Scripture Studies - Vol. V; No. 1 - February 1998 ================================================= In this issue: Old Testament Study - Gen. 37 A Classic Study - Navigation Spiritualized, pt. 2, by John Flavel New Testament Study - Matthew 4:12-25 A Study for Young Christians - On Dealing with Controversy, by Richard Baxter A Study in Psalms - Psalm 35 For Meditation - Three Poems of Faith through Affliction Bibliography and Suggested Reading Postscript: The Cost of Pride 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. 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May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 35-36 =================================== Joseph ------ 1Jacob lived in the land where his father had stayed, the land of Canaan. 2This is the account of Jacob. Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father's wives, and he brought their father a bad report about them. 3Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him. 4When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him. 5Joseph had a dream, and when he told it to his brothers, they hated him all the more. 6He said to them, "Listen to this dream I had: 7We were binding sheaves of corn out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered round mine and bowed down to it." 8His brothers said to him, "Do you intend to reign over us? Will you actually rule us?" And they hated him all the more because of his dream and what he had said. 9Then he had another dream, and he told it to his brothers. "Listen," he said, "I had another dream, and this time the sun and moon and eleven stars were bowing down to me." 10When he told his father as well as his brothers, his father rebuked him and said, "What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?" 11His brothers were jealous of him, but his father kept the matter in mind. 12Now his brothers had gone to graze their father's flocks near Shechem, 13and Israel said to Joseph, "As you know, your brothers are grazing the flocks near Shechem. Come, I am going to send you to them." "Very well," he replied. 14So he said to him, "Go and see if all is well with your brothers and with the flocks, and bring word back to me." Then he sent him off from the Valley of Hebron. When Joseph arrived at Shechem, 15a man found him wandering around in the fields and asked him, "What are you looking for?" 16He replied, "I'm looking for my brothers. Can you tell me where they are grazing their flocks?" 17"They have moved on from here," the man answered. "I heard them say, 'Let's go to Dothan.'" So Joseph went after his brothers and found them near Dothan. 18But they saw him in the distance, and before he reached them, they plotted to kill him. 19"Here comes that dreamer!" they said to each other. 20"Come now, let's kill him and throw him into one of these cisterns and say that a ferocious animal devoured him. Then we'll see what comes of his dreams." 21When Reuben heard this, he tried to rescue him from their hands. "Let's not take his life," he said. 22"Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him." Reuben said this to rescue him from them and take him back to his father. 23So when Joseph came to his brothers, they stripped him of his robe--the richly ornamented robe he was wearing-- 24and they took him and threw him into the cistern. Now the cistern was empty; there was no water in it. 25As they sat down to eat their meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were loaded with spices, balm and myrrh, and they were on their way to take them down to Egypt. 26Judah said to his brothers, "What will we gain if we kill our brother and cover up his blood? 27Come, let's sell him to the Ishmaelites and not lay our hands on him; after all, he is our brother, our own flesh and blood." His brothers agreed. 28So when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt. 29When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes. 30He went back to his brothers and said, "The boy isn't there! Where can I turn now?" 31Then they got Joseph's robe, slaughtered a goat and dipped the robe in the blood. 32They took the ornamented robe back to their father and said, "We found this. Examine it to see whether it is your son's robe." 33He recognized it and said, "It is my son's robe! Some ferocious animal has devoured him. Joseph has surely been torn to pieces." 34Then Jacob tore his clothes, put on sackcloth and mourned for his son many days. 35All his sons and daughters came to comfort him, but he refused to be comforted. "No," he said, "in mourning will I go down to the grave to my son." So his father wept for him. 36Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard. ----------------------- Having just enumerated the descendants of Esau at the end of Genesis 36, Moses returns here to focus on Jacob's family, never again to mention Esau. This is the pattern of the Bible. The huge family tree of humanity is pruned to focus upon the chosen line of God. In Genesis, Moses signals such a pruning with the words "This is the account ofŠ" (see Gen. 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19). Here, in order to focus solely on Jacob's family, Moses begins: "This is the account of Jacob" (vs. 2). The remainder of the book of Genesis will be concerned with Jacob's sons, and Joseph will emerge as the main character in the story of Jacob's sons. Historically, Joseph is a very important personage because through the events of his life, the nation of Israel is brought to Egypt. Theologically, Joseph is also very important because through his life, we see how God works providentially to bring about His purposes. Moreover, Joseph presents to us a very powerful example of faith through testings and trials. He never gives up hope, but always trusts that God is working to bring about His will. Even in the direst of circumstances, Joseph always sees God's hand of providence and protection. "Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father's wives, and he brought their father a bad report about them" (vs. 2). Recall that Joseph was Jacob's eleventh son, but was the first son of Jacob's most beloved wife Rachel. The fact that Jacob had sons by four different wives must have caused strife in the family. We have seen that there was a certain amount of strife between the wives during their child bearing years (see Gen. 29:31-30:43). There is reason to believe that this strife carried over to the sons. It seems that the sons of the same wives stuck together. For instance, in Genesis 34, the sons of Leah spearheaded the attack on Shechem. Here, we have "the sons of Bilhah and the sons of Zilpah" making mischief while tending Jacob's flock, so Joseph "brought their father a bad report about them" (vs. 2). There are mixed feelings about Joseph bringing the "bad report" to his father. Was Joseph bringing the "bad report" to increase his father's estimation of him ("tattling", as it were)? Or was Joseph behaving righteously in reporting the evil behavior of his brothers? There is not enough in the text to reveal Joseph's motives, but we are told directly: "Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age" (vs. 3). Jacob favored Joseph of all his sons. Certainly what we know of Joseph's elder brothers would not lend Jacob to favor any of them but Joseph. Sadly, Jacob did not hide his favoritism of Joseph: "He made a richly ornamented robe for him" (vs. 3). Some commentators think that the robe that Jacob gave Joseph denoted that Joseph was to receive the birthright. In any case, Jacob's failure to hide his favoritism caused strife in the family: "When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him" (vs. 4). This is the latest in a long line of failures that Jacob has had as the head of his household. First, rather than stemming the rivalry that Rachel and Leah had concerning offspring, he reinforced it by agreeing to sleep with their handmaids Bilhah and Zilpah (Gen. 30:3ff). Later, he allowed his young daughter Dinah too much freedom in wandering in Shechem (which led to her being seduced). Then, he did not show leadership in dealing with the aftermath of Dinah's seduction, but allowed his sons to take matters in their own hands (see Gen. 34). In fact, Jacob seemed to give his sons free rein in whatever they did. He never was a strong leader of righteousness for his family (he even seemed to turn a blind eye when Reuben his son slept with Rachel's handmaid Bilhah, see Gen. 35:22). Throughout much of this time, he tolerated idolatry in his household, mainly because his beloved wife Rachel practiced it (Jacob finally purged his household of idolatry in Gen. 35:2). Rather than being an example of righteous leadership to his family, Jacob was (for the most part) an example of a conniver, often practicing deceit in his dealings with others. Jacob's lack of strong, godly leadership in his family led to many troubles: his daughter Dinah (as mentioned) was seduced; his sons led an evil, brutal attack and killed many innocent people in Shechem; one of his sons committed incest in sleeping with his step-mother; and then here in this chapter, all the evil culminates in ten of the brothers conspiring to kill their young brother. All this is said to point out how important it is for men to be strong, godly leaders in their families. To be a strong, godly leader of a family is much more difficult than being a lax, lazy father. But as we have seen in Jacob's life, to be lax and lazy as a parent can have tragic results. "Joseph had a dream, and when he told it to his brothers, they hated him all the more. He said to them, 'Listen to this dream I had: We were binding sheaves of corn out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered round mine and bowed down to it'" (vss. 5-7). God blessed Joseph by giving him a prophetic dream. We know that the dream is prophetic because we can read later that the dream is fulfilled (see Gen. 42:6). As we shall see, to get to the point where the dream is fulfilled, Joseph will have to face much affliction. And so, we can infer that one of the reasons that God revealed this prophetic dream to Joseph was so that he (and we) would know in the end that God was in control of the situation all of the time. Throughout all of the coming trials that Joseph faces, God is working the events according to His will, and also ultimately to the benefit of Joseph and his family. Joseph's brothers must have had a sense that Joseph's dream was prophetic, for they were angry when they heard it: "His brothers said to him, 'Do you intend to reign over us? Will you actually rule us?' And they hated him all the more because of his dream and what he had said" (vs. 8). Now I ask, why did Joseph tell his brothers of the dream? This is the second time that we have read that Joseph's loose lips have increased his brother's hatred of him (cf. vs. 2). It seems to me that boastful pride led Joseph to tell his brothers of the dream. Joseph was boastfully proud that God was going to exalt him over his brothers. Look again at what he says: "Šsuddenly my sheaf rose and stood upright, while your sheaves gathered round mine and bowed down to it." Boastful pride in our gifts and abilities, even gifts and abilities given to us by God, is sinful, serving to put others down. Joseph would have done much better to do what Mary (the mother of Jesus) did with the gifts God gave her: "Mary treasured up all these things and pondered them in her heart" (Luke 2:19). As if to confirm the validity of the dream, God gave Joseph yet another dream, and again he "told it to his brothers": "I had another dream, and this time the sun and moon and eleven stars were bowing down to me" (vs. 9). Even Jacob was upset at this dream: "His father rebuked him and said: 'What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?'" (vs. 10). Though initially angry, the godly Jacob recognized the importance of the dreams, for, rather than remaining angry (as Joseph's brothers did), Jacob pondered the dreams and "kept the matter in mind" (vs. 11). Again, the brothers must have also realized that the dreams were prophetic for they were "jealous" of Joseph. They would not have been "jealous" if they had not believed that Joseph indeed would reign over them. Some time later, "[Joseph's] brothers had gone to graze their father's flocks near Shechem, and Israel said to Joseph, 'As you know, your brothers are grazing the flocks near Shechem. Come, I am going to send you to them.' 'Very well,' he replied. So he said to him, 'Go and see if all is well with your brothers and with the flocks, and bring word back to me.' Then he sent him off from the Valley of Hebron" (vss.12-14). Jacob, showing fatherly concern for his sons, decides to send Joseph to "see if all is well" with them. Here we have Joseph as an interesting type of Jesus. We have a son sent by his father to hostile brothers. John speaks of Jesus: "He came to that which was His own, but His own did not receive Him" (John 1:11). Also, Joseph's mission was not to check up on his brothers to see if they were making some sort of mischief, but rather to check up on them to "see if all is well". Similarly, Jesus did not come in judgment, but came for our well-being. As Jesus Himself taught: "For God did not send his Son into the world to condemn the world, but to save the world through Him" (John 3:17). Joseph's brothers were not in Shechem, but had moved on to Dothan (see vss. 15-17), a few miles away. Joseph was faithful to his mission and continued on to look for his brothers. "But they saw him in the distance, and before he reached them, they plotted to kill him" (vs. 18). There is hardly a more tragic plot presented in literature than when brother kills brother. In literature, often, the tragedy comes about through unusual circumstances and a brother unwittingly kills his brother. Here we have eight brothers [1] purposely plotting to kill a younger, innocent brother. And wait. Are not these brothers the chosen people of God? Are they not to be the heads of the twelve tribes of Israel? It is a testimony to the truth of the Bible that it reports the bad as well as the good concerning God's chosen people. It seems that it was primarily Joseph's dreams that spurred the brothers on to kill him: "'Here comes that dreamer!' they said to each other. 'Come now, let's kill him and throw him into one of these cisterns and say that a ferocious animal devoured him. Then we'll see what comes of his dreams.'" (vss. 19-20). It is significant that it was the dreams that incited the brothers to kill. This means that the brothers were not only killing their brother, but they were fighting against God. We have pointed out already that the brothers believed that Joseph's dreams were prophetic. So here, by killing Jacob, the brothers were trying to quash the prophecy. It is foolish to fight against God. God's will was to be done, in spite of the brothers' actions. Not all of the brothers wanted to kill Joseph: "When Reuben heard this, he tried to rescue him from their hands. 'Let's not take his life,' he said. 'Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him.' Reuben said this to rescue him from them and take him back to his father." (vss. 21-22). Reuben had the moral strength to be against killing Joseph. He convinced his brothers to throw Joseph in the cistern without first shedding his blood. The brothers went along with this plan because (I guess) they felt (incorrectly) that they would be under less guilt if the elements killed him rather than their hands. Though Reuben had moral strength, he did not have moral courage. He did not have the courage to stand up to his brothers. He merely tricked them into not killing Joseph right away so that he could rescue him later. We should strive for moral strength, but also for moral courage. We should desire to do right, but also stand up for right in the face of evil, trusting in the Lord to support us in our moral stand. At this time, the brothers "sat down to eat their meal" (vs. 25). This shows the hardness of the brothers hearts. They were still within earshot of Joseph in the cistern. We learn later that Joseph was pleading for his life (see Gen. 42:21). Yet, they could calmly sit down and eat their meal. Judah, it appears, was having second thoughts. "Judah said to his brothers, 'What will we gain if we kill our brother and cover up his blood? Come, let's sell him to the Ishmaelites and not lay our hands on him; after all, he is our brother, our own flesh and blood.' His brothers agreed" (vss. 26-27). They agree to sell Joseph as a slave to the Ishmaelites (who were traveling with the Midianites) so as to gain something from getting rid of him. Interestingly (and possibly typologically), it was Judah (the Old Testament form of the name "Judas") who sold his brother for twenty shekels of silver. By selling Joseph, the brothers foiled Reuben's plan of rescuing Joseph. Reuben apparently left his brothers after Joseph was thrown into the cistern so as to have an opportunity to return and rescue him. "When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes" (vs. 29). The brothers took Joseph's robe, "slaughtered a goat and dipped the robe in the blood. They took the ornamented robe back to their father and said, 'We found this. Examine it to see whether it is your son's robe'" (vss. 31-32). There is much irony here. Jacob, who many years before killed a goat to deceive his father Isaac (see Gen. 27:9,14), is deceived by his own sons with a slaughtered goat. Surely, it is true, "a man reaps what he sows" (Gal. 6:7). Jacob, needless to say, is greatly distressed at the apparent death of his favored son (vss. 34-35). One wonders why not one of the brothers had the moral strength to tell his father what really happened. Jacob surely