Scripture Studies - Vol. IV; No. 4 - May 1997 ============================================= In this issue: Old Testament Study - Gen. 29:1-30 A Study of Christ - John 1:13 New Testament Study - Philippians 4:8-9 A Classic Study - The Preciousness of Time, pt. 2, by Jonathan Edwards A Study in Psalms - Psalm 29 Bibliography and Suggested Reading Postscript: True and False Service Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list, free of charge, send your request to the above address. or, via email to Scott Sperling at: ssper@aol.com Back issues are available via ftp at: sanar.kaiwan.com/user/ssper/ or on the World Wide Web at: http://www.kaiwan.com/~ssper/sstdys.html Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 29:1-30 ===================================== Here, we continue our study in Genesis. Jacob Leaves Bethel ------------------- 1Then Jacob continued on his journey and came to the land of the eastern peoples. 2There he saw a well in the field, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large. 3When all the flocks were gathered there, the shepherds would roll the stone away from the well's mouth and water the sheep. Then they would return the stone to its place over the mouth of the well. 4Jacob asked the shepherds, "My brothers, where are you from?" "We're from Haran," they replied. 5He said to them, "Do you know Laban, Nahor's grandson?" "Yes, we know him," they answered. 6Then Jacob asked them, "Is he well?" "Yes, he is," they said, "and here comes his daughter Rachel with the sheep." 7"Look," he said, "the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture." 8"We can't," they replied, "until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep." 9While he was still talking with them, Rachel came with her father's sheep, for she was a shepherdess. 10When Jacob saw Rachel daughter of Laban, his mother's brother, and Laban's sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle's sheep. 11Then Jacob kissed Rachel and began to weep aloud. 12He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father. 13As soon as Laban heard the news about Jacob, his sister's son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things. 14Then Laban said to him, "You are my own flesh and blood." ------------------ After the great "Bethels" of our lives, the magnificent "mountain-top" experiences, we have to come back to the real world. So too Jacob: "Then Jacob continued on his journey and came to the land of the eastern peoples" (vs. 1). At the end of the previous chapter, Jacob had experienced a glorious visitation by God. The Lord spoke directly to him, confirming the promises to Abraham's offspring that He would fulfill through Jacob. This visitation from God changed Jacob's outlook on life. Before the visitation, Jacob saw only a desert; after the visitation, Jacob saw "the house of God", which is what he named the place where God had visited him. So, it was with a considerably lighter heart that Jacob had left Bethel to continue his journey, as compared to the heavy heart with which he departed home. Jacob left home running for his life; he leaves Bethel to "continue on his journey" with a new life. However, though Jacob's inward attitude may have changed as a result of God's visitation, the outward circumstances of his life had not changed at all. The real test of a renewed profession of faith comes after we descend from the "mountain", after we leave "Bethel". Quite often in the Bible, and in our lives, great "mountain-top" experiences, renewed spiritual awakenings due to visitations from God, are followed by testings and trials in the "real" world. Recall that Abraham, right after God had promised to give him and his offspring the land in Canaan, faced a "famine in the land" (Gen. 12:7,10). Right after Peter, John and James experienced the glory of Christ on the mount of His Transfiguration, they were met by a demon-possessed boy (see Matt. 17:1-22). Even Christ experienced this pattern. Right after Christ's baptism, He "was led by the Spirit into the desert to be tempted by the devil" (Matt. 4:1). Very rarely are monumental experiences of new or renewed faith followed by immediate removal into the glorious presence of God (I can only recall this happening once, and that was to the thief on the cross). Rather, they are followed by a descent off the "mountain", back into the "real-world" circumstances of our lives. This is when the test of our renewed faith begins. "Mountain-top experiences are to be followed by service in the valley, and the real test of our life lies not in our profession [on the mountain], but in our character and conduct" when we return to the valley.[1] Jacob began his "new life" (so to speak) under the guidance of God, who led him straight to the well at which Rachel waters her sheep. Jacob was struck with emotion when he met Rachel: "Then Jacob kissed Rachel and began to weep aloud" (vs. 11). Jacob's emotional greeting of Rachel no doubt was due to a couple of things: the beauty of Rachel, and the realization that God was guiding and blessing his journey. Certainly, Jacob did not deserve such blessing by God on this journey, especially given that the purpose of the journey was to escape Esau's anger at Jacob's deception. Nevertheless, Jacob was the chosen one of God, and so God's grace was shed upon him. Jacob was welcomed into the home of his uncle Laban with the joy that comes with eastern hospitality and the natural bonds of common blood: "As soon as Laban heard the news about Jacob, his sister's son, he hurried to meet him. He embraced him and kissed him and brought him to his home" (vs. 13). Prior to being told of Jacob's meeting with Rachel, we are given in vss. 2 through 8 details about the customs of the shepherds in Haran: "There [Jacob] saw a well in the field, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large. When all the flocks were gathered there, the shepherds would roll the stone away from the well's mouth and water the sheep. Then they would return the stone to its place over the mouth of the wellŠ 'Look,' [Jacob] said, 'the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture.' 'We can't,' they replied, 'until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep.'" (vs. 2-3, 7-8). Certainly, one reason for including these details is to emphasize the truth of the biblical narrative. Genesis is a book of historical events, and here we have a historical description of the behavior of the shepherds in Haran. In addition to this, I can't help but notice the wealth of biblical symbols in these few verses: a well (or spring) of living water, a field (often a symbol of "the world"), sheep, shepherds, a stone that is rolled away at an appointed time. My mystical side cannot help but to attempt to develop a symbolic reading of this episode. I will not here give the details of my symbolic reading of these verses because my reading is pure speculation with no firm biblical support, and so I would want to lead you astray. However, I would ask the reader to meditate on passages such as Genesis 29:2-8 that contain so many biblical symbols. Through such meditation, I have found that God many times speaks through treasures hidden in His Word. The Deceiver is Deceived ------------------------ After Jacob had stayed with him for a whole month, 15Laban said to him, "Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be." 16Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. 