Scripture Studies - Vol. V; No. 5 - June/July 1998 ================================================== In this issue: Old Testament Study - Genesis 41 A Classic Study - Navigation Spiritualized by John Flavel New Testament Study - Matthew 5:21-26 A Study for Young Christians - On Unity Among Believers A Study in Psalms - Psalm 39 For Meditation - Four Poems on Redeeming the Time Bibliography - Suggested Reading Postscript - Concerning God's Providence 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 on the World Wide Web at: http://www.ScriptureStudies.com 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 41 ================================ Pharaoh's Dreams; Joseph's Exaltation ------------------------------------- 1 When two full years had passed, Pharaoh had a dream: he was standing by the Nile, 2 when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. 3 After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. 4 And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up. 5 He fell asleep again and had a second dream: Seven ears of corn, healthy and good, were growing on a single stalk. 6 After them, seven other ears of corn sprouted--thin and scorched by the east wind. 7 The thin ears of corn swallowed up the seven healthy, full ears. Then Pharaoh woke up; it had been a dream. 8 In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him. 9 Then the chief cupbearer said to Pharaoh, "Today I am reminded of my shortcomings. 10 Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. 11 Each of us had a dream the same night, and each dream had a meaning of its own. 12 Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. 13 And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hanged." 14 So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh. 15 Pharaoh said to Joseph, "I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it." 16 "I cannot do it," Joseph replied to Pharaoh, "but God will give Pharaoh the answer he desires." 17 Then Pharaoh said to Joseph, "In my dream I was standing on the bank of the Nile, 18 when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds. 19 After them, seven other cows came up--scrawny and very ugly and lean. I had never seen such ugly cows in all the land of Egypt. 20 The lean, ugly cows ate up the seven fat cows that came up first. 21 But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up. 22 "In my dreams I also saw seven ears of corn, full and good, growing on a single stalk. 23 After them, seven other ears sprouted--withered and thin and scorched by the east wind. 24 The thin ears of corn swallowed up the seven good ears. I told this to the magicians, but none could explain it to me." 25 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what He is about to do. 26 The seven good cows are seven years, and the seven good ears of corn are seven years; it is one and the same dream. 27 The seven lean, ugly cows that came up afterwards are seven years, and so are the seven worthless ears of corn scorched by the east wind: They are seven years of famine. 28 "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the land of Egypt, 30 but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. 31 The abundance in the land will not be remembered, because the famine that follows it will be so severe. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon. 33 "And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. 34 Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. 35 They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. 36 This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine." 37 The plan seemed good to Pharaoh and to all his officials. 38 So Pharaoh asked them, "Can we find anyone like this man, one in whom is the spirit of God?" 39 Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you." 41 So Pharaoh said to Joseph, "I hereby put you in charge of the whole land of Egypt." 42 Then Pharaoh took his signet ring from his finger and put it on Joseph's finger. He dressed him in robes of fine linen and put a gold chain around his neck. 43 He had him ride in a chariot as his second-in-command, and men shouted before him, "Make way!" Thus he put him in charge of the whole land of Egypt. 44 Then Pharaoh said to Joseph, "I am Pharaoh, but without your word no one will lift hand or foot in all Egypt." 45 Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt. 46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from Pharaoh's presence and travelled throughout Egypt. 47 During the seven years of abundance the land produced plentifully. 48 Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it. 49 Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure. 50 Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. 51 Joseph named his firstborn Manasseh and said, "It is because God has made me forget all my trouble and all my father's household." 52 The second son he named Ephraim and said, "It is because God has made me fruitful in the land of my suffering." 53 The seven years of abundance in Egypt came to an end, 54 and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. 55 When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, "Go to Joseph and do what he tells you." 56 When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. 57 And all the countries came to Egypt to buy grain from Joseph, because the famine was severe in all the world. --------------- The last thing we read in the previous chapter was: "The chief cupbearer, however, did not remember Joseph; he forgot him" (Gen. 40:23). Recall that in return for interpreting his dream, Pharaoh's chief cupbearer promised to put in a good word for Joseph to the Pharaoh, so that Joseph might be released from prison. In the days following the cupbearer's release, Joseph must have been waiting expectantly for some hope of his own release. But then, day followed day, and week followed week, and he heard nothing. In fact, "two full years" (vs. 1) passed before anything happened. As if to stress the interminable length of these two years from Joseph's perspective, Moses called them (in the original language) "two years of days."[1] Day after lengthy day in prison. Joseph survived these two years without falling into total despair because he was aware that God was at work in the situation. When facing times of trial, the awareness that God is at work can make the difference between an attitude of despair and an attitude of hope. And we can face affliction with hope because we have been promised that God is at work during times of trouble. Paul teaches: "And we know that in all things God works for the good of those who love Him, who have been called according to His purpose" (Rom. 8:28). Moses tells us what happened at the end of the two years: "When two full years had passed, Pharaoh had a dream: he was standing by the Nile, when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up. He fell asleep again and had a second dream: Seven ears of corn, healthy and good, were growing on a single stalk. After them, seven other ears of corn sprouted--thin and scorched by the east wind. The thin ears of corn swallowed up the seven healthy, full ears. Then Pharaoh woke up; it had been a dream" (vss. 1-7). Pharaoh sensed that these dreams were special. Indeed, the way they were given was unusual. One does not normally dream a dream, wake up, and then dream a second dream that is so similar to the first dream. Of course, God gave Pharaoh these