would have had the resources to buy Joseph back from the Midianites. But they all kept silent, and "the Midianites sold Joseph in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard" (vs. 36). =========================================================== A Classic Study - Navigation Spiritualized ========================================== by John Flavel (1628-1691) [Here, we continue our reprint of excerpts from John Flavel's book Navigation Spiritualized. John Flavel was a 17th Century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote Navigation Spiritualized, a book which draws parallels between things of the sea and spiritual things. This book is a masterpiece in the way it communicates spiritual truths in the language of its target audience, the seamen of Dartmouth. In fact, it was written specifically for the seamen to take on voyages and read, so that (for example), while they sailed the boundless seas, they could read of God's boundless mercies; or, while they adjusted their sails for shifting winds, they could read how to prepare their souls for the shifting winds of life; etc. And indeed, though few of us are seamen, we are all on a voyage through this life, so (I dare say) we may all profit from this study. We continue it with an abridged reprint of the Supplementary Epistle which was written (I believe) by Thomas Manton (the author is only identified as "T. M."]--Ed. The Art of Spiritual Navigation ------------------------------- To every Seaman sailing Heavenward. Ingenious Seamen, The art of Navigation, by which islands especially are enriched, and preserved in safety from foreign invasions; and the wonderful works of God in the great deep, and foreign nations, are most delightfully and fully beheld, etc. is an art of exquisite excellency, ingenuity, rarity, and mirability; but the art of spiritual navigation is the art of arts. It is a gallant thing to be able to carry a ship richly laden round the world; but it is much more gallant to carry a soul (that rich loading, a pearl of more worth than all the merchandise of the world) in a body (that is as liable to leaks and bruises as any ship is) through the sea of this world (which is as unstable as water, and hath the same brinish taste and salt gust which the waters of the sea have) safe to heaven (the best haven) so as to avoid splitting upon any soul-sinking rocks, or striking upon any soul-drowning sands. The art of natural navigation is a very great mystery; but the art of spiritual navigation is by much a greater mystery. Human wisdom may teach us to carry a ship to the Indies: but the wisdom only that is from above can teach us to steer our course aright to the haven of happiness. This art is purely of divine revelation. The truth is, divinity (the doctrine of living to God) is nothing else but the art of soul-navigation, revealed from heaven. A mere man can carry a ship to any desired port in all the world but no mere man can carry a soul to heaven. He must be a saint, he must be a divine (so all saints are) that can be a pilot to carry a soul to the fair-haven in Emmanuel's land. The art of natural navigation is wonderfully improved since the coming of Christ, before which time (if there be truth in history) the use of the [compass] was never known in the world; and before the virtue of that was revealed unto the mariner, it is unspeakable with what uncertain wanderings seamen floated here and there, rather than sailed the right and direct way. Sure I am, the art of spiritual navigation is wonderfully improved since the coming of Christ; it oweth its clearest and fullest discovery to the coming of Christ. This art of arts is now perfectly revealed in the scriptures of the Old and New Testament. . . What further shall be added by way of preface. . . is to stir up all, especially seamen, to [be] conscience of using such choice helps for the promoting the sanctification and salvation of their souls, for the making of them as dexterous in the art of spiritual navigation, as any of them are in the art of natural navigation. Consider therefore, 1. What rich merchandise thy soul is. Christ assures us, one soul is more worth than all the world. The Lord Jesus doth, as it were, put the whole world into one scale, and one soul in the other, and the world is found too light (see Matt. 16:26). Shouldst thou by skill in natural navigation carry safe all the treasures of the Indies into thine own port, yea, gain the whole world, and for want of skill in spiritual-navigation lose thy own soul, thou wouldest [fail in] the greatest [of] sea-voyages. There is a plain [truth] in those words of Christ, "What is a man profited if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for His soul?" (Matt. 16:26). More is meant than is spoken. 2. What a leaking vessel thy body is,[2] in which this unspeakable, inconceivable rich treasure, thy soul, is embarked! O the many diseases and distempers in the humours and passions that thy body is subject to! It is above 2000 years ago, that there have been reckoned up 300 names of diseases; and there be many under one name, and many nameless, which pose the physicians not only how to cure them, but how to call them. And for the affections and passions of the mind, the distempers of them, are no less deadly to some, than the diseases of the body; but besides these internal causes, there are many external causes of leaks in this vessel, as poisonous malignities, wrathful hostilities, and casual mishaps; very small matters may be of great moment to the sinking of this vessel. The least gnat in the air may choke one, as it did Adrian, a pope of Rome; a little hair in milk may strangle one, as it did a counsellor in Rome; a little stone of a raisin may stop one's breath, as was the case of the poet Anacreon. Thus you see what a leaking vessel you sail in. Now the more leaky any ship is, the more need there is of skill to steer wisely. 3. Consider what a dangerous sea the world is in which thy soul is to sail in the leaking ship of thy body. As there are not more changes in the sea, than are in the world, the world being only constant in inconstancy, "The fashion of this world passeth away" (I Cor. 7:31). So there are not more dangers in the sea for ships, than there are in the world for souls. In this world souls meet with rocks and sands, syrens and pirates; worldly temptations, worldly lusts, and worldly company cause many to "drown themselves in perdition" (I Tim. 6:9). The very things of this world endanger your souls. By worldly objects we soon grow worldly. It is hard to touch pitch, and not be defiled. The lusts of this world stain all our glory, and the men of this world pollute all they converse with. A man that keeps company with the men of this world, is like him that walketh in the sun, tanned insensibly. Thus I have hinted to you the dangerousness of the sea wherein you are to sail. Now the more dangerous the sea is, the more requisite it is that the sailor be an artist. 4. Consider, what if through want of skill in the heavenly art of spiritual navigation, thou shouldst not steer thy course aright! I will instance only in two consequents there of: 1. Thou wilt never arrive at the haven of happiness; 2. Thou shalt be drowned in the ocean of God's wrath. As true as the word of God is true, as sure as the heavens are over thy head, and the earth under thy feet; as sure as thou yet livest, and breathest in this air; so true and certain it is, thou shalt never enter into heaven, but sink into the deep of the bottomless pit. Am I not herein a messenger of the saddest tidings that ever yet thy ears did hear? Possibly now thou makest a light matter of these things, because thou dost not know what it is to miss of heaven, what it is for ever to lie under the wrath of God; but hereafter thou wilt know fully what it is to have thy soul lost eternally, so lost, as that God's mercies, and all the good there is in Christ, shall never save it; and as God hath set and ordered things, can never save it. Hereafter thou wilt be perfectly sensible of the good that thou mightest have had, and of the evil that shall be upon thee (this is God's peculiar prerogative, to make a creature as sensible of misery as He pleaseth) then thou wilt have other thoughts of these things than thou now hast. Then the thoughts of thy mind shall be busied about thy lost condition, both as to the pain of loss, and the pain of sense, so that thou shalt not be able to take any ease one moment; then, that thy torments may be increased, they acknowledge the truth of thy apprehensions, yea, the strength of them shall be increased; thou shalt have the true and deep apprehensions of the greatness of that good that thou shalt miss of, and of that evil which thou shalt procure unto thyself; and then thou shalt not be able to choose, but to apply all thy loss, all thy misery to thyself, which will force thee to roar