17Leah had weak eyes, but Rachel was lovely in form, and beautiful. 18Jacob was in love with Rachel and said, "I'll work for you seven years in return for your younger daughter Rachel." 19Laban said, "It's better that I give her to you than to some other man. Stay here with me." 20So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her. 21Then Jacob said to Laban, "Give me my wife. My time is completed, and I want to lie with her." 22So Laban brought together all the people of the place and gave a feast. 23But when evening came, he took his daughter Leah and gave her to Jacob, and Jacob lay with her. 24And Laban gave his servant girl Zilpah to his daughter as her maidservant. 25When morning came, there was Leah! So Jacob said to Laban, "What is this you have done to me? I served you for Rachel, didn't I? Why have you deceived me?" 26Laban replied, "It is not our custom here to give the younger daughter in marriage before the older one. 27Finish this daughter's bridal week; then we will give you the younger one also, in return for another seven years of work." 28And Jacob did so. He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife. 29Laban gave his servant girl Bilhah to his daughter Rachel as her maidservant. 30Jacob lay with Rachel also, and he loved Rachel more than Leah. And he worked for Laban another seven years. ------------------- Laban soon found out that Jacob was not just staying for the holidays. Jacob's stay was to be a long one, longer than both of them reckoned. Jacob, to his credit, following the custom of the day, was not idle during his stay, but pulled his own weight. So much so that "after Jacob had stayed with him for a whole month, Laban said to him, 'Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be'" (vs. 14-15). From Laban's last contact with Jacob's family, when Eliezer was sent by Abraham to get a bride for Isaac (see Gen. 24), he knew that Jacob's family was wealthy. It must have been curious to Laban that Jacob displayed no signs of this wealth. Most certainly, Jacob did not tell Laban that he was fleeing his brother's anger. This would have greatly jeopardized his chances to marry Rachel. Laban, honorably (thus far), offered to pay Jacob for his work. Jacob, in reply, because he "was in love with Rachel", said: "I'll work for you seven years in return for your younger daughter Rachel" (vs. 18). Jacob was never one who was short of clever ideas. He must have welcomed Laban's offer because, outside of it, Jacob really had no chance to obtain Laban's permission to marry Rachel. Jacob, though he was the promised heir to Isaac's riches, at this point had nothing to show for it. Laban was probably very surprised at Jacob's proposition. Again, Laban knew Isaac was rich, so why did Jacob have work like a slave to obtain a wife? Laban certainly would have inferred from this that Jacob had had a falling-out with his family. I believe that this realization was what caused Laban to begin to take advantage of Jacob. After all, up to this point, Laban had treated Jacob very honorably. So, Laban agreed: "It's better that I give her to you than to some other man. Stay here with me" (vs. 19). No more touching statement of human love in all of literature can be found than verse 20: "So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her". This statement succintly, beautifully describes the depth of Jacob's love for Rachel. How this statement shames those who profess their love and demand intimate relations as a proof of love! True love waits, and does not mind waiting. Jacob waited, and worked, seven years, and "they seemed like only a few days", why can't we wait a few years until marriage before consummating our professed love? The seven years ended, and Jacob asked for his bride. Laban, as was the custom, threw a grand feast. Laban took this opportunity to carry out his great deceit: "But when evening came, he took his daughter Leah and gave her to Jacob, and Jacob lay with her" (vs. 23). Through a combination of the haze of the party spirits, the heavily veiled bride, and the darkness of the wilderness night, the identity of Leah was hidden from Jacob until the next morning. Jacob was furious, and rightly so: "What is this you have done to me? I served you for Rachel, didn't I? Why have you deceived me?" (vs. 25). But wait. What's this? Has the "heel catcher", the great deceiver himself, been deceived? Could this be an act of cosmic justice? "Laban replied, 'It is not our custom here to give the younger daughter in marriage before the older one'" (vs. 26). Ah, yes! We now understand. "A man reaps what he sows" (Gal. 6:7). This is a fundamental moral law of the universe. Just as Jacob himself deceived his father Isaac concerning the rights of the firstborn, so he was also deceived concerning the rights of the firstborn. Just as Jacob came to Isaac in disguise as his brother Esau, so also Leah came to Jacob in disguise as her sister Leah. Jacob, through Laban's deceit, felt the pain of his own deceit. He must certainly have learned a powerful lesson. Laban, with no sign of remorse, excuses himself: "It is not our custom here to give the younger daughter in marriage before the older one" (vs. 26). Of course, Laban could have told Jacob this at the beginning of the seven years! Laban achieved all he wanted with his deceit: he married off his eldest daughter and he got seven more years of work out of Jacob: "Finish this daughter's bridal week; then we will give you the younger one also, in return for another seven years of work" (vs. 27). The "bridal week" was the seven days of bridal feasting. So, though Jacob had to serve Laban for another seven years, he did not have to wait until the end of this seven years to marry Rachel. He wed her right after the end Leah's first seven days of marriage. Laban's deceitfulness of course is inexcusable. His trickery causes Leah much grief, for "[Jacob] loved Rachel more than Leah" (vs. 30). Of course, Leah was not entirely innocent in the situation, as she herself carried out the deception. Oh, Lord, keep us by Your Spirit from such deception. Give us the faith and confidence to depend upon You for everything, and not to be tempted into the practice of deceit. We praise You for Your guidance. We praise You for Your Word and the lessons we can learn by studying the lives of the prophets. And as Jacob left his inheritance to serve for his bride, we praise You that You sent Your Son to leave His to serve for His bride. In His name we pray these things, Amen. =========================================================== A Study of Christ - John 1:13 ============================= The New Birth ------------- 13. . .children born not of natural descent, nor of human decision or a husband's will, but born of God. ------------- This verse is a continuation of the thought that was begun in verse 12: "Yet to all who received Him, to those who believed in His name, He gave the right to become children of God--" (John 1:12). John continues here: "--children born not of natural descent, nor of human decision or a husband's will, but born of God." In verse 12, we were told how we may receive the "right to become