hence the veil had to be on his face" (C. A. Coates).
The dispensational interpretation of this is given in 2 Corinthians 3:13: "And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished." Here the apostle treats of Judaism as an economy. Owing to their spiritual blindness Israel was unable to discern the deep significance of the ministry of Moses, or the purpose of God behind it, that to which all the types and shadows pointed. The "end" of 2 Corinthians 3:13, is parallel with Romans 10:4, "For Christ is the end of the law for righteousness to every one that believeth."
The veil on Israel’s heart is self-sufficiency, which makes them still refuse to submit to God’s righteousness. But when Israel’s heart turns to the Lord the veil will be taken away. What a wonderful chapter <0234001>Exodus 34 will be to them then! For they will see that Christ is the spirit of it all. What they will see, we are privileged to see now. All this had an "end" on which we can, through infinite grace, fix our eyes. The "end" was the glory of the Lord as the Mediator of the new covenant. He has come out of death and gone up on high, and the glory of all that God is in grace is shining in His face (C. A. Coates).
"But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him" (v. 34-35). Moses unveiled in the presence of the Lord is a beautiful type of the believer of this dispensation. The Christian beholds the glory of God shining in the face of Jesus Christ (2 Cor. 4:6). Therefore, instead of being stricken with fear, he approaches with boldness. God’s Law cannot condemn him, for its every demand has been fully met and satisfied by his Substitute. Hence, instead of trembling before the glory of God, we "rejoice in hope of the glory of God" (Rom. 5:2).
There is no veil now either on His face or our hearts. He makes those who believe on Him to live in the knowledge of God, and in response to God, for He is the quickening Spirit. And He gives His Spirit to those who believe. We have the Spirit of the glorious Man in whose face the glory of God shines. Is it not wonderful? One has to ask, Do we really believe it? But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit (2 Cor. 3:18). If we had not His Spirit we should have no liberty to look on the glory of the Lord, or to see Him as the Spirit of these marvelous types. But we have liberty to look on it all, and there is transforming power in it. Saints under the new covenant ministry are transfigured.
This is the ‘surpassing glory’ which could not be seen or known until it shone in the face of Him of whom Moses in Exodus 34 is so distinctly a type. The whole typical system was temporary, but its ‘spirit’ abides, for Christ was the Spirit of it all. Now we have to do with the ministry of the new covenant subsists and abounds in glory (C. A. Coates).
The authority of Paul’s apostleship had been called into question by certain Judaizers. In the first verses of 2 Corinthians 3 he appeals to the Christians there as the proof of his God-commissioned ministry. He defines the character of his ministry (v. 6) to show its superiority over that of his enemies. He and his fellow gospelers were "ministers of the new testament" or covenant. He then draws a series of contrasts between the two covenants, Judaism and Christianity. What pertained to the old is called "the letter," and that relating to the new "the spirit." One was mainly concerned with what was external, the other was largely internal; the one slew, the other gave life, one of the leading differences between the Law and the Gospel.
In what follows, the apostle, while allowing the Law was glorious, shows that the Gospel is still more glorious. The old covenant was a "ministration of death," for the Law could only condemn. Therefore, though a glory was connected with it, yet it was such that man in the flesh could not behold (v. 7). Then how much more excellent would be, must be, the glory of the new covenant, seeing it was "a ministration of the spirit" (v. 8). Compare verse 3 for proof of this. If there were a glory connected with what "concluded all under sin" (Gal. 3:22), much more glorious that ministration must be which announced a righteousness "unto all and upon all them that believe" (Rom. 3:22). It is more glorious to pardon than to condemn; to give life than to destroy (v. 9). The glory of the former covenant therefore pales into nothingness before the latter (v. 10), further seen from the fact Judaism is "done away," whereas Christianity "remaineth" (v. 11). Compare Hebrews 8:7-8.
The apostle draws still another contrast (v. 12) between the two economies, namely the plainness or perspicuity over against the obscurity and ambiguity of their respective ministries (vv. 12-15). The apostle used "great plainness of speech," while the teaching of the ceremonial law was by shadows and symbols. Moreover, the minds of the Israelites were blinded, so that there was a veil over their eyes. Therefore, when the writings of Moses were read they were incapable of looking beyond the type to the Antitype. This veil remains upon them to this day, and will continue until they turn to the Lord (vv. 15-16). Literally the covenant of Sinai was a ministration of condemnation and death, and the glory of it had to be veiled. But it had an "end" (v. 13) which Israel could not see. They will see that end in a coming day. But in the meantime we are permitted to read the old covenant without a veil, and to see that Christ is the "spirit" of it all.
The language of verse 17 is somewhat obscure: "Now the Lord is that Spirit," which does not mean that Christ is the Holy Spirit. The "spirit" here is the same as in verse 6, "not of the letter, but of the spirit" (cf. Romans 7:6). The Mosaic system is called "the letter" because it was purely objective and possessed no inward principle or power. But the Gospel deals with the heart, and supplies the spiritual power (Rom. 1:16). Moreover, Christ is the spirit, the life, the heart and center of all the ritual and ceremonialism of Judaism. He is the key to the Old Testament, for "in the volume of the book" it is written of Him. So also Christ is the spirit and life of Christianity. He is "a quickening spirit" (1 Cor. 15:45). And "where the Spirit of the Lord is, there is liberty." Apart from Christ, the sinner, be he Jew or Gentile, is in bondage; he is the slave of sin and the captive of the devil. But where the Son makes free, He frees indeed (John 8:32).
Finally, the apostle contrasts the two glories, the glory connected with the old covenant—the shining on Moses’ face at the giving of the Law with the glory of the new covenant, in the person of Christ. "But we all, with open [unveiled] face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Note here, first, "we all." Moses alone beheld the glory of the Lord in the mount; every Christian now beholds it. Second, "with open face," with freedom and with confidence; whereas Israel was afraid to gaze on the radiant and majestical face of Moses. Third, we are "changed into the same image." The law had no power to convert or purify; but the ministry of the Gospel, under the operation of the Spirit, has a transforming power. Those who are saved by it and who are occupied with Christ as set forth in the Word (the "mirror"), are, little by little, conformed to His image. Ultimately, when we "see him as he is" (1 John 3:2), we shall be "like him"—full, perfectly, eternally.
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