out, O my loss! O my misery! O my inconceivable, irrecoverable loss and misery! Yea, for the increasing of thy torments, thy affections and memory shall be enlarged. O that, to prevent that loss and misery, these things may now be known, and laid to heart! O that a blind understanding, a stupid judgment, a bribed conscience, a hard heart, a bad memory, may no longer make heaven and hell to seem but trifles to thee! Thou wilt then easily be persuaded to make it thy main business here, to become an artist in spiritual navigation. But to shut up this preface, I shall briefly acquaint seamen, why they should, of all others, be men of singular piety and heavenliness, and therefore more than ordinarily study the heavenly art of spiritual navigation. O that seamen would then consider: 1. How nigh they border upon the confines of death and eternity every moment; there is but a step, but an inch or two between them and their graves, continually: the next gust may overset them, the next wave may swallow them up. In one place lie lurking dangerous rocks, in another perilous sands, and every where stormy winds, ready to destroy them. Well may the seamen cry out, "I have not had tomorrow in my hands these many years." Should not they then be extraordinarily serious and heavenly continually! Certainly nothing more composeth the heart to such a frame, than the lively apprehensions of eternity do; and none have greater external advantages for that, than seamen have. 2. Consider (seamen) what extraordinary help you have [in] the book of the creatures: "The whole creation is God's voice; it is God's excellent handwriting, or the sacred scriptures of the most High" to teach us much of God, and to make conscience of obeying God only, naturally, and continually. The heavens, the earth, the waters, are the three great leaves of this book of God, and all the creatures are so many lines in those leaves. All that learn not to fear and serve God by the help of this book, will be left inexcusable (see Rom. 1:20). How inexcusable then will ignorant and ungodly seamen be! Seamen should, in this respect, be the best scholars in the Lord's school, seeing they do, more than others, see the works of the Lord, and His wonders in the great deep (see Ps. 107:24). 3. Consider how often you are nearer heaven than any people in the world. "They mount up to heaven" (Ps. 107:26). It has been said of an ungodly minister, that contradicted his preaching in his life and conversation, that it was pity he should ever come out of the pulpit, because he was there as near heaven as ever he would be. Shall it be said of you, upon the same account, that it is a pity you should come down from the high towering waves of the sea? Should not seamen that in stormy weather have their feet (as it were) upon the battlements of heaven, look down upon all earthly happiness in this world but as base, waterish, and worthless? The great cities of Campania seem but small cottages to them that stand on the Alps. Should not seamen, that so oft mount up to heaven, make it their main business here, once at last to get into heaven? What! (seamen) shall you only go to heaven against your wills? When seamen mount up to heaven in a storm, the Psalmist tells us, that "their souls are melted because of trouble" (Ps. 107:26). O that you were continually as unwilling to go to hell, as you are in a storm to go to heaven! 4. And lastly, Consider what engagements lie upon you to be singularly holy, from your singular deliverances and salvations. They that go down to the sea in ships, are sometimes in the valley of the shadow of death, by reason of the springing of perilous leaks; and yet miraculously delivered, either by some wonderful stopping of the leak, or by God's sending some ship within their sight, when they have been far out of sight of any land; or by His bringing their near-perishing ship safe to shore. Sometimes they have been in very great danger of being taken by pirates, yet wonderfully preserved, either by God's calming of the winds in that part of the sea where the pirates have sailed, or by giving the poor pursued ship a strong gale of wind to run away from their pursuers, or by sinking the pirates, etc. Sometimes their ships have been cast away, and yet they themselves wonderfully got safe to shore upon planks, yards, masts, etc. I might be endless in enumerating their deliverances from drowning, from burning, from slavery, etc. Sure (seamen) your extraordinary salvations lay more than ordinary engagements upon you, to praise, love, fear, obey, and trust in your Savior and Deliverer. I have read that the enthralled Greeks were so affected with their liberty, procured by Flaminius the Roman general, that their shrill acclamations of "A Savior! A Savior!" made the very birds fall down from the heavens astonished. O how should seamen be affected with their sea-deliverances! Many that have been delivered from Turkish slavery, have vowed to be servants to their redeemers all the days of their lives. Ah! Sirs, will not you be more than ordinarily God's servants all the days of your lives, seeing you have been so oft, so wonderfully redeemed from death itself by Him? Verily, do what you can, you will die in God's debt. "As for me, God forbid that I should sin against the Lord in ceasing to pray for you" (I Sam. 12:23-24). That by the perusal of this short and sweet treatise, wherein the judicious and ingenious author hath well mixed profit and pleasure, you may learn the good and right way, even to fear the Lord, and serve Him in truth with all your hearts, considering how great things He hath done for you. This is the hearty prayer of your cordial friend, earnestly desirous of a prosperous voyage for your precious and immortal soulsŠ T. M. =========================================================== New Testament Study - Matthew 4:12-25 ===================================== The Work Begins --------------- 12When Jesus heard that John had been put in prison, He returned to Galilee. 13Leaving Nazareth, He went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali-- 14to fulfil what was said through the prophet Isaiah: 15"Land of Zebulun and land of Naphtali, the way to the sea, along the Jordan, Galilee of the Gentiles-- 16the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." 17From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near." 18As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19"Come, follow me," Jesus said, "and I will make you fishers of men." 20At once they left their nets and followed Him. 21Going on from there, He saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22and immediately they left the boat and their father and followed Him. 23Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. 24News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralysed, and He healed them. 25Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed Him. -------------------- The baptism of Jesus was the ceremony that initiated His ministry. The fasting and temptations in the desert were Jesus' boot camp (so to speak), to prepare Him for His ministry. Here in this chapter, the ministry of Jesus begins in earnest. "When Jesus heard that John had been put in prison, He returned to Galilee" (vs. 1). After the baptism and testing in the desert, Jesus began gathering disciples and baptizing in the Judean countryside. This period of time is described in the Gospel of John (see John 3:22-36). When Jesus was baptizing, there was some jealousy of Jesus' success by the followers of John the Baptist. "They came to John and said to him, 'Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, He is baptizing, and everyone is going to him.'" (John 3:26). John tried to stem this jealousy by telling his followers: "[Jesus] must become greater; I must become less" (John 4:30). John's disciples did not realize (though he often told them) that the purpose of his ministry was to prepare for Jesus' ministry. But such is the nature of sinful man. We are so prone to jealousy, even in the work of God. If another's ministry is thriving and successful in bringing people to the truth of God, rather than praising the Lord for the success of His work, we are jealous that our work is not as successful. Oh, sinful man! God had a solution to the problem of the jealousy of John's followers. By His will, "John had been put in prison".