children of God"; here in verse 13, we are told that our "sonship" of God comes not through adoption, but through birth. This is the new birth, regeneration, as it is called by theologians. In verse 12, John spoke to us about the new birth from a human point of view, that we must "believe in [Christ's] name" in order to "become children of God". Here in verse 13, John speaks to us about the new birth from a Divine point of view, giving us the source and origin of our new birth: we are "born of God". To underscore his point and to circumvent theological errors, John also lists some things that are not the source and origin of our new birth. We are not born "of natural descent, nor of human decision or a husband's will". As mentioned, in verse 12, John told us that all "who believed in His name" are given "the right to become children of God." Most of us, upon reading this, would assume that this "right to become children of God" comes through adoption. We would think that God adopted us into His family. John, however, is saying much more. Here in verse 13, we find that it is not adoption that John is speaking of, but birth. This is the new birth. John says: "Children bornŠ". We are "born of God", given a new birth. This has staggering implications. To be "born of God" is much different than being "adopted by God". First, a new birth (rather than an adoption) implies that God is the source. Man could conceivably devise legal rules, and then fulfill them, so as to make an adoption possible; but only God the Creator could arrange for a new birth. Just like natural birth, the new birth is a miracle of God. Second, birth implies a drastic change; whereas, adoption does not imply such a change. One could be adopted and still be the same person, not undergoing any changes. New birth, however, gives rise to a new person, a new creation. As Paul wrote: "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" (II Cor. 5:17). Those who experience the new birth have new appetities, new desires, new strengths, new talents, new values, as they are "born of God". Third, birth implies a more dramatic process of change than does adoption. Adoption is a legal proceeding, a formality. Birth is a physical process, even a painful process. Many are brought to their new birth through affliction. "Those who sow in tears will reap with songs of joy" (Ps. 126:5). John in verse 13 gives us three negatives and one positive concerning the new birth. It comes not from "natural descent", nor "human decision", nor "a husband's will" (the three negatives), but rather, we are "born of God" (the positive). The three negatives were given by John so as to circumvent common misconceptions concerning the new birth, and the salvation that accompanies it. The birth comes not from "natural descent". The family, race, ethnicity, country, in which you belong has no bearing on the whether you are born again. This statement specifically was given by John to repudiate the belief of many Jews at the time that they were saved from God's wrath simply because they were children of Abraham. This same attitude can be found today also. Many think that they are born of God because they live in a Christian nation, or because their parents are Christians. Nor does the new birth come as a result of "human decision". But wait, you might say, didn't John just tell us: "Yet to all who received [Christ], to all who believed in His name, He gave the right to become children of God" (John 1:12)? Is not "receiving Christ" and "believing in His name" a "human decision"? Apparently not, for John also tells us that the new birth does not come from "human decision". How can these two sections of the same sentence be reconciled? They can be reconciled if we realize that the faith with which we "receive Christ" and "believe in His name" comes not as a result of a decision by us, but from God Himself through the work of the Holy Spirit. Paul tells us: "For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God" (Eph. 2:8). Again, the faith itself is "not from ourselves", but is "the gift of God". So too, the new birth comes not from "human decision" but from God. Nor does the birth come from "a husband's will". Man cannot "will" his salvation. None of his own works or beliefs can bring about the new birth. It is not men who decide how a man can be saved, but God. Many people think that they can decide what saves a man. They come up with their own ideas about who gets saved. For instance, many think, "Well, if I'm just basically a good person, I will be saved." No. Being "basically" good will not save you. God has provided two ways of salvation for men. We can (if we are able) perfectly follow His law, and thus, not deserve His wrath. Unfortunately, noone in the fallen human race is able to perfectly follow God's law. The other way that God has provided is through His Son, Jesus Christ, who was sacrificed on our behalf, to pay for our sins. It is through belief in this work of Christ that we are saved. No other way is sufficient, because all other ways to salvation are inventions of men, the product of their own wills. Though man rules on earth, his will is very limited in the spiritual realm. "A husband's will" is insufficient to bring about the new birth. =========================================================== New Testament Study - Philippians 4:8-9 ======================================= What to Think and What to Do ---------------------------- 8Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things. 9Whatever you have learned or received or heard from me, or seen in me--put it into practice. And the God of peace will be with you. ---------------- Paul begins here, "Finally, brothers"; and so here, we have the final exhortations to the Philippians of this letter. Appropriately, these final exhortations concern all aspects of life, the internal and the external, what we think and what we do. First, concerning what we think, Paul exhorts: "Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things" (vs 8). The mind is never idle. It is always occupied with something. Given this, it requires effort to constantly feed the mind with wholesome food. And though the amount of unwholesome food for the mind is rife, there is much wholesome food for thought to chew on as well. Paul lists the wholesome food for thought: "Whatever isŠ," that is, anything and everything that is "trueŠ nobleŠ rightŠ pureŠ lovelyŠ admirableŠ excellentŠ praiseworthyŠ" Let's look at each of these: € "Whatever is true" - Truth should be sought and thought upon first. Truth is so important. There is so much that is false in the world. May God be praised that we know and understand the truth of the gospel. May He be praised that we can seek truth and find it in the gospel. The scholar can pick up the Bible, tear it apart (analytically speaking), and come to the realization that it is the truth of God. All that is in the Bible is worthy of meditation. It is the truth of God. € "Whatever is noble" - By "noble", Paul is speaking of those persons and things that are worthy of veneration for reasons of character and honor. Oh, that we Christians would lead the way in venerating those who are "noble" in this way, rather than the ignoble, who are most often venerated these days by the world: the movie stars with twisted values, the rock stars with twisted minds, the English "nobility" with twisted lives, etc. Consider "noble" those who are truly honorable, and who have moral character. May they occupy your thoughts, and may they be your heroes. € "Whatever is right" - David would "meditate on [God's law] all day long" (Ps. 119:97); so should we. God's law is a statement of all that is right, and worthy of constant meditation. The motive, of course, for meditation on "whatever. . . is right" is that it would overflow from our thoughts into our lives. "Our character takes on the complexion and hue of our inward thinking."