dreams, and He gave them in such a way that Pharaoh would greatly desire a true interpretation of the dreams. "In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him" (vs. 8). Pharoah, of course, was surrounded by false spiritual leaders in Egypt, his "magicians and wise men". It is not surprising that "no one could interpret [the dreams] for him." But it is surprising that none of these false prophets attempted to give whatever he felt was the interpretation of the dreams (false prophets are usually ever ready to blurt out their interpretation of events, incorrect though they may be). Perhaps they did attempt to give Pharaoh an interpretation, but Pharaoh was unsatisfied; or perhaps, the false prophets realized that the dreams, indeed, had true significance and they could not figure out how to fool Pharaoh in such a way that they themselves would not be found out to be charlatans. Whatever the case may have been, God made sure that no satisfying interpretation was given. God was in control, and was working for the liberation and exaltation of Joseph. "Then the chief cupbearer said to Pharaoh, `Today I am reminded of my shortcomings'" (vs. 9). The chief cupbearer at last remembered Joseph (see vss. 10-13). Surely, God Himself brought Joseph to his mind at this time, because now the time was right. "So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh" (vs. 14). Joseph, of course, needed some cleaning up before he could be presented to Pharaoh. "Pharaoh said to Joseph, `I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.'" (vs. 15). Joseph replied to Pharaoh with humor, humility, assertiveness, and glory for God, all at once: "I cannot do it,... but God will give Pharaoh the answer he desires." (vss. 16). Note well Joseph's example to us: Joseph, after being taken from his home and sold into slavery, had just spent years in prison for a crime he did not commit. And yet, the first words he uttered to Pharaoh after being released from prison,--I say, the first words he uttered gave glory to God. Note also this: Joseph was given a special talent by God, the talent to interpret dreams, and Joseph never glorified himself through this talent. Rather he always made sure that God received the credit for the talent that God gave him. "Let us also reflect on this, that nothing is less tolerable than for men to arrogate to themselves anything as their own; for this is the first step of wisdom: to ascribe nothing to ourselves; but modestly to confess, that whatever in us is worthy of praise, flows only from the fountain of God's grace."[2] Pharaoh goes on to relate his dreams to Joseph (vss. 17-24). Without hesitation, Joseph gives the interpretation of the dreams (as given to him by the Spirit of God): "The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what He is about to do. The seven good cows are seven years, and the seven good ears of corn are seven years; it is one and the same dream. The seven lean, ugly cows that came up afterwards are seven years, and so are the seven worthless ears of corn scorched by the east wind: they are seven years of famine. It is just as I said to Pharaoh: God has shown Pharaoh what He is about to do. Seven years of great abundance are coming throughout the land of Egypt, but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. The abundance in the land will not be remembered, because the famine that follows it will be so severe. The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon" (vss. 25-32). Note that Joseph says: "God has revealed to Pharaoh *what He is about to do*" (vs. 25; see also vs. 28). Then he says: "The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and *God will do it soon*" (vs. 32). It was not just a matter of God predicting what would happen, but God Himself was going to make it happen: "God will do it." God is not under the control of the natural laws; rather, He is in charge of the natural laws, and brings about years of abundance and years of famine as He wills. Again, "God will do it." "We hence infer, that God does not indolently contemplate the fortuitous issue of things, as most philosophers vainly talk; but that He determines, at His own will, what shall happen. Wherefore, in predicting events, He does not give a response from the tables of fate, as the poets feign concerning their Apollo, whom they regard as a prophet of events which are not in His own power, but declares that whatever shall happen will be His own work."[3] Joseph not only gives the interpretation of the dreams, but he also, by the wisdom of God, gives Pharaoh advice on how to plan for the future given what will happen: "And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine" (vss. 33-36). Joseph's plan is full of wisdom, and is an example of the true God-given role of government. Governments were established by God to serve the people, and to use their powers for the good of the people. Paul teaches: "The authorities that exist have been established by God" (Rom. 13:1), and then, he tells us that a ruler "is God's servant to do you good" (Rom. 13:4). Thus, we are to "submit to the governing authorities" (Rom. 13:1). Joseph's plan for Pharaoh's government uses the power of government for the good of the people. A twenty percent tax is imposed (see vs. 34) on the harvest. The "revenues" from this tax are saved up and stored away for use during the seven years of famine. Contrary to the belief of many people, taxes are not inherently evil. Taxes are God-ordained instruments that governments are to use for the good of the people whom they govern. I believe that Christians spend far too much time and energy complaining about taxes. If they feel they must devote their energies to tax issues, they should see that their governments truly use the taxes for the good of the people. Pharaoh was impressed by the interpretation and the plan: "The plan seemed good to Pharaoh and to all his officials. So Pharaoh asked them, `Can we find anyone like this man, one in whom is the spirit of God?' Then Pharaoh said to Joseph, `Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you'" (vss. 37-40). Pharaoh recognized the wisdom of God working through Joseph. Though dulled by worldliness and false religions, men still have a faint light of God, so as to be able to recognize the presence of the true God working through the servants of God. Seeing that the Spirit of God was working through Joseph, Pharaoh decided to choose Joseph himself to carry out his own plans. I am certain that there was nobody more surprised at this than Joseph himself. Joseph did not give Pharaoh advice in order to exalt himself; Joseph was merely being faithful to God in imparting the wisdom of God to Pharaoh concerning what to do to prepare for the upcoming famine. As a result of being faithful to God and listening to the guidance of the Spirit of God, Joseph was exalted. Let us learn from this. The way to success is not to exalt oneself. Rather, as Peter teaches, "All of you, clothe yourselves with humility towards one another, because, `God opposes the proud but gives grace to the humble.' Humble yourselves, therefore, under God's mighty hand, that He may lift you up in due time" (I Pet. 5:5-6). Moses goes on to describe the ceremony by which Joseph was installed as second-in-command (vss. 41-45). Joseph was given the Pharaoh's signet ring, robes of fine linen, a parade, Pharaohic authority, a new name and a wife. Joseph, who was in the