[3] I have no doubt that this was the will of God. John's purpose as a forerunner to the Messiah was fulfilled. It was time now for full focus to be placed upon Jesus and His ministry. "Leaving Nazareth, [Jesus] went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali--to fulfil what was said through the prophet Isaiah: 'Land of Zebulun and land of Naphtali, the way to the sea, along the Jordan, Galilee of the Gentiles--the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned'" (vss. 13-16). In fulfillment of prophecy, Jesus based His ministry in Galilee. This prophecy (taken from Isa. 9:1-2) was God's promise to Galilee (a land that had suffered much under the hand of God for their sin) that light would come to drive away the darkness. It was appropriate to the purpose of Jesus' ministry that He came to a land of darkness, rather than, say, base His ministry in Jerusalem. Jesus reached out to those in the dark, those in ignorance of the truth of God, those in misery, those in sin. His purpose was to bring them into the light, into knowledge of the truth of God, into happiness, into holiness. The light of Jesus now reaches far beyond "Galilee of the Gentiles". Sadly though, "many live under the full blaze of the gospel as if they still sat in the shadow of death."[4] "From that time on Jesus began to preach, 'Repent, for the kingdom of heaven is near'" (vs. 17). Note that the message of Jesus was the same as the message that John the Baptist preached (see Matt. 3:2). This makes sense. The message is from God. The same message that was appropriate for the fiery preaching of John the Baptist was also appropriate for the gentle preaching of Jesus. The message of repentance is also a message that is as appropriate now as it was then. It is a message that says to turn away from the ways of the world and turn towards the ways of God. The world often mocks the message of repentance. The world desires to maintain its hold on us. Matthew next gives an account of the calling of four of Jesus' disciples into full-time service. "As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 'Come, follow me,' Jesus said, 'and I will make you fishers of men.' At once they left their nets and followed Him" (vss. 18-20). The fishermen Simon and Andrew were in the midst of their workday on the lake when they received the call from Jesus: "Come, follow me." There was no hesitation, no second thoughts; but rather "at once they left their nets and followed Him."[5] Note who Jesus called: fishermen. They were probably a rough and tough bunch, with calloused hands and tanned bodies. The first teachers of Christianity were not rabbis, but fishermen and tax collectors. They were not educated in seminary, but were educated on the street, at Jesus' side. "The fact that our Lord chose 'fishermen' to receive and propagate His teachings, and not rabbis, shows that He relied on something better than mere human learning and worldly influence, and the success of their labors is one evidence of the divine power which attends the preaching of the gospel."[6] Note how Jesus called them: "Come, follow me." He did not say, "Come, listen to me", but "Come, follow me." True disciples of Jesus do not just hear (or read) His words, but they "follow" Him: they strive to walk in His footsteps, they use His life as an example of how they should live. Note what Jesus promised them: "I will make you fishers of men." They would not have to rely on their own ability to transform themselves into "fishers of men", but rather Jesus was going to transform them. He said: "I will make youŠ" And yes, friend, this promise applies to you also. You do not have to rely on your own ability to transform your life in order to be a productive disciple of Christ. You must just "follow" Him, and He will transform you so that you may bear fruit to His glory. For Peter and Andrew, Jesus was promising to transform them from fishers of fish to "fishers of men", "no longerŠtaking fish from the lake, butŠdrawing men up out of the abyss of sin and death, catching them in the great net of God!"[7] In the transformation, Peter and Andrew would be using skills they had developed as fishers of fish (skills that they already had). If you think about it, fishers of fish and fishers of men both need (among other things) "tact, perseverance, patient endurance of frequent failure."[8] They would now be using these skills for God's glory. And so also, if you follow Him, Jesus will transform you so that you may use skills that you already have for His glory. Are you a lawyer? He will use your skills of rhetoric to communicate the gospel to others. Are you a doctor? He will use your skills of healing bodies to heal souls. Are you a musician? He will use your skills of musicianship to lead His people in the worship of God. Etc., etc., etc. You too have skills that Jesus will transform for His glory. The call of Peter and Andrew was followed by the call of James and John: "Going on from there, He saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, and immediately they left the boat and their father and followed Him" (vss. 21-22). Again, the gentle, yet compelling voice of Jesus caused James and John to, without hesitation, "immediately" leave their boat and follow Him. But wait, James and John not only left their boat, but also left "their father".[9] We should put the work of Jesus before the work of our worldly business. We should put the tie to Jesus ahead of even our strongest family ties. The world calls those who do such things "fanatics". And I say, "Yes! We are to be fanatics for Jesus Christ!" The world calls us, "Jesus freaks". If so, then "Yes! I am proud to be a 'Jesus freak'!" Matthew continues by summarizing the work Jesus was doing: "Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people" (vs. 23). Note the three aspects of Jesus' ministry: "teaching", "preaching", and "healing". "Teaching" is the systematic instruction of God's truth. "Preaching" is the terse proclamation of the Gospel message, usually directed at non-believers. "Healing" was one of Jesus' primary works of service to the people. Matthew continues: "News about him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralysed, and He healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed Him" (vs. 24-25). So note, it was His "healing", His service to the community that brought the crowds in to hear His "preaching". So also, our service to the community will endear the public to the church so that they will desire to hear "preaching". Through "preaching", the crowds are given the truths of the gospel, so that they may accept the truth and receive Christ into their lives. At that point, they will desire systematic "teaching". So Father, help us to follow the example of ministry that Jesus has set forth. May we be as tireless and as successful in our service as He was in His. We praise You that He came to us while we were in the darkness and brought us into the light. May we also, by Your Spirit, be a light to those who are in the dark around us. In the name of Jesus we pray these things, Amen. =========================================================== A Study for Young Christians, by Richard Baxter =============================================== [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome A Christian Directory.[10] This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I did), there is much in here worthy of meditation also for those who have been walking with God for many years.]--Ed. Direction IV - On Dealing with Controversy ------------------------------------------ Begin not too early with controversies in religion; and when you come to them, let them have but their due proportion of your time and zeal; but live daily upon [the] certain great substantials, which all Christians are agreed in. 1. Plunge not yourselves too soon into controversies: For (1.) It will be exceedingly to your loss, by diverting your souls from greater and more necessary things: you may get more increase of holiness, and spend your time more pleasingly to God, by drinking in deeper the substantials of religion, and improving them on your hearts and lives. (2.) It will corrupt your minds, and instead of humility, charity, holiness, and heavenly-mindedness, it will feed your pride, and kindle faction and a dividing zeal, and quench your charity, and possess you with a wrangling, contentious spirit, and you will make a religion of these sins and lamentable distempers. (3.) And it is the way to deceive and corrupt your judgments, and make you erroneous or heretical, to your own perdition and the disturbance of the church; for it is two to one, but either you presently err, or else get such an itch after notions and opinions that will lead you to error at the last. Because you are not yet ripe and able to judge of those things, till your minds are prepared by those truths that are first in order to be received. When you undertake a work that you cannot do, no wonder if it be ill done, and must be all undone again, or worse. Perhaps you will say, that you must not take your religion upon trust, but must "prove all things, and hold fast that which is good" (I Thess. 