[2] € "Whatever is pure" - Purity is the previously mentioned "right"ness acted out in life. Thus, meditation upon what is "pure" is a continuation of meditation upon what is "right". It is the meditation on how best to apply in one's own life what is "right". € "Whatever is lovely" - There is much that is beautiful in this creation. Need I enumerate all the magnificent natural wonders? Need I describe the daily beauties of sunrises and sunsets, cloud formations, a night sky full of stars? Not to mention the beauty of the design of the natural laws of science and the design of the human body and its functions. There is much here to meditate upon. € "Whatever is admirable" - Paul here is speaking of things and people who are (rightly) spoken well of. We personally come into contact of much that is worthy of meditation, but we also hear second-hand of much that is "admirable". We must focus on that which is "admirable" when reading what others have experienced and written, and when listening to what others are saying. Stick to the "admirable". Avoid gossip of every kind. We should apply this also to what we read in the newspaper, what we watch on TV, what we browse on the internet, what movies we see, etc. Stick to the "admirable". Avoid the trash. € "If anything is excellent or praiseworthy" - Paul, knowing that in his enumeration of things to think upon he was not close to being exhaustive, includes here a catch-all, so as not to exclude anything that is "excellent or praiseworthy". So, there is much that is approved by God with which to fill our minds. When you find your mind wandering into the trash of this world, turn to this verse, take it to heart, and fill your mind with the "excellent" and "praiseworthy". Having spoken of what to think, Paul turns to what to do: "Whatever you have learned or received or heard from me, or seen in me--put it into practice" (vs. 9). Thinking right thoughts is one thing, doing right things is quite another. To meditate upon that which is "excellent" is important; to "put it into practice" is a necessary follow-up. To paraphrase Thomas Brooks: "If it be not strong upon thy heart to practise what thou [meditate on], to what end dost thou [meditate]? To increase thy own condemnation."[3] Paul put these things into practice. By inspiration of the Holy Spirit, he holds himself up as an example to follow: "Whatever you have learned or received or heard from me, or seen in me--put it into practice." The most important trait of any teacher or preacher of the Word of God is to exemplify his own teaching. "The first thing in a preacher is that he should speak, not with his mouth only, but by his life, and procure authority for his doctrine by rectitude of life."[4] Paul practiced what he preached, and so, held himself up as an example. Oh, that we too would be able to truly hold ourselves up as an example to be followed! Note also the different ways that the Philippians received their teaching from Paul: They "have learnedŠ receivedŠ heardŠ seenŠ" Teaching need not be confined to preaching in a pulpit ("heard"). It can and should be "learned" through the study of the Bible; "received" by meditating upon and taking as one's own what is "learned" and "heard"; "seen" by observing the example of others. The result of all this is: "And the God of peace will be with you" (vs. 9). In verse 7, Paul told us that, through "prayer and petition, with thanksgiving" the "peace of God will guard our hearts and minds." Here, we learn, through meditaton upon wholesome things, and putting sound teaching into practice, "the God of peace will be with us." So we may have the shield to both our hearts and minds in the "peace of God", and the joy of the presence in our lives of the God of peace. May the Lord be praised! Yes, we praise You Father for Your peace and Your presence. What more could we ask for? We thank You for this teaching of Paul's. May we follow it, and learn to fill our minds with wholesome thoughts, all that is excellent and praiseworthy. May these thoughts then overflow into our lives, as we put the teaching of Your Word into practice. In the name of Christ, who is our supreme example, we pray these things. =========================================================== A Classic Study - The Preciousness of Time, pt. 2 ================================================= A Classic Study by Jonathan Edwards (1703-1758) Redeeming the time (Eph. 5:16).[5] ------------------------------ This is the second part of a study on the use of time, written by the notable Colonial American Christian leader Jonathan Edwards. The subject matter is, of course, as appropriate now as it was when he wrote this sermon in 1734. It seems that we all are pressed for time, and need to be reminded of the best ways to use our time. After we have completed this study (D.V.), we will begin one on the topic of procrastination, written by the same author. In part one of this study, Mr. Edwards wrote on why time is so precious (that is, because our eternity depends on our proper use of it, because time is very short, because we are uncertain of its continuance, because it cannot be recovered), and then urged us to reflect on how we have used (and misused) time in the past. Now, to continueŠ Who May Be Reproved Concerning Their Use of Time ------------------------------------------------ How little is the preciousness of time considered, and how little sense of it do the greater part of mankind seem to have! and to how little good purpose do many spend their time! There is nothing more precious, and yet nothing of which men are more prodigal. Time is with many, as silver was in the days of Solomon, as the stones of the street, and nothing accounted of (see I Kings 10:21). They act as if time were as plenty as silver was then, and as if they had a great deal more than they needed, and knew not what to do with it. If men were as lavish of their money as they are of their time, if it were as common a thing for them to throw away their money, as it is for them to throw away their time, we should think them beside themselves, and not in the possession of their right minds. Yet time is a thousand times more precious than money; and when it is gone, cannot be purchased for money, cannot be redeemed by silver or gold.--There are several sorts of persons who are reproved by this doctrine, whom I shall particularly mention. 