depths of prison just minutes before, was surely stunned by all this, and was most certainly praising the Lord under his breath throughout the whole ceremony. Surely Joseph could say with Paul: "Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, to Him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen" (Eph. 3:20-21). Indeed, God gave to Joseph "immeasurably more than all [he did] ask or imagine." I have certainly found this in my life as well. God has given to me more blessings than I could think of to ask for or even imagine, and I know in the Lord that there's more to come. When we receive the inheritance that is ours through Jesus Christ, we will be in awe at the greatness and grace of God. Moses informs us: "Joseph was thirty years old when he entered the service of Pharaoh king of Egypt" (vs. 46). There are at least two reasons for Moses to tell us Joseph's age at his exaltation. First, we are reminded of Joseph's long years of suffering. He was seventeen when he was sold into slavery. Now he is thirty. He has spent thirteen years patiently waiting on the Lord. Second, we can infer from his age the strength of his character. Joseph was a young man to be given and, indeed, to hold on to such authority. There was no doubt much animosity towards Joseph from the rest of Pharaoh's authorities, since such a young man came out of nowhere and was appointed Pharaoh's second-in-command. But despite this animosity, Joseph was successful in his position. Also, learn this: godliness does not make one unfit for success in business. On the contrary, godliness can bring important traits to business: honesty, balance, far-sightedness, clearness of thinking, discipline, respect for authority, willingness to serve (rather than always seeking to exalt oneself). It also brings prayer to business. I am convinced that much of my own success in business has been due to the blessing and guidance of God, which has come through prayer to Him. "Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. Joseph named his firstborn Manasseh and said, `It is because God has made me forget all my trouble and all my father's household.' The second son he named Ephraim and said, `It is because God has made me fruitful in the land of my suffering'" (vss. 51-52). Joseph, though he was married to the daughter of a priest in the Egyptian religion, did not turn away from the true and living God. He named both of his sons in a way that commemorated the blessings of God upon his life. The first son, Joseph named "Manasseh" (which is related to the Hebrew word for "forget"). Joseph gives the reason for naming his son in this way: "It is because God has made me forget all my trouble and all my father's household" (vs. 51). God blessed Joseph greatly by exalting him in Egypt, thus causing him to "forget all [his] trouble". God also blessed him by helping him "forget [his] father's household." Joseph was blessed by forgetting his father's household in the sense that he no longer agonized over not being with his family. When tragedy strikes, we think, "Oh, how can I forget this? How will I ever be able to live a `normal' life?" Certainly, when he was sold into slavery, Joseph thought that he would never be happy again. But alas, God blessed him, so that he was able to "forget [his] father's household", and receive joy through his new family in Egypt. When tragedy strikes, it is appropriate to pray that God would help you forget the stinging pain of the tragedy, so that you may be able live in the comfort of His love, and in the joy that comes through fulfilling His plan for your life. Joseph's second son was named "Ephraim", which is related to the Hebrew word for "fruitful". The reason for naming his son this is given by Joseph: "It is because God has made me fruitful in the land of my suffering." The world could be called the land of our suffering (and indeed, many places in the Bible, Egypt can be seen as being typical of the "world"). May God help us to be like Joseph, and make us "fruitful in the land of [our] suffering." Joseph's leadership was not only a blessing to Egypt, the surrounding nations also benefited from his wisdom: "When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. And all the countries came to Egypt to buy grain from Joseph, because the famine was severe in all the world" (vss. 56-57). In this way, and in many other ways, Joseph is a type of Christ: he provides the bread of life to the starving nations; the perishing world is saved by the fact that he reigns. Father, we praise You for Your word, and the blessing and instruction we get through our study of it. Help us to heed Your Spirit as we study, so that we may apply what we read to our lives. In this way, make us fruitful in the land of our suffering. In the name of Christ, who suffered for us, we ask these things, Amen. ====================================================================== A Classic Study - Navigation Spiritualized by John Flavel ========================================================= A Classic Study by John Flavel (1628-1691) [Here, we continue our reprint of excerpts from John Flavel's book *Navigation Spiritualized*.4 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.]*--Ed.* On Preparing for Future Danger ------------------------------ *Seamen foresee a danger, and prepare;* *Yet few of greater dangers are aware.* OBSERVATION. --------------- How watchful and quick-sighted are seamen to prevent dangers! If the wind die away and then fresh up southerly, or if they see the sky hazy, they provide for a storm; if by the prospective-glass they know a pirate at a great distance, they clear the gun-room, prepare for fight, and bear up, if able to deal with him; if not, they keep close by the wind, make all the sail they can, and bear away. If they suppose themselves (by their reckoning) near land, how often do they sound? And if upon a coast with which they are unacquainted, how careful are they to get a pilot that knows, and is acquainted with it? APPLICATION. Thus watchful and suspicious ought we to be in spiritual concernments. We should study, and be acquainted with Satan's wiles and policy. The apostle takes it for granted, that Christians are not ignorant of his devices (see II Cor. 2:11). "The serpent's eye," as one saith, "would do well in the dove's head." The devil is a cunning pirate, he puts out false colours, and ordinarily comes up to the Christian in the disguise of a friend. O the manifold depths and stratagems of Satan to destroy souls! Though he have no wisdom to do himself good, yet he hath policy enough to do us mischief. He lies in ambush behind our lawful comforts and employments; yet, for the generality of men, how supine and careless are they, suspecting no danger? Their souls, like Laish dwell carelessly, their senses unguarded; O what an easy prize, and conquest, doth the devil make of them! Indeed, if it were with us as with Adam in innocency, or as it was with Christ in the days of His flesh (who by reason of that overflowing fullness of grace that dwelt in Him, the purity of His person, and the hypostatical union, was secured from the danger of all temptations) the case then were otherwise; but we have a traitor within (see James 1:14,15), as well as a tempter without: "Our adversary the devil goes about as a roaring lion, seeking whom he may devour" (I Pet. 5:8). And, like the beasts of the forest, poor souls lie down before him, and become