5:21). Answer. Though your religion must not be taken upon trust, there are many controverted smaller opinions that you must take upon trust, till you are capable of discerning them in their proper evidence. Till you can reach them yourselves, you must take them on trust, or not at all. Though you must believe all things of common necessity to salvation with a divine faith; yet many subservient truths must be received first by a human faith, or not received at all, till you are more capable of them. Nay, there is a human faith necessarily subservient to the divine faith, about the substance of religion; and the officers of Christ are to be trusted in their office, as helpers of your faith. Nay, let me tell you, that while you are young and ignorant, you are not fit for controversies about the fundamentals of religion themselves. You may believe that there is a God, long before you are fit to hear an atheist proving that there is no God. You may believe the Scripture to be the Word of God, and Christ to be the Savior, and the soul to be immortal, long before you will be fit to manage or study controversies hereupon. For nothing is so false or bad, which a wanton or wicked wit may not put a plausible gloss upon; and your raw unfurnished understandings will scarce be able to see through the pretence, or escape the cheat. When you cannot answer the arguments of seducers, you will find them leave a doubting in your minds; for you know not how plain the answer of them is, to wiser men. And though you must prove all things, you must do it in due order, and as you are able; and stay till your furnished minds are capable of the trial. If you will needs read before you know your letters, or pretend to judge of Greek and Hebrew authors, before you can read English, you will but become ridiculous in your undertaking. 2. When you do come to smaller controverted points, let them have but their due proportion of your time and zeal. And that will not be one hour in many days, with the generality of private Christians. By that time you have well learned the more necessary truths, and practiced daily the more necessary duties, you will find that there will be but little time to spare for lesser controversies. Opinionists that spend most of their time in studying and talking of such points, do steal that time from greater matters, and therefore from God, and from themselves. Better work is undone the while. And they that here lay out their chiefest zeal, divert their zeal from things more necessary, and turn their natural heat into a fever. 3. The essential necessary truths of your religion, must imprint the image of God upon your hearts, and must dwell there continually, and you must live upon them as your bread, and drink, and daily necessary food; all other points must be studied in subserviency to those; all lesser duties must be used as the exercise of the love of God or man, and of a humble heavenly mind. The articles of your creed, and points of catechism, are fountains ever running, affording you matter for the continual exercise of grace; it is both plentiful and solid nourishment of the soul, which these great substantial points afford. To know God the Creator, Redeemer, and Sanctifier, the laws and covenant of God, and His judgment, and rewards and punishments, with the parts and method of the Lord's prayer, which must be the daily exercise of our desires, and love, this is the wisdom of a Christian; and in these must he be continually exercised. You will say perhaps that the apostle saith: "Leaving the principles of the doctrine of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works," etc. (Heb. 6:1). Answer. By "leaving" he meaneth not passing over the practice of them as men that have done with them, and are past them; but leaving at that time to discourse of them, or his supposing them taught already; though he lay not the foundation again, yet he doth not pluck it up. 2. By "principles" he meaneth the first points to be taught, and learnt, and practised; and indeed regeneration and baptism is not to be done again; but the essentials of religion which I am speaking of, contain much more: especially to live in the love of God, which Paul calls the more excellent way (see I Cor. 12 and 13). 3. Going on to perfection, is not by ceasing to believe and love God, but by a more distinct knowledge of the mysteries of salvation, to perfect our faith, and love, and obedience. The points that opinionists call higher, and think to be the principal matter of their growth, and advancement in understanding, are usually but some smaller, less necessary truths, if not some uncertain, doubtful questions. Mark well I Tim. 1:4; 4:4; II Tim. 2:23; Titus 3:9; compared with John 17:3; Rom. 13:8-10; I Cor. 13; I John 3; I Cor. 1:23; 15:1-3; 2:2; Gal. 6:14; James 2; 3:1. =========================================================== A Study in Psalms - Psalm 35 ============================ Of David. 1Contend, O Lord, with those who contend with me; fight against those who fight against me. 2Take up shield and buckler; arise and come to my aid. 3Brandish spear and javelin against those who pursue me. Say to my soul, "I am your salvation." 4May those who seek my life be disgraced and put to shame; may those who plot my ruin be turned back in dismay. 5May they be like chaff before the wind, with the angel of the Lord driving them away; 6May their path be dark and slippery, with the angel of the Lord pursuing them. 7Since they hid their net for me without cause and without cause dug a pit for me, 8May ruin overtake them by surprise --may the net they hid entangle them, may they fall into the pit, to their ruin. 9Then my soul will rejoice in the Lord and delight in His salvation. 10My whole being will exclaim, "Who is like You, O Lord? You rescue the poor from those too strong for them, the poor and needy from those who rob them." 11Ruthless witnesses come forward; they question me on things I know nothing about. 12They repay me evil for good and leave my soul forlorn. 13Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, 14I went about mourning as though for my friend or brother. I bowed my head in grief as though weeping for my mother. 15But when I stumbled, they gathered in glee; attackers gathered against me when I was unaware. They slandered me without ceasing. 16Like the ungodly they maliciously mocked; they gnashed their teeth at me. 17O Lord, how long will You look on? Rescue my life from their ravages, my precious life from these lions. 18I will give You thanks in the great assembly; among throngs of people I will praise You. 19Let not those gloat over me who are my enemies without cause; Let not those who hate me without reason maliciously wink the eye. 20They do not speak peaceably, but devise false accusations against those who live quietly in the land. 21They gape at me and say, "Aha! Aha! With our own eyes we have seen it." 22O Lord, You have seen this; be not silent. Do not be far from me, O Lord. 23Awake, and rise to my defence! Contend for me, my God and Lord. 24Vindicate me in your righteousness, O Lord my God; do not let them gloat over me. 25Do not let them think, "Aha, just what we wanted!" or say, "We have swallowed him up." 26May all who gloat over my distress be put to shame and confusion; May all who exalt themselves over me be clothed with shame and disgrace. 27May those who delight in my vindication shout for joy and gladness; May they always say, "The Lord be exalted, who delights in the well-being of His servant." 28My tongue will speak of your righteousness and of Your praises all day long. --------------------- Once again, as in many psalms, David in righteousness seeks the Lord for help in his conflict with the wicked. The occasion of this psalm seems to be his fleeing from Saul, for in I Sam. 24:15, David expresses to Saul similar sentiments that are expressed to God in this psalm. David there says to Saul: "May the Lord be our judge and decide between us. May He consider my cause and uphold it; may He vindicate me by delivering me from your hand" (I Sam. 24:15). This psalm contains three parallel sections (vss. 1-10; vss. 11-18; vss. 19-28). Each section contains a lengthy prayer for God's help against the wicked. Each prayer includes an enumeration of the wicked deeds of David's adversaries. Then, each section ends with a promise of praise by David. A Prayer for the Lord to Take Up the Fight ------------------------------------------ 1Contend, O Lord, with those who contend with me; fight against those who fight against me. 2Take up shield and buckler; arise and come to my aid. 3Brandish spear and javelin against those who pursue me. Say to my soul, "I am your salvation." 4May those who seek my life be disgraced and put to shame; may those who plot my ruin be turned back in dismay. 5May they be like chaff before the wind, with the angel of the Lord driving them away; 6May their path be dark and slippery, with the angel of the Lord pursuing them. 7Since they hid their net for me without cause and without cause dug a pit for me, 8May ruin overtake them by surprise --may the net they hid entangle them, may they fall into the pit, to their ruin. 9Then my soul will rejoice in the Lord and delight in His salvation. 