1. Those who spend a great part of their time in idleness, or in doing nothing that turns to any account, either for the good of their souls or bodies; nothing either for their own benefit, or for the benefit of their neighbour, either of the family or of the body-politic to which they belong. There are some persons upon whose hands time seems to lie heavy, who, instead of being concerned to improve it as it passes, and taking care that it pass not without making it their own, act as if it were rather their concern to contrive ways how to waste and consume it; as though time, instead of being precious, were rather a mere encumbrance to them. Their hands refuse to labour, and rather than put themselves to it, they will let their families suffer, and will suffer themselves: "An idle soul shall suffer hunger" (Prov. 19:15); "Drowsiness shall clothe a man with rags" (Prov. 22:21). Some spend much of their time at the tavern, over their cups, and in wandering about from house to house, wasting away their hours in idle and unprofitable talk which will turn to no good account: "In all labour there is profit; but the talk of the lips tendeth only to poverty" (Prov. 14:23). The direction of the apostle, in Eph. 4:28, is that we should "labour, working with our hands the thing that is good, that we may have to give to him that needeth." But indolent men, instead of gaining anything to give to him that needeth, do but waste what they have already: "He that is slothful in his work, is brother to him that is a great waster" (Prov. 18:9). 2. They are reproved by this doctrine who spend their time in wickedness, who do not merely spend their time in doing nothing to any good purpose, but spend it to ill purposes. Such do not only lose their time, but they do worse; with it they hurt both themselves and others.--Time is precious, as we have heard, because eternity depends upon it. By the improvement of time, we have opportunity of escaping eternal misery, and obtaining eternal blessedness. But those who spend their time in wicked works, not only neglect to improve their time to obtain eternal happiness, or to escape damnation, but they spend it to a quite contrary purpose, viz. to increase their eternal misery, or to render their damnation the more heavy and intolerable. Some spend much time in revelling, and in unclean talk and practices, in vicious company-keeping, in corrupting and ensnaring the minds of others, setting bad examples, and leading others into sin, undoing not only their own souls, but the souls of others. Some spend much of their precious time in detraction and backbiting; in talking against others; in contention, not only quarreling themselves, but fomenting and stirring up strife and contention. It would have been well for some men, and well for their neighbors, if they had never done anything at all; for then they would have done neither good nor hurt. But now they have done a great deal more hurt than they have done or ever will do good. There are some persons whom it would have been better for the towns where they live, to have been at the charge of maintaining them in doing nothing, if that would have kept them in a state of inactivity. Those who have spent much of their time in wickedness, if ever they shall reform, and enter upon a different mode of living, will find, not only that they have wasted the past, but that they have made work for their remaining time, to undo what they have done. How will many men, when they shall have done with time, and shall look back upon their past lives, wish that they had had no time! The time which they spend on earth will be worse to them than if they had spent so much time in hell; for an eternity of more dreadful misery in hell will be the fruit of their time on earth, as they employ it. 3. Those are reproved by this doctrine, who spend their time only in worldly pursuits, neglecting their souls. Such men lose their time, let them be ever so diligent in their worldly business; and though they may be careful not to let any of it pass so, but that it shall some way or other turn to their worldly profit. They that improve time only for their benefit in time, lose it; because time was not given for itself, but for that everlasting duration which succeeds it.--They, therefore, whose time is taken up in caring and labouring for the world only, in inquiring what they shall eat, and what they shall drink, and wherewithal they shall be clothed; in contriving to lay up for themselves treasures upon earth, how to enrich themselves, how to make themselves great in the world, or how to live in comfortable and pleasant circumstances, while here; who busy their minds and employ their strength in these things only, and the stream of whose affections is directed towards these things; they lose their precious time. Let such, therefore, as have been guilty of thus spending their time, consider it. You have spent a great part of your time, and a great part of your strength, in getting a little of the world; and how little good doth it afford you, now you have gotten it! What happiness or satisfaction can you reap from it? will it give you peace of conscience, or any rational quietness or comfort? What is your poor, needy, perishing soul the better for it? and what better prospects doth it afford you or your approaching eternity? and what will all that you have acquired avail you when time shall be no longer? An Exhortation to Improve Time ------------------------------ Consider what hath been said of the preciousness of time, how much depends upon it, how short and uncertain it is, how irrecoverable it will be when gone. If you have a right conception of these things, you will be more [careful with] your time than of the most fine gold. Every hour and moment will seem precious to you.--But besides those considerations which have been already set before you, consider also the following. 1. That you are accountable to God for your time. Time is a talent given us by God; He hath set us our day; and it is not for nothing, our day was appointed for some work; therefore He will, at the day's end, call us to an account. We must give account to Him of the improvement of all our time. We are God's servants; as a servant is accountable to His master, how He spends His time when He is sent forth to work, so are we accountable to God. If men would aright consider this, and keep it in mind, would they not improve their time otherwise than they do? Would you not behave otherwise than you do, if you considered with yourselves every morning, that you must give an account to God, how you shall have spent that day? and if you considered with yourselves, at the beginning of every evening, that you must give an account to God, how you shall have spent that evening? Christ hath told us, that "for every idle word which men speak, they shall give account in the day of judgment" (Matt. 12:36). How well, therefore, may we conclude, that we must give an account of all our idle mispent time! 2. Consider how much time you have lost already. For your having lost so much, you have the greater need of diligently improving what yet remains. You ought to mourn and lament over your lost time; but that is not all, you must apply youselves the more diligently to improve the remaining part, that you may redeem lost time.--You who are considerably advanced in life, and have hitherto spent your time in vanities and worldly cares, and have lived in a great measure negligent of the interests of your souls, may well be terrified and amazed, when you think how much time you have lost and wasted away.