his prey. All the sagacity, wit, policy, and foresight of some men, is summoned in to serve their bodies, and secure their fleshly enjoyments. REFLECTION. Lord! how doth the care, wisdom, and vigilance of men in temporal and external things, condemn my carelessness in the deep and dear concernments of my precious soul! What care and labour is there to secure a perishing life, liberty, or treasure! When was I thus solicitous for my soul, though its value be inestimable, and its danger far greater! Self-preservation is one of the deepest principles in nature. There is not the poorest fly, or worm, but will shun danger, if it can: yet I am so far from shunning those dangers to which my soul lies continually exposed, that I often run it upon temptations, and voluntarily expose it to its enemies. I see Lord how watchful, jealous, and laborious thy people are; what prayers, tears, and groans, searching of heart, mortification of lusts, guarding of senses; and all accounted too little by them. Have not I a soul to save or lose eternally, as well as they? Yet I cannot deny one fleshly lust, nor withstand one temptation. O how I am convinced and condemned, not only by other's care and vigilence, but my own too, in lesser and lower matters! ====================================================================== New Testament Study - Matthew 5:21-26 ===================================== Do Not Murder ------------- 21 "You have heard that it was said to the people long ago, `Do not murder, and anyone who murders will be subject to judgment.' 22 But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, `Raca,' is answerable to the Sanhedrin. But anyone who says, `You fool!' will be in danger of the fire of hell. 23 "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. 25 "Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 I tell you the truth, you will not get out until you have paid the last penny." --------------- In the previous issue, we looked at Jesus' statement: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matt. 5:17). We taught that Jesus fulfilled the Law in at least three ways: by keeping the Law's requirements perfectly; by fulfilling its prophetical aspects; and by teaching its full meaning. In the next few sections of Matthew, we see Jesus carrying out the last of these as He teaches us the full meaning of some of the Law's commandments. In these teachings, Jesus reveals the true spirit of the Law. For the most part, the Law as given in the first five books of the Old Testament consists of commandments regulating external behavior. Indeed, in order to be enforcable by the nation of Israel, the Law (as given to that nation to enforce) had to concern itself with external actions, because men are incapable of adjudicating internal attitudes. However, God *is* capable of adjudicating internal attitudes. As the Lord Himself told Samuel: "The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart" (1 Sam. 16:7). So, in these next sections, Jesus will teach us the Law's full meaning and spirit, as it is enforced by God. We will learn that the commandments that regulate our external actions are just the physical aspects of the true and full law of God, which regulates both our external actions and internal attitudes. Jesus teaches: "You have heard that it was said to the people long ago, `Do not murder, and anyone who murders will be subject to judgment.' But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, `Raca,' is answerable to the Sanhedrin. But anyone who says, `You fool!' will be in danger of the fire of hell" (vss. 21-22). Jesus begins here by giving the spirit of the commandment which said, "Do not murder." Though "it was said to the people long ago", simply, "Do not murder", the full spirit of the law is that "anyone who is angry with his brother will be subject to judgment." Now, Jesus is not merely giving us an exhortation that springs from the spirit of the law "Do not murder"; much more than that, He is giving us the full meaning of the law against the external act of murder, and extending it to also include the internal attitude of being angry with one's brother. Just as the one who "murders" will be "subject to judgment", so also, the one "who is angry with his brother" will also be "subject to judgment". Of course, men cannot adjudicate the commandment against anger because men cannot see the attitudes of the heart.[5] Thus, the law as given in the first five books of the Bible (which was given to the nation of Israel as the law of their land) only gave the part of this commandment which concerned the physical act of murder, so that the leaders of Israel could properly administer the law. Note the way in which Jesus emphatically gives the true intent of the law. He says: "But I tell you..." Jesus here is implying that He has the authority to teach us the true meaning of the law. *Question: *By what authority can He do this? *Answer: *By virtue of the fact that He is the Son of God, which was itself proven by His resurrection from the dead. Paul teaches us that Jesus "was declared with power to be the Son of God by His resurrection from the dead" (Rom. 1:4). We would do well to listen and take to heart what Jesus says about the law because it is He who will judge us. Again Paul: "Who is He that condemns? Christ Jesus, who died--more than that, who was raised from the dead--is at the right hand of God, and is also interceding for us" (Rom. 8:34). Jesus goes on to give us an example that illustrates the importance of this law: "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift" (vss. 23-24). This is backward from the "normal" thinking of the time. For the Jews, the offering of a sacrifice at the altar was very important because it was their means of atonement for sin, as well as one of their primary means of worship. For the Pharisees, given their meticulous adherence to the letter of the law, the offering at the altar, which to them was an act of reconciliation with God, would take precedence over any act of reconciliation with their brothers. But Jesus is giving precedence to being reconciled to one's brother: the precedence of reconciliation is higher than that of worship. The Lord says the same thing when He tells us: "I desire mercy, not sacrifice" (Hos. 6:6; Matt. 9:13; Matt. 12:7). Reconciliation is so important that Jesus tells us to stop in the act of worshipping, if we remember that we need to be reconciled. He says: "[L]eave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift" (vs. 24). Note again, Jesus does not say that we should make a mental note to be reconciled later, but He says that we should stop the act of worshiping and be reconciled before we continue to worship. Thus, dear reader, the study of God's Word is also an act of worship. Do you have anything against your brother? Does your brother have anything against you? If so, then stop reading this right now and go be reconciled! By the way (now that you are back from being reconciled to your brother), it is noteworthy that the Lord did not say, "If you have anything against your brother, then go be reconciled" (although, I believe the Lord's teaching would apply to this case also). Rather, He said: If "your brother has something against you", then go be reconciled. "We are more likely to remember when we have something against others than when we have done something to offend others. And if we are truly concerned about our anger and hate, we shall be no less concerned when we engender them in others."