10My whole being will exclaim, "Who is like You, O Lord? You rescue the poor from those too strong for them, the poor and needy from those who rob them." ------------------- In this first section, David prays for the Lord to take up his fight against the wicked. He begins: "Contend, O Lord, with those who contend with me; fight against those who fight against me" (vs. 1). Note that in asking the Lord to take up his fight, David is just asking for justice: that his adversaries receive from the Lord what he (David) has received from them. David's adversaries have "contended" with him, so David asks: "Contend, O Lord, with those who contend with me." David's adversaries have "fought" with him, so David asks: "[F]ight against those who fight against me." David's goal "is to commit his cause to God as Advocate, Judge, Avenger."[11] Those who contend and fight against God's people are foolish. They are like bullies who pick on the little brother of the captain of the High School wrestling team. Eventually, they will find themselves facing an unbeatable adversary. The Lord of the universe will take up the cause of His people. David asks the Lord to take up defensive weapons on his behalf: "Take up shield and buckler; arise and come to my aid" (vs. 2). Then, David asks the Lord to take up offensive weapons on his behalf: "Brandish spear and javelin against those who pursue me" (vs. 3). But David does not only ask the Lord for physical help. He also asks for peace of mind: "Say to my soul, 'I am your salvation'" (vs. 3). What a blessing that God speaks to our souls! Be thankful for this! David here asks God to speak to his soul concerning His "salvation". God already speaks to us concerning His salvation in many ways: through His ministers and prophets, through His Word; through His Son; through His works; and even through His own voice directly to our hearts. Next, David enlists the help of the "angel of the Lord": "May those who seek my life be disgraced and put to shame; may those who plot my ruin be turned back in dismay. May they be like chaff before the wind, with the angel of the Lord driving them away; may their path be dark and slippery, with the angel of the Lord pursuing them" (vss. 4-6). In the previous psalm, David taught us: "The angel of the Lord encamps around those who fear Him, and He delivers them" (Ps. 34:7). So, for the people of God, the "angel of the Lord" is a Great Protector. However, in this psalm, we learn that, for the enemies of God, the angel of the Lord is a Great Adversary, and the bringer of judgment. David again appeals to God's justice: "Since they hid their net for me without cause and without cause dug a pit for me, may ruin overtake them by surprise--may the net they hid entangle them, may they fall into the pit, to their ruin" (vss. 7-8). David asks that his enemies be caught in their own net. This prayer is certainly within God's will, for it is promised in the Word of God: "Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life" (Gal. 6:7-8). The law of sowing and reaping is valid, not only in the agricultural realm (for there you certainly reap what you sow), but also in the spiritual realm. "It not unfrequently happens, that when a man is preparing sorrows for his fellow creatures, he is only, in reality, framing a weapon for his own chastisement, and whetting the edge of those miseries which shall afflict his own soul!"[12] David promises that, once he is delivered, he will praise the Lord for his deliverance: "Then my soul will rejoice in the Lord and delight in His salvation. My whole being will exclaim, 'Who is like You, O Lord? You rescue the poor from those too strong for them, the poor and needy from those who rob them'" (vss. 9-10). David will rejoice, not in the punishment of his enemies (for it is unfortunate that they must undergo judgment), but in his own deliverance and salvation. When delivered from trouble, many ascribe their deliverance to fate, or to luck, or to destiny, or (worse) to their own abilities. We must be careful to ascribe our deliverance to the true source: to the work of the Lord on our behalf, to His love and care for us. A Prayer for Swift Deliverance ------------------------------ 11Ruthless witnesses come forward; they question me on things I know nothing about. 12They repay me evil for good and leave my soul forlorn. 13Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, 14I went about mourning as though for my friend or brother. I bowed my head in grief as though weeping for my mother. 15But when I stumbled, they gathered in glee; attackers gathered against me when I was unaware. They slandered me without ceasing. 16Like the ungodly they maliciously mocked; they gnashed their teeth at me. 17O Lord, how long will You look on? Rescue my life from their ravages, my precious life from these lions. 18I will give You thanks in the great assembly; among throngs of people I will praise You. ----------------------- David strengthens his own case that he is righteous in the situation by detailing how he acted when his (now) adversaries faced affliction: "Ruthless witnesses come forward; they question me on things I know nothing about. They repay me evil for good and leave my soul forlorn. Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, I went about mourning as though for my friend or brother. I bowed my head in grief as though weeping for my mother" (vss. 11-14). David showed genuine concern for his adversaries when they faced affliction. And his concern was not mere lipservice. He not only prayed, but also "put on sackcloth and humbled [him]self with fasting." He mourned "as though for [his] friend or brother", and wept as through for his mother. Despite all this, David was sorely treated by them: "But when I stumbled, they gathered in glee; attackers gathered against me when I was unaware. They slandered me without ceasing. Like the ungodly they maliciously mocked; they gnashed their teeth at me" (vss. 15-16). David's treatment by his enemies is similar to our Lord Jesus' treatment by those He came to save. "For the good David did in killing Goliath, and slaying his ten thousands of the Philistines, and thereby saving his king and country, Saul and his courtiers envied him, and sought to slay him: so our Lord Jesus Christ, for all the good He did [for those He came to save], by healing their bodies of diseases, and preaching the gospel to them for the benefit of their souls, was rewarded with reproaches and persecutions, and at last with the shameful death of the cross."[13] Given his own past graciousness with his current adversaries, David cannot understand God's delay in delivering him: "O Lord, how long will You look on? Rescue my life from their ravages, my precious life from these lions" (vs. 17). Though we know that we will face affliction and persecution, they nearly always last longer than we expect. At first, we feel confident as we face affliction, bravely enduring it for the cause of the Lord. But we quickly tire of affliction and our previous patience turns to anger at God. "How long, O Lord?" we cry. But, "divine delays prove divine forbearance."[14] Just as God treated us with patience when we were in rebellion against Him and gave us an opportunity to repent, so He also gives our enemies an opportunity to repent. Peter teaches: "The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentanceŠ Bear in mind that our Lord's patience means salvation" (II Pet. 3:9,15). Again, as in verse 10, David promises to praise the Lord once he is delivered: "I will give you thanks in the great assembly; among throngs of people I will praise you" (vs. 18). This time, David promises to praise the Lord publicly, "in the great assembly." "It is admitted that public mercies call for public thanks; but in some cases even personal mercies call for public thanks. Our religion should not be ostentatious, but it ought not to be clandestine."[15] A Prayer for Vindication ------------------------ 19Let not those gloat over me who are my enemies without cause; Let not those who hate me without reason maliciously wink the eye. 20They do not speak peaceably, but devise false accusations against those who live quietly in the land. 21They gape at me and say, "Aha! Aha! With our own eyes we have seen it." 22O Lord, You have seen this; be not silent. Do not be far from me, O Lord. 23Awake, and rise to my defence! Contend for me, my God and Lord. 24Vindicate me in your righteousness, O Lord my God; do not let them gloat over me. 25Do not let them think, "Aha, just what we wanted!" or say, "We have swallowed him up." 26May all who gloat over my distress be put to shame and confusion; May all who exalt themselves over me be clothed with shame and disgrace. 