--In that you have lost so much time, you have the more need of diligence, on three accounts. (1.) As your opportunity is so much the shorter.--Your time at its whole length is short. But set aside all that you have already lost, and then how much shorter is it! As to that part of your time which you have already lost, it is not to be reckoned into your opportunity; for that will never be anymore; and it is no better, but worse to you, than if it never had been. (2.) You have the same work to do that you had at first, and that under greater difficulties. Hitherto you have done nothing at all of your work, all remains to be done, and that with vastly greater difficulties and opposition in your way than would have been if you had set about it seasonably. So that the time in which to do your work is not only grown shorter, but your work is grown greater. You not only have the same work to do, but you have more work; for while you have lost your time, you have not only shortened it, but you have been making work for yourselves. How well may this consideration awaken you to a thorough care, not to let things run on in this manner any longer, and rouse you up immediately to apply yourselves to your work with all your might! (3.) That is the best of your time which you have lost. The first of a man's time, after he comes to the exercise of his reason, and to be capable of performing his work, is the best. You who have lived in sin till past your youth, have lost the best part. So that here are all these things to be considered together, viz. that your time in the whole is but short, there is none to spare; a great part of that is gone, so that it is become much shorter; that which is gone is the best; yet all your work remains, and not only so, but with greater difficulties than ever before attended it; and the shorter your time is, the more work you have to do. What will make you sensible of the the necessity of a diligent improvement of remaining time, if these things will not? Sometimes such considerations as these have another effect, viz. to discourage persons, and to make them think, that seeing they have lost so much time, it is not worth their while to attempt to do anything now. The devil makes fools of them; for when they are young, he tells them, there is time enough hereafter, there is no need of being in haste, it will be better seeking salvation hereafter; and then they believe him. Afterwards, when their youth is past, he tells them, that now they have lost so much, and the best of their time, that it is not worth their while to attempt to do anything; and now they believe him too. So that with them no time is good. The season of youth is not a good time; for that is most fit for pleasure and mirth, and there will be enough afterwards; and what comes afterwards is not a good time, because the best of it is gone. Thus are men infatuated and ruined. But what madness is it for persons to give way to discouragement, so as to neglect their work, because their time is short! What need have they rather to awake out of sleep, thoroughly to rouse up themselves, and to be in good earnest, that if possible they may yet obtain eternal life! Peradventure God may yet give them repentance to the acknowledgement of the truth, that they may be saved. Though it be late in the day, yet God calls upon you to rouse, and to apply yourselves to your work; and will you not hearken to His counsel in this great affair, rather than to the counsel of your mortal enemy? 3. Consider how time is sometimes valued by those who are come near to the end of it. What a sense of its preciousness have poor sinners sometimes, when they are on their death-beds! Such have cried out, "O, a thousand worlds for an inch of time!" Then time appears to them indeed precious. An inch of time could do them no more good than before, when they were in health, supposing a like disposition to improve it, nor indeed so much; for a man's time upon a death-bed is attended with far greater disadvantage for such an improvement as will be for the good of his soul, than when he is in health.--But the near approach of death makes men sensible of the inestimable worth of time. Perhaps, when they were in health, they were as insensible of its value as you are, and were as negligent of it. But how are their thoughts altered now! It is not because they are deceived, that they think time to be of such value, but because their eyes are opened; and it is because you are deceived and blind that you do not think as they do. 4. Consider what a value we may conclude is set upon time by those who are past the end of it. What thoughts do you think they have of its preciousness, who have lost all their opportunity for obtaining eternal life, and are gone to hell? Though they were very lavish of their time while they lived, and set no great value upon it; yet how have they changed their judgments! How would they value the opportunity which you have, if they might but have it granted to them! What would they not give for one of your days, under the means of grace!--So will you, first or last, be convinced. But if you be not convinced except in the manner in which they are, it will be too late. There are two ways of making men sensible of the preciousness of time. One is, by showing them the reason why it must be precious, by telling them how much depends on it, how short it is, how uncertain, etc. The other is experience, wherein men are convinced how much depends on the improvement of time. The latter is the most effectual way; for that always convinces, if nothing else doth.--But if persons be not convinced by the former means, the latter will do them no good. If the former be ineffectual, the latter, though it be certain, yet is always too late. Experience never fails to open the eyes of men, though they were never opened before. But if they be first opened by that, it is no way to their benefit. Let all therefore be persuaded to improve their time to their utmost. Advice Respecting the Improvement of Time ------------------------------------------ I shall conclude with advising to three things in particular. 1. Improve the present time without any delay. If you delay and put off its improvement, still more time will be lost; and it will be an evidence that you are not sensible of its preciousness. Talk not of more convenient seasons hereafter; but improve your time while you have it, after the example of the psalmist, "I made haste, and delayed not to keep thy commandments" (Ps. 119:60). 2. Be especially careful to improve those parts of time which are most precious. Though all time is very precious, yet some parts are more precious than others; as, particularly, holy time is more precous than common time. Such time is of great advantage for our everlasting welfare; therefore, above all, improve your sabbaths, and especially the time of public worship, which is the most precious part. Lose it not either in sleep, or in carelessness, inattention, and wandering imaginations. How sottish are they who waste away, not only their common, but holy time, yea the very season of attendance on the holy ordinances of God!