[6] So let us note, we must be concerned not only with our own anger, but also the anger we engender in others. Jesus next gives an example that illustrates the practical advantages for being reconciled to your enemies: "Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. I tell you the truth, you will not get out until you have paid the last penny" (vss. 25-26). When you are reconciled to your adversaries, you save yourself from their retaliation, and its consequences. We should all take note of this. In fact,... wait: Are not we all on the way to our ultimate court date? Are not we all on a journey towards our final judgment? In this case, our "adversary" is God, against whom we have spent our lives sinning. We must all be sure to "settle matters quickly" with God, who is taking us to our final judgment. We must all be sure that all matters between us and God are settled before we get to our final judgment or, most certainly, we "will not get out until [we] have paid the last penny." Fortunately for us, God has provided a way for us to be reconciled to Him, even though, because of our sin, we are God's enemy: "But God demonstrates His own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by His blood, how much more shall we be saved from God's wrath through Him! For if, when we were God's enemies, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through his life!" (Rom. 5:8-10). May God be praised! He has done His part in being reconciled to us. He sent His Son to pay the penalty for our sins, so that when we get to the final judgment, we can say, through Jesus Christ: "The matter is settled." All we have to do is to accept God's great gift of reconciliation by receiving Jesus Christ as our Lord and Savior. ====================================================================== A Study for Young Christians - On Unity Among Believers ======================================================= [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome *A Christian Directory*.[7] This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding."]--*Ed.* Direction VIII - On Unity Among Believers ----------------------------------------- Keep right apprehensions of the excellency of charity and unity among believers, and receive nothing hastily that is against them; especially take heed lest under pretence of their authority, their number, their soundness, or their holiness, you too much addict yourselves to any sect or party, to the withdrawing of your special love and just communion from other Christians, and turning your zeal to the interest of your party, with a neglect of the common interest of the church; but love a Christian as a Christian, and promote the unity and welfare of them all. Use often to read and well consider the meaning and reason of those many urgent passages in Scripture, which exhort all Christians to unity and love, such as John 11:52; John 17:11, 21-23; I Cor. 3:10-17; I Cor. 12; II Cor. 11:13; I Thess. 5:12,13; Phil. 2:1-3; I Pet. 3:8; Rom. 16:17; I Cor. 1:10; I Cor. 3:3; I Cor. 11:18. And John 13:35; Rom. 12:9-10; Rom. 13:10; II Cor. 13:11; Gal. 5:6,13,22; Col. 1:4; I Thess. 4:9; I John 3:11,14,23; I John 4:7,11,16,19-21. Surely if the very life of godliness lay not much in unity and love, we should never have had such words spoken of it, as here you find. Love is to the soul, as our natural heat is to the body: whatever destroyeth it, destroyeth life; and therefore cannot be for our good. Be certain, that opinion, course, or motion, tends to death, that tends to abate your love to your brethren, much more which under pretence of zeal, provoketh you to hate and hurt them. To divide the body is to kill it or to maim it; dividing the essential, necessary parts, is killing it; cutting off any integral part, is maiming it. The first can never be an act of friendship, which is the worst that an enemy can do; the second is never an act of friendship, but when the cutting off a member which may be spared is of absolute necessity to the saving of the whole man, from the worse division between soul and body. By this judge what friends dividers are to the church, and how well they are accepted of God. He that loveth any Christian aright, must needs love all that appear to him as Christians. And when malice will not suffer men to see Christianity in its profession, and credible appearance in another, this is as well contrary to Christian love, as hating him when you know him to be a true Christian. Censoriousness (not constrained by just evidence) is contrary to love, as well as hatred is. There is a union and communion with Christians as such: this consisteth in having one God, one Head, one Spirit, one faith, one baptismal covenant, one rule of holy living, and in loving and praying for all, and doing good to as many as we can. This is a union and communion of mind, which we must hold with the [Christian] church through the world. And there is a bodily local union and communion, which consisteth in our joining in body, as well as mind, with particular congregations; and this, as we cannot hold it with all, nor with any congregation, but one at once; so we are not bound to hold it with any that will drive us from it, unless we will commit some sin: statedly we must hold it with the church which regularly we are joined to and live with; and occasionally we must hold it with all others, where we have a call and opportunity, who in the substance worship God according to His word, and force us not to sin in conformity to them. It is not schism to lament the sins of any church, or of all the churches in the world: the church on earth consists of sinners. It is not schism to refuse to be partaker in any sin of the purest church in the world: obedience to God is not schism. It is not schism that you join not bodily with those congregations where you dwell not, nor have any particular call to join with them; nor that you choose the purest and most edifying society, rather than ones less pure and profitable to you, supposing you are at liberty; nor that you hold not bodily communion with that church, that will not suffer you to do it, without sinning against God; nor that you join not with the purest churches, when you are called to abide with one less pure. But it is worse than schism to separate from the universal church: to separate from its faith is apostasy to infidelity. To separate from it in some one or few essential articles, while you pretend to hold to Christ the Head, is heresy; to separate from it in Spirit, by refusing holiness, and not loving such as are truly holy, is damning ungodliness or wickedness; to differ from it by any error of judgment or life against the law of God is sin. To magnify any one church or party, so as to deny due love and communion to the rest, is schism. To limit all the church to your party, and deny all or any of the rest to be Christians, and parts of the universal church, is schism by a dangerous breach of charity; and this is the principal schism that I here admonish you to avoid. It is schism also to condemn unjustly any particular church, as no church; and it is schism to withdraw your bodily communion from a church that you were bound to hold that communion with, upon a false supposition that it is no church, or is not lawfully to be communicated with. And it is schism to make divisions or parties in a church, though you divide not from that church. Thus I have (briefly) told you what is schism. 1. One pretence for schism is (usurped) authority, which some one church may claim to command others that owe them no subjection. Thus pride, which is the spirit of hell, having crept into the church of Christ, and animated to usurpations of lordship and dominion, and contending for superiority, hath caused the most dangerious schisms in the church, that it was ever infested with. The bishop of Rome (advantaged by the seat and constitution of that empire) having claimed the government of all the Christian world, condemneth all the churches that will not be his subjects; and so hath made himself the head of a sect, and of the most pernicious schisms that ever did rend the church of Christ; and the bishop of Constantinople, and too many more, have followed the same method in a lower degree, exalting themselves above their brethren, and giving them laws, and then condemning and persecuting them that obey them not. And when they have imposed upon other churches their own usurped authority and laws, they have laid the plot to call all men schismatics and sectaries, that own not their tyrannical usurpation, and that will not be schismatics and sectaries with them: and the cheat lieth in this, that they confound the churches' unity with their pretended authority, and schism with the refusal of subjection to them. If you will not take them for your lords, they cry out that you divide from the church (as if we could hold communion with no churches but those whose bishops we obey). Communion with other churches is maintained by faith and charity, and agreement in things necessary, without subjection to them. As we may hold all just communion with the churches in Armenia, Arabia, Russia, without subjection to their bishops; so may we with any other church besides that of which we are members. Division or schism is contrary to unity and concord, and not to a usurped government: though disobedience to the pastors which God hath set over us is a sin, and dividing from them is a schism. Both the pope and all the lower usurpers should do well first to show their commission from God to be our rulers, before they call it schism to refuse their government. If they had not made better advantage of fire and sword, than of Scripture and argument, the world would but have laughed them to scorn, when they had heard them say, "All are schismatics that will not be our subjects: our dominion and will shall be necessary to the unity of the church." The universal church indeed is one, united under one head and governor: but it is only Jesus Christ who is that head, and not any usurping vicar or vice-christ. The bishops of particular churches are his officers; but he hath deputed no vicar to his own office, as the universal head. Above all sects, take heed of this pernicious sect, who pretend their usurped authority for their schism, and have no way to promote their sect, but by calling all sectaries that will not be sectaries and subjects unto them. 2. Another pretence for schism is the numbers of the party... [Schismatics] say, "We are the most, and therefore you should yield to us"; [at times], by the sword they force the most to submit to them. But we answer them, "As many as they are, they are too few to be the universal church." The universal church, containing all true, professing Christians, is much more than they... I will be against dividing the body of Christ into any sects, rather than to be one of that sect or dividing party, which [claims to be] the greatest. 3. Another pretence for schism is the soundness or orthodoxness of a party. Almost all sects pretend that they are wiser and of sounder judgment than all the Christian world besides: yea, those that most palpably contradict the Scriptures,... and have no better reason why they so believe or do, but because others have so believed and done already. But, (1.) the greatest pretenders to orthodoxness are not the most orthodox: (2.) and if they were, I can value them for that in which they excel, without abating my due respect to the rest of the church. (3.) For the whole church is orthodox in all the essentials of Christianity, or else they were not Christians: and I must love all that are Christians with that special love that is due to the members of Christ, though I must superadd such esteem for those that are a little wiser or better than others, as they deserve. 4. The fourth pretence for schism, is the holiness of the party that men adhere to. But this must make but a gradual difference, in our esteem and love to some Christians above others: if really they are most holy, I must love them most, and labour to be as holy as they; but I must not therefore unjustly deny communion, or due respect, to other Christians that are less holy; nor cleave to them as a sect or divided party, whom I esteem most holy. For the holiest are most charitable, and most against the divisions among Christians, and tenderest of their unity and peace. The sum of this direction is: 1. Highly value Christian love and unity. 2. Love those most that are most holy, and be most familiar with them, for your own edification: and if you have your choice, hold local personal communion with the soundest, purest, and best qualified church. 3. But entertain not hastily any odd opinion of a divided party; or, if you do hold it as an opinion, lay not greater weight on it than there is a cause. 4. Own the best as best, but none as a divided sect; and espouse not their dividing interest. 5. Confine not your special love to a party, especially for agreeing in some opinions with you, but extend it to all the members of Christ. 6. Deny not local communion, when there is occasion for it, to any church that hath the substance of true worship, and forceth you not to sin. 7. Love them as true Christians and churches, even when they thus drive you from their communion. It is a most dangerous thing to a young convert, to be ensnared in a sect: it will, before you are aware, possess you with a feverish, sinful zeal for the opinions and interest of that sect; it will make you bold in bitter invectives and censures, against those that differ from them; it will corrupt your church communion, and fill your very prayers with partiality and human passions; it will secretly bring malice, under the name of zeal, into your minds and words: in a word, it is a secret but deadly enemy to Christian love and peace. Let them that are wiser, and more orthodox and godly, than others, show it as the Holy Ghost directeth them: "Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace" (James 3:13-18). ====================================================================== A Study in Psalms - Psalm 39 ============================ Psalm 39 -------- For the director of music. For Jeduthun. A psalm of David. 1 I said, "I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth as long as the wicked are in my presence." 2 But when I was silent and still, not even saying anything good, my anguish increased. 3 My heart grew hot within me, and as I meditated, the fire burned; then I spoke with my tongue: 4 "Show me, O LORD, my life's end and the number of my days; let me know how fleeting is my life. 5 You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man's life is but a breath. Selah 6 Man is a mere phantom as he goes to and fro: he bustles about, but only in vain; he heaps up wealth, not knowing who will get it. 7 "But now, Lord, what do I look for? My hope is in You. 8 Save me from all my transgressions; do not make me the scorn of fools. 9 I was silent; I would not open my mouth, for You are the one who has done this. 10 Remove Your scourge from me; I am overcome by the blow of your hand. 11 You rebuke and discipline men for their sin; You consume their wealth like a moth-- each man is but a breath. Selah 12 "Hear my prayer, O LORD, listen to my cry for help; be not deaf to my weeping. For I dwell with You as an alien, a stranger, as all my fathers were. 13 Look away from me, that I may rejoice again before I depart and am no more." --------------- In this psalm, David makes an attempt, on his own, to live righteously (vss. 1-3). But the anguish of attempting such a thing brings David face to face with man's frailty and mortality (vss. 4-6). He then comes to realize that his only hope for salvation is through God (vss. 7-11). He concludes the psalm with a prayer for deliverance (vss. 12-13). By the way, the inscription says that this psalm was written "For Jeduthun". The name "Jeduthun" means "one who gives praise."[8] Thus, Jeduthun was quite possibly the name given to the one in charge of musical worship. David's Attempt at Righteousness -------------------------------- 1 I said, "I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth as long as the wicked are in my presence." 2 But when I was silent and still, not even saying anything good, my anguish increased. 3 My heart grew hot within me, and as I meditated, the fire burned; then I spoke with my tongue: 4 "Show me, O LORD, my life's end and the number of my days; let me know how fleeting is my life. 5 You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man's life is but a breath. Selah 6 Man is a mere phantom as he goes to and fro: he bustles about, but only in vain; he heaps up wealth, not knowing who will get it. --------------- In this psalm, David describes how he tried to be righteous on his own, through his own works, under his own strength. He defiantly resolves: "I will watch my ways and keep my tongue from sin" (vs. 1). His resolve was weakened, however, when the wicked were in his presence, corrupting him with their evil influence, most likely stirring up sinful desires of revenge in his heart. In that environment, David, in order continue in his own righteousness, "put a muzzle" on his mouth (see vs. 1). It got to the point where David could not trust himself to do anything (lest he stumble in his way) or say anything (lest cursing, derision or blasphemy corrupt his words); instead, he remained "silent and still... not even saying anything good" (vs. 2). Despite his determination and his attempts to carry out his resolution, his "anguish increased" and his "heart grew hot" within him. As "the fire burned", he exclaims in his despair: "Show me, O Lord, my life's end and the number of my days" (vs. 4). We all, at one point or another, think that we can make it on our own. We say, as William Ernest Henley, "I am the master of my fate; I am the captain of my soul". David, in the first three verses of this Psalm, thought that his own determination and resolve was all that he needed to be righteous. Stating his independence in those verses he proclaimed: "I will", "I will", "I", "I", and "I". Such a resolution as David's will necessarily end in anguish. Man cannot attain righteousness through his own means. He will always be surrounded by corrupt influences. Even if he employs extreme measures, such as muzzling his mouth or remaining forever "silent and still, not even saying anything good" (vs. 2), yet his anguish will only increase and his heart will burn. He will come to the realization that, in his frailty, he cannot make it on his own, he cannot attain the righteousness he had resolved to achieve. David realized this, and so exclaims: "Show me, O Lord, my life's end and the number of my days; let me know how fleeting is my life" (vs. 4). David was, in effect, asking the Lord for perspective. He asked the Lord to prove to his own heart that he cannot make it on his own. David wanted to be convinced of his own frailty, so as to strengthen his dependence on and, thus, his relationship with God. There are times when we intellectually realize that we need to improve our relationship with God, but at the same time, we cannot get our hearts to get with the program. During these times, we should ask the Lord to give us the desire to improve our relationship with Him. David in effect did this very thing when he asked God for perspective. David knew that perspective concerning his own frailty would turn his heart toward God. David asked for perspective and God gave him perspective, for David states in the next verse: "You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man's life is but a breath" (vs. 5).David realized the frailty of his life, the shortness of it as compared to eternity. We can ignore God in this life and pursue a righteousness of our own, and pursue our own desires and interests, but what have we gained? All we gain is a perceived control over a life whose span is a "mere handbreadth". In doing so, we hazard giving up eternity. As Jesus said: "What good is it for a man to gain the whole world, yet forfeit his soul?" (Mark 8:36). David goes on to point out the emptiness of such a life: "Man is a mere phantom as he goes to and fro: he bustles about, but only in vain; he heaps up wealth, not knowing who will get it" (vs. 6). So much time, money and effort is spent on that which will not last. When we recognize the brevity of life, we cannot help but see the futility of living our lives for the temporal things, things that will pass away. This realization will either drive one to despair or drive one to seek eternity, and eternity is gained only through Christ, for "whoever believes in him shall not perish but have eternal life" (John 3:16) and "whoever believes in the Son has eternal life, but whoever rejects the Son will not see life" (John 3:36). Realization That We Need God ---------------------------- 7 "But now, Lord, what do I look for? My hope is in You. 8 Save me from all my transgressions; do not make me the scorn of fools. 9 I was silent; I would not open my mouth, for You are the one who has done this. 10 Remove Your scourge from me; I am overcome by the blow of your hand. 11 You rebuke and discipline men for their sin; You consume their wealth like a moth-- each man is but a breath. Selah 12 "Hear my prayer, O LORD, listen to my cry for help; be not deaf to my weeping. For I dwell with You as an alien, a stranger, as all my fathers were. 13 Look away from me, that I may rejoice again before I depart and am no more. --------------- So, the only solution to the despair that comes from the realization that man is frail and that life is futile is to turn to the Lord. We must get our eyes off the temporal and turn them to the eternal. David was in anguish when he was saying "I", "I", "I", as he did in the first three verses; but now his anguish is turned to hope when he gets his mind off himself and turns it toward the Lord: "But now, Lord, what do I look for? My hope is in You" (vs. 7). "The right use of the perceived vanity of all things under the sun, is, that we should be sent by that consideration unto God, to rest on Him."[9] David realizes that, far from being able to be righteous on his own, he needs salvation from his sins from God. He entreats God: "Save me from all my transgressions" (vs. 8). David also came to realize that his current troubles were the result of his sin, and moreover, his current troubles were sent by God as discipline for his sin: "I was silent; I would not open my mouth, for You are the one who has done this" (vs. 9). God often disciplines us for our good, just as any good father disciplines his children (see Heb. 12:7-10). "The education of his saints is the object He has in view. It is training for the kingdom; it is education for eternity... It is the discipline of love... There will be no needless suffering. Were this but kept in mind, there would be fewer hard thoughts of God amongst men, even when His strokes are most severe."[10] Most probably, God disciplined David in order to get David to turn back to Him. Recall that at the beginning of the psalm, David was attempting to be righteous on his own, with no help from the spirit of God. Now, David is speaking to God concerning his troubles. At first, when David realized that his affliction was God's discipline, David stubbornly continued in trying to separate himself from God. Again, David said: "I was silent; I would not open my mouth, for You are the one who has done this" (vs. 9). But then, presumably when God turned up the heat, David in desperation shouted in anger to God: "Remove Your scourge from me; I am overcome by the blow of Your hand. You rebuke and discipline men for their sin; You consume their wealth like a moth--each man is but a breath" (vss. 10-11). The purpose of God's discipline (presumably) was to bring David back to Him. David could have saved himself much pain if he had maintained a close relationship with God, rather than trying to make it on his own. God loved David and knew that things were best for him when he stayed close to God. Therefore, in His love, God disciplined David in order to turn David back to Him. God's discipline accomplished its purpose. After David's initial anger in vss. 10-11, he then turns to God in prayer. First he pleads with God to answer His prayer: "Hear my prayer, O LORD, listen to my cry for help; be not deaf to my weeping" (vs. 12a).Then, David acknowledges to God his own lack of understanding of God and His ways: "For I dwell with You as an alien, a stranger, as all my fathers were" (vs. 12b). Oftentimes, especially in times of trouble, we do not understand why God does what He does. This is OK. God is infinitely more wise than we are. Why would we ever think we could understand everything that He does? Finally, David asks God to turn away His hand of discipline: "Look away from me, that I may rejoice again before I depart and am no more" (vs. 13). Father, help us to remain close to You, so as to avoid Your discipline. And in times of trouble, by Your Spirit make our hearts turn to You. Also, give us the perspective to realize that our only hope for a meaningful life and a blessed eternity is in You. Guide us, by Your Spirit, into an existence that makes the most of our brief time on earth, in service to Your Kingdom. We praise You that You have provided a way, through Your Son, for us to be credited with the righteousness that we need to enter Your presence. In the name of Jesus, through whom we receive salvation, we pray these things, Amen. ====================================================================== For Meditation - Four Poems on Redeeming the Time ================================================= This Day is Thine ----------------- This day is thine, a shining gift from Heaven, Gleaned for thy use from treasuries of time, Given in trust to hold until the even, This day is thine, a sacred charge sublime. This day is thine, to be what thou shalt make it, Hidden in self or used in service fine; When thou shalt bring it back to Him who gave it, What will it be, this golden day of thine? This day is thine, thy yesterdays are finished, Soon will the present join the changeless past; Will its bright hours be greater for thy keeping Or by the dreaded rust of waste o'ercast? This day is thine, there may be no tomorrows, This day is thine from dawn till setting sun; May thou at even, like a worthy steward, Hear in thy heart the Master's words, "Well done." -- Verna Whinery Life ---- Forenoon and afternoon and night,-- And day is gone,-- So short a span of time there is 'Twixt dawn and evensong. Youth,--Middle life,--Old age,-- And life is past,-- So live each day that God shall say, "Well done!" at last. -- Edward Rowland Sill Our Life is Long ---------------- Our life is long. Not so, wise Angels say Who watch us waste it, trembling while they weigh Against eternity one squandered day. Our life is long. Not so, the Saints protest, Filled full of consolation and of rest: `Short ill, long good, one long unending best.' Our life is long. Christ's word sounds different: `Night cometh: no more work when day is spent.' Repent and work to-day, work and repent. Lord make us like Thy Host who day nor night Rest not from adoration, their delight, Crying `Holy, Holy, Holy,' in the height. Lord, make us like Thy Saints who wait and long Contented: bound in hope and freed from wrong, They speed (may be) their vigil with a song. Lord, make us like Thyself; for thirty-three Slow years of toil seemed not too long to Thee, That where Thou art there Thy Beloved might be. -- Christina Rossetti (1830-1894) A Preacher's Urgency -------------------- I preached as never sure to preach again, And as a dying man to dying men. -- Richard Baxter (1615-1691) ====================================================================== Bibliography - 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). Calvin, John. *A Harmony of the Gospels*. 3 Vols. Grand Rapids: Eerdman's, 1972. (Originally published in Latin in 1555). 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 - Concerning God's Providence ======================================== "How great a pleasure is it to discern how the most wise God is providentially steering all to the port of His own praise and His people's happiness, whilst the whole world is busily employed in managing the sails and tugging at the oars with a quite opposite design and purpose? To see how they *promote* His design by *opposing* it, and *fulfill* His will by *resisting* it, *enlarge* His church by *scattering* it, and make [His people's] rest come the more sweet to their souls by making their condition so restless in the world. This is pleasant to observe in general: But to record and note its particular designs upon ourselves--with what profound wisdom, infinite tenderness, and incessant vigilancy it hath managed all that concerns us from first to last--is ravishing and transporting." -- John Flavel (1628-1691) ====================================================================== Footnotes: ========== [1] John Calvin, A Commentary on Genesis, Vol. II, pg. 318. [2] Ibid., pg. 323. [3] Ibid., pg. 324. 4 All Scripture citations in this study are taken from the King James Version. [5] Indeed, as we have seen recently here in America, men have trouble enough adjudicating properly the law against murder. [6] D. A. Carson, Expositor's Bible Commentary, Vol. VIII, pg. 150. 7 All Scripture citations in this study are taken from the King James Version. [8] William Plumer, Studies in the Book of Psalms, pg. 469. [9] David Dickson, A Commentary on the Psalms, pg. 218. [10] Horatius Bonar, cited in Spurgeon, A Treasury of David, Vol. II, pg. 228.