27May those who delight in my vindication shout for joy and gladness; May they always say, "The Lord be exalted, who delights in the well-being of His servant." 28My tongue will speak of your righteousness and of Your praises all day long. ------------------------ In the final section of the psalm, David emphasizes vindication in his prayer to God. David is righteous in the situation, and so he appeals to God's righteousness in praying for vindication. He prays for God to rise up against those who are his enemies "without cause" (vs. 19), those who hate him "without reason" (vs. 19), those who "devise false accusations" against him (vs. 20). God always judges righteously. On a case before Him, we don't have to worry about the whims of the jury. In fact, many results of juries and judges here on earth will be overturned in heaven, because God will always judge righteously. But then, why did David, who was righteous in the situation, face persecution? Why did not God intervene immediately on David's behalf, before he experienced affliction? In general, why does God (who is in control of all things) allow His people to face persecution and affliction? I will let Zephaniah Smyth answer: "As all things work for the best to them that love God, so this works for the good of God's people. God doth permit it for the good of His people, and thus He frustrates the hopes of the wicked: they intend evil against the godly, and God disposes of it for good. As Joseph said to his brethren, 'You intended evil against me, and God disposed of it for good' (Gen. 50:20); so we may say to such as falsely slander God's people, 'You intended evil against the people of God, but God disposes of it for good.' There is a fivefold good that God brings out of it to His people. First, God doth by this means humble them, and brings them to examine what is amiss: so that though they be clear of that crime laid to their charge, yet they will then search their hearts, and walk more humbly, and cleave more close to the Lord. Secondly, God doth by this means bring them oftener upon their knees, to seek unto Him, to plead their cause, and to clear their innocency. How oft did the prophet speak unto God when the wicked did falsely accuse him; how did he make his moan at the throne of grace unto God, beseeching Him to plead his cause, and to keep Him close in his way, that the wicked might not rejoice at his downfall! So when God's people see that it is that which the wicked would have, that which is their joy, to see the godly fall into such and such a sin; then the godly will pray more earnestly with David, 'Lord, lead me in a right path because of my observers'; then they will be earnest with God to keep them from falling into that sin that the wicked desire they might fall into; and this is a second good that comes of it. Thirdly, God doth use the reproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge. The godly have unrenewed nature as well as renewed, and if God should leave them never so little to themselves, they are not their own keepers, they might fall into that sin which the wicked lay to their charge: and every godly man and woman may say when they are falsely accused, 'It is God's mercy that I did not fall into that sin that lay to my charge.' God doth use wicked peoples' tongues as a warning against such a sin, that when they see how the wicked joy at a brat of their own hatching, then they consider, if the wicked thus joy without a cause, what would they do if they had just cause? Well, by the help of God this shall be a warning to me forever to watch against that sin: for the time to come I will pray more against that particular sin than I have done, and watch more against that sin than I have done; through God's help they shall never have occasion to rejoice over me in that kind. Truly, I verily believe many a child of God can say by experience, I never should have prayed and watched against such a sin so much, had not God used the tongues of the wicked as preventing physic: I knew not my own heart, but that I might have fallen into such and such a sin had not God by this means hedged up my way with thorns; and this is the third good comes of it. Fourthly, God doth by this means exercise the graces of His people by letting them undergo bad report as well as good report: He tries whether they will cleave close to Him in all conditions, as Ps. 44:15-17. Fifthly, God doth by this means teach them how to judge of others when they are falsely accused. For the time to come they will not receive a false report against their neighbor; they will know the truth of a thing before they believe it, and they know how to comfort others in the like condition; and thus God disposes of it for good, and thus God makes the wicked the servant of His people in that very thing which the wicked think to wrong them most in; for He uses the wicked as the rod and wisp, to scour off the rust of their graces and to correct their security; and when the rod has done its office then it is thrown into the fire: and thus you see how God disposes of the wicked's false accusations of His people for good."[16] And so Father, we praise You that You do not send affliction and persecution as a whim, but for our good, for our growth, to improve our relationship with You. We praise You for Your righteousness. We praise You that we can look forward to Your perfect justice being fulfilled in all things. And most of all, we praise You that You have provided Your Son as a sacrifice for our sins so that we may be clothed in His righteousness, so that we may know You and approach You in Your holiness. In His name we pray these things, Amen. Bibliography and Suggested Reading ---------------------------------- Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Baxter, Richard. A Christian Directory. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. Commentary on Matthew. Grand Rapids: Kregel, 1990. (Originally published in 1886). Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. "Matthew" from The Expositor's Bible Commentary, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Flavel, John. Navigation Spiritualized from The Works of John Flavel, Vol. V, pg. 206ff. Reprint Edition. Edinburgh: Banner of Truth, 1968. (Originally published ca. 1670). 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). Morgan, G. Campbell. The Gospel According to Matthew. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdman's, 1992. 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: Matthew. Reprint Edition. Edinburgh: Banner of Truth, 1986. 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 Gospel of Matthew. Reprint Edition. Grand Rapids: Revell, 1987. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. Postscript: The Cost of Pride ------------------------------ "For, on account of our pride, God appointed that tiny and contemptible creature [the fly] to torment us; so that, since man has become proud and has boasted himself against God,Š he may be brought low by gnats. Why art thou inflated with human pride? Some one has censured thee, and thou art swollen with rage. Drive off the gnats, that thou mayest sleep: understand who thou art. For taming of our pride, these things were created to be troublesome to us. God could have humbled Pharaoh's proud people by bears, by lions, by serpents; He sent flies and frogs upon them, that their pride might be subdued by the meanest creatures." -- Augustine ------------------------ Footnotes --------- 1. It seems that eight of the ten elder brothers of Joseph were in on the plot to kill Joseph. As we see in later verses, Reuben and Judah wanted to spare his life. 2. The smallest pore is a leak wide enough to let in death, and sink thy vessel. 3. The full story behind John the Baptistıs imprisonment can be found in Matt. 14:3-12. 4. Starke, cited in Broadus, Commentary on Matthew, pg. 82. 5. Many commentators do believe that these disciples did know Jesus before this call to full time service. It seems that John in his Gospel gives an account of the time that Peter and Andrew first met Jesus (see John 2:37-42). This fact, however, does not detract from the commendableness of their immediate response to Jesusı call to full time service. 6. Broadus, op. cit., pg. 78. 7. Dietrich, cited in Morris, The Gospel According to Matthew, pg. 85. 8. Ibid., pg. 82. 9. Donıt worry. James and John did not leave their father ³in the lurch², with no means to continue fishing. On the contrary, their father had employed servants to help with the fishing (see Mark 1:20). 10. All Scripture citations in this study are taken from the King James Version. 11. Plumer, Studies in the Book of Psalms, pg. 429. 12. Morison, cited in Plumer, op. cit., pg. 437. 13. John Gill, cited in Spurgeon, A Treasury of David, Vol. II, pg. 152. 14. Plumer, op. cit., pg. 438. 15. Ibid. 16. Zephaniah Smyth, The Malignantıs Plot. 1647 (cited in Spurgeon, op. cit., pg. 152).