--The time of youth is precious, on many accounts. Therefore, if you be in the enjoyment of this time, take heed that you improve it. Let not the precious days and years of youth slip away without improvement. A time of the strivings of God's Spirit is more precious than other time. Then God is near; and we are directed, in Isa. 55:6: "To seek the Lord while He may be found, and to call upon Him while He is near." Such especially is an accepted time, and a day of salvation: "I have heard thee in a time accepted, and in a day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation" (II Cor. 6:2). 3. Improve well your time of leisure from worldly business. Many persons have a great deal of such time, and all have some. If men be but disposed to it, such time may be improved to great advantage. When we are most free from cares for the body, and business of an outward nature, a happy opportunity for the soul is afforded. Therefore spend not such opportunities unprofitably, a good account thereof to God. Waste them not away wholly in unprofitable visits, or useless diversions or amusements. Diversion should be used only in subserviency to business. So much, and no more, should be used, as doth most fit the mind and body for the work of our general and particular callings. You have need to improve every talent, advantage, and opportunity, to your utmost, while time lasts; for it will soon be said concerning you, according to the oath of the angel, in Rev. 10:5,6: "And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by Him that liveth forever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer." =========================================================== A Study in Psalms - Psalm 29 ============================ Psalm 29 -------- A psalm of David 1Ascribe to the Lord, O mighty ones, ascribe to the Lord glory and strength. 2Ascribe to the Lord the glory due to His name; worship the Lord in the splendor of His holiness. 3The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters. 4The voice of the Lord is powerful; the voice of the Lord is majestic. 5The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. 6He makes Lebanon skip like a calf, Sirion like a young wild ox. 7The voice of the Lord strikes with flashes of lightning. 8The voice of the Lord shakes the desert; the Lord shakes the Desert of Kadesh. 9The voice of the Lord twists the oaks and strips the forests bare. And in His temple all cry, "Glory!" 10The Lord sits enthroned over the flood; the Lord is enthroned as King forever. 11The Lord gives strength to His people; the Lord blesses His people with peace. ------------- David as a young man, being a shepherd as well as poet, spent a lot of time outdoors in the midst of his Lord's creation. Also, later in life, he spent much time in the wilderness, fleeing from his enemies (Saul and Absalom), and then in battle against the Philistines. So, it is not surprising that many of David's psalms seem to have been inspired by his first-hand witnessing of God's work through His creation. In Psalm 8, David considers the heavens, the "works of [God's] hands"; in Psalm 19, David writes: "The heavens declare the glory of God; the skies proclaim the work of His hand"; here in Psalm 29, David meditates upon God with the help of a magnificent thunderstorm. The earth, the laws of science and nature, the heavenly bodies, were all created by God; and so, we can learn much about God through the study of them. Scientists, those who study God's creation and the laws of science that He created, have no excuse not to know God. They see first-hand evidence of the existence and intelligence of God through the exquisite design of the universe and its natural laws. "An undevout astronomer is mad. . . God is everywhere. His wonders are everywhere. All but the blind or perverse see and worship"[6] The Glory Due to His Name ------------------------- 1Ascribe to the Lord, O mighty ones, ascribe to the Lord glory and strength. 2Ascribe to the Lord the glory due to His name; worship the Lord in the splendor of His holiness. ------------- By way of introduction, David exhorts: "Ascribe to the Lord, O mighty ones, ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name." As we look upon the glory of the creation and the power of natural phenomena, we must "ascribe to the Lord glory and strength", for it is He who created the heavens and the earth, and who sustains them. It is through His power that the mighty glaciers carve out valleys, that the waves crash on the shore, that the earth moves, that the fierce winds of the hurricane blow. It is an abomination to ascribe to a mythical "Mother Nature" the magnificent natural phenomena. God created the heavens and the earth. "Ascribe to the Lord glory and strength." David is speaking specifically to the "mighty ones", or literally, the "sons of the mighty". There are differing views as to who the "sons of the mighty" are. Some think David is speaking of the angels (as in Job 38:7); some think David is referring to powerful leaders on earth (as in Ps. 82:6). I think that the latter is more in keeping with the context. The powerful of the earth--the princes, kings, presidents, magnates--need greatly to be reminded to "ascribe to the Lord the glory due to His name". No creature is too mighty so as not to be obliged to fall prostrate on the ground and worship the Lord. "Of all men princes should be most careful to glorify God, and yet it is most rare to see them humble themselves before Him: for natural corruption is as strong in them as in others: their education breedeth them to high and stately thoughts of themselves, their riches and power puff them up, and flatterers, ordinarily following them, make them forget themselves and God also."[7] The great sin of the "mighty ones" on earth is to ignore God, to fail to give Him glory. It is they who are the most blessed in this world that have all the more obligation to worship God, for "every good and perfect gift is from above, coming down from the Father of heavenly lights" (James 1:17). As Christ taught: "From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked" (Luke 12:48). Naturally following the ascription to the Lord of glory and strength, is the worship of the Lord. So David continues: "Worship the Lord in the splendor of His holiness" (vs. 2). Realization that the Lord created the heavens and the earth, and that through His power He sustains them, must lead to worship of Him. If He created us, then He deserves our allegiance. Our Creator and Sustainer deserves our complete obedience. We all fall short in this, but we must do our best, and "worship the Lord in the splendor of His holiness." The Storm --------- 3The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters. 4The voice of the Lord is powerful; the voice of the Lord is majestic. 5The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. 6He makes Lebanon skip like a calf, Sirion like a young wild ox. 7The voice of the Lord strikes with flashes of lightning. 8The voice of the Lord shakes the desert; the Lord shakes the Desert of Kadesh. 9The voice of the Lord twists the oaks and strips the forests bare. And in His temple all cry, "Glory!" 10The Lord sits enthroned over the flood; the Lord is enthroned as King forever. 11The Lord gives strength to His people; the Lord blesses His people with peace. ---------------- Imagine David, sitting in a tent in the wilderness, listening to a storm approaching, hearing the voice of God in it: "The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters" (vs. 3). We in our stuccoed houses are too far removed from the power of God in nature to fully appreciate Him. David surely felt this storm to his bones as the thunder shook and the lightning flashed. David describes the storm from the point of view of a man who is conscious of God, a man who knows that God is the power behind the storm. There is no power in the storm outside of God. The power of nature is God; the thunderous voice of the storm is the "voice of the Lord". We should listen to the voice of nature as if it were the voice of God speaking to us in power. His creation speaks loudly to us of Him. The powerful voice of the storm speaks of the power of God: "The voice of the Lord is powerful; the voice of the Lord is majestic." (vs. 4). His voice is so powerful that His voice alone can "break the cedars." (vs. 5). This should not surprise us. His voice said, "Let there be light" and there was light. His voice breaks not just any cedars, but it "breaks in pieces the cedars of Lebanon" (vs. 5). The stately "cedars of Lebanon" were a symbol at that time of the indestructible and the proud. So, symbolically here, the voice of the Lord is bringing down the indestructible (demonstrating His undefeatable power), and laying low the proud (demonstrating that all must worship Him). The voice of the Lord not only breaks cedars, but moves mountains: "He makes Lebanon skip like a calf, Sirion[8] like a young wild ox." (vs. 6). The deserts and forests also feel the power of His voice: "The voice of the Lord shakes the desert; the Lord shakes the Desert of Kadesh. The voice of the Lord twists the oaks and strips the forests bare" (vs. 8,9). No part of His creation can escape the power of His voice. And "if His voice be this mighty, what must His hand be!"[9] If thunder here and now is scary, what of the day of God's wrath. On that day, the enemies of God will call "to the mountains and the rocks, 'Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb!'" (Rev. 6:16). But for us "in His temple", we can peer through the door of the tent with David, see the brilliant flashes of lightning, hear the majestic voice of thunder, witness the mountains being moved, the cedars crumbling, the oaks twisting--I say, we can sit with David in the temple of the Lord and, with David, "cry 'Glory!'" The people of God need not fear the powerful voice of the Lord. On the contrary, the people of God can see His power and take comfort that He is their God. The power of God is behind His people, not against them. Seeing His power makes us not fear, but rather, cry "Glory!" As David puts it: "The Lord gives strength to His people; the Lord blesses His people with peace" (vs. 11). For the people of God, the recurring thunderstorms, the recurring evidences of God's power in nature, show that the "Lord is enthroned as King forever" (vs. 10). Father, we praise You for Your power, displayed so mightily in nature. May we glorify You, as we ascribe all glory and strength to You. We praise You that You, our Lord, are all-powerful. We praise You that You show Your power to us in nature, so that we have evidence of Your power, and so that we can be comforted that our Lord is greater than all things. We pray these things in the name of Your Son, Jesus Christ, Amen. =========================================================== Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Augustine. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 7. Peabody, Mass.:Hendrickson, 1994. Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. The Epistles of Paul the Apostle. Grand Rapids: Eerdman's, 1965. (Originally published 1548). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. Chrysostom. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 14. Peabody, Mass.:Hendrickson, 1994. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Edwards, Jonathan. The Works of Jonathan Edwards. 2 Vols. Edinburgh: Banner of Truth, 1974. Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Keil, Carl & Delitzsch, Franz. Biblical Commentary on the Old Testament. Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Meyer, F. B. Devotional Commentary on Philippians. Grand Rapids: Kregel, 1979. Morgan, G. Campbell. The Gospel According to John. Grand Rapids: Revell, 1992. Morris, Leon. Expository Reflections on the Gospel of John. Grand Rapids: Baker, 1991. Morris, Leon. The Gospel According to John. Grand Rapids: Eerdman's, 1971. Moule, H.C.G. Philippian Studies. Fort Washington, PA: Christian Literature Crusade, 1975. (Originally published 1927). Pink, Arthur W. Exposition of the Gospel of John. Grand Rapids: Zondervan, 1975. (Originally published 1945). Pink, Arthur W. Gleanings in Genesis. Chicago: Moody, 1981. Plumer, William S. Studies in the Book of Psalms. Carlisle, PA: Banner of Truth, 1990. (Originally published in 1867). Ryle, J. C. Expository Thoughts on the Gospels: John. Edinburgh: Banner of Truth, 1991. Silva, Moises. Philippians. Grand Rapids: Baker, 1992. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Smith, Chuck. Audio Tapes on Psalms. Costa Mesa, CA: Word for Today, 1988. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Strauss, Lehman. Devotional Studies in Philippians. Neptune, NJ: Loizeaux Bros., 1959. Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. Vaughan, Charles John. Epistle to the Philippians. Minneapolis: Klock & Klock, 1985. (Originally published 1872). =========================================================== Postscript: True and False Service =================================== "There be many things that move, and yet their motion is not an argument of life. A windmill when the wind serveth, moveth, and moveth very nimbly too; yet this cannot be said to be a living creature. No; it moveth only by an external cause, by an artificial contrivance. So it is also if a man see another man move, and move very fast, in those things which of themselves are the ways of God: you shall see him move as fast to hear a sermon as his neighbor doth; he is as forward and hasty to thrust himself a guest to the Lord's table (when God hath not bid him) as any. Now,the question is, what principle sets him a-work? If it be an inward principle of life, out of a sincere affection and love to God and His ordinances, it argueth that man hath some life of grace; but if it be some wind that bloweth on him--the wind of state, the wind of law, the wind of danger, of penalty, the wind of fashion or custom--to do as his neighbors do; if these or the like be the things that draw him thither, this is no argument of life at all: it is a cheap thing, it is a counterfeit and dead piece of service." -- Martin Day (1660) ---------- Footnotes ---------- 1. W.H. Griffith Thomas, Genesis: A Devotional Commentary, pg. 272. 2. F. B. Meyer, Devotional Commentary on Philippians, pg. 231. 3. Thomas Brooks, Precious Remedies Against Satan's Devices, from the Introduction. 4. John Calvin, The Epistles of Paul the Apostle, pg. 291. 5. All Scriptures cited in this study are taken from the King James Version. 6. William Plumer, Studies in the Book of Psalms, pg. 373. 7. David Dickson, Commentary on the Psalms, pg. 149. 8. "Sirion" is the Sidonian name for Mount Hermon. 9. Charles Spurgeon, A Treasury of David, Vol. II, pg. 31.