Scripture Studies - Vol. V; No. 4 - May 1998 ============================================ In this issue: Old Testament Study - Gen. 40 A Classic Study - Navigation Spiritualized, pt. 5, by John Flavel New Testament Study - Matthew 5:17-20 A Study for Young Christians - On Living Under a Good Pastor, by Richard Baxter A Study in Psalms - Psalm 38 Bibliography and Suggested Reading Postscript: Concerning the Sin Nature 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. 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May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 40 =============================== The Cupbearer and Baker ----------------------- 1Some time later, the cupbearer and the baker of the king of Egypt offended their master, the king of Egypt. 2Pharaoh was angry with his two officials, the chief cupbearer and the chief baker, 3and put them in custody in the house of the captain of the guard, in the same prison where Joseph was confined. 4The captain of the guard assigned them to Joseph, and he attended them. After they had been in custody for some time, 5each of the two men­­the cupbearer and the baker of the king of Egypt, who were being held in prison­­had a dream the same night, and each dream had a meaning of its own. 6When Joseph came to them the next morning, he saw that they were dejected. 7So he asked Pharaoh's officials who were in custody with him in his master's house, "Why are your faces so sad today?" 8"We both had dreams," they answered, "but there is no one to interpret them." Then Joseph said to them, "Do not interpretations belong to God? Tell me your dreams." 9So the chief cupbearer told Joseph his dream. He said to him, "In my dream I saw a vine in front of me, 10and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. 11Pharaoh's cup was in my hand, and I took the grapes, squeezed them into Pharaoh's cup and put the cup in his hand." 12"This is what it means," Joseph said to him. "The three branches are three days. 13Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh's cup in his hand, just as you used to do when you were his cupbearer. 14But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon." 16When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, "I too had a dream: On my head were three baskets of bread. 17In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head." 18"This is what it means," Joseph said. "The three baskets are three days. 19Within three days Pharaoh will lift off your head and hang you on a tree. And the birds will eat away your flesh." 20Now the third day was Pharaoh's birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: 21He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh's hand, 22but he hanged the chief baker, just as Joseph had said to them in his interpretation. 23The chief cupbearer, however, did not remember Joseph; he forgot him. ---------- Time rolls on for Joseph in prison. The monotony of imprisonment is broken only by his duties as the warden's assistant. "Some time later, the cupbearer and the baker of the king of Egypt offended their master, the king of EgyptŠ The captain of the guard assigned them to Joseph, and he attended them" (vss. 1, 4). Since both the cupbearer and the baker were thrown into prison, one could infer that perhaps someone was poisoned in Pharaoh's household; and apparently, Pharaoh did not know who was guilty of the crime. He was quite possibly carrying on an investigation to determine the guilty party. In the meantime, both the cupbearer and the baker were thrown into prison, with Joseph to attend them. Joseph must have been well-respected to be chosen to attend prisoners who were so high up in Pharaoh's household. Though Joseph had every reason to mope (given that he was imprisoned unjustly), Joseph made the most of his situation, and became a faithful employee to the warden. We should have the same attitude as we go our about our work. We should follow Paul's exhortation: "And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him" (Col. 3:17). All that we do, including the work we do for our bosses, should be done as if we were doing it for the Lord Jesus Himself. "Genuine loyalty to God will always express itself in absolute faithfulness in everyday duty."[1] "After they had been in custody for some time, each of the two men­­the cupbearer and the baker of the king of Egypt, who were being held in prison­­had a dream the same night, and each dream had a meaning of its own. When Joseph came to them the next morning, he saw that they were dejected. So he asked Pharaoh's officials who were in custody with him in his master's house, 'Why are your faces so sad today?'" (vss. 4­6). Note here that it was Joseph's true display of care for the officials that opened the door (so to speak) to the events that would eventually lead to his release. As a servant of these men in prison, Joseph could have chosen to be indifferent to them as he attended them. But Joseph chose to serve with care. And so, he noticed that "they were dejected." In the same way, we are not to go about in the world indifferent to the needs and feelings of those around us. Rather, we are to "look not only to [our] own interests, but to the interests of others" (Phil. 2:4). We are to feel for others, and "rejoice with those who rejoice, and mourn with those who mourn" (Rom. 12:15). Our empathy is a powerful witness for God. Through our empathy, we demonstrate God's love. Thus, through our empathy, we can open doors to share the gospel of Christ. The officials told Joseph why they were dejected: "We both had dreamsŠ but there is no one to interpret them." Joseph answered: "Do not interpretations belong to God? Tell me your dreams." (vs. 8). Joseph does not let an opportunity go by to exalt God. By unequivocally saying that "interpretations belong to God", Joseph is affirming that God is the Lord of our souls. Certainly, Freudians should read and heed this statement: "Do not interpretations belong to God?" Also, Joseph steps out in faith here. He says first, "Do not interpretations belong to God?, and then, "Tell me your dreams", with the faith that somehow God will give him the interpretation. And indeed (as we shall see), God does give Joseph, there in prison, the gift of interpreting dreams. This gift would eventually be used to exalt Joseph to second-in-command of all Egypt, as we will see next month. "So the chief cupbearer told Joseph his dream. He said to him, 'In my dream I saw a vine in front of me, and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. Pharaoh's cup was in my hand, and I took the grapes, squeezed them into Pharaoh's cup and put the cup in his hand.'" (vss. 9­11). The cupbearer, who knew in his heart that he was innocent of any crimes against Pharaoh, was probably more anxious to hear the interpretation, so he related his dream first. Joseph immediately, with the help of God (of course), gave the cupbearer the true interpretation of the dream: "This is what it meansŠ The three branches are three days. Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh's cup in his hand, just as you used to do when you were his cupbearer" (vss. 12­13). Note that Joseph's interpretation was not vague, but very explicit. In fact, his interpretation would be tested within a matter of days. Within three days, the officials would know whether Joseph was a true or false prophet of God. Joseph accompanied his interpretation with a request: "But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon" (vss. 14­15). Joseph (prophetically for himself) sees this interpretation as an opportunity to somehow be released from prison, so he enlists the cupbearer to help him in this. Make no mistake, despite his godly attitude through his affliction, Joseph must surely have hated being in prison. Upon hearing the "favorable interpretation" of the cupbearer's dream, the baker was now expecting a favorable interpretation (since their dreams were so similar). And so (despite his knowledge that he himself was guilty), he now does not hesitate to relate his dream: "I too had a dream: On my head were three baskets of bread. In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head" (vss. 16­17). Joseph, however, does not fulfill his expectation of a favorable interpretation. Instead, he tells the truth, without hesitation: "This is what it meansŠ The three baskets are three days. Within three days Pharaoh will lift off your head and hang you on a tree. And the birds will eat away your flesh" (vss. 18­19). Joseph shows courage in giving this dire prediction to a high official of Pharaoh's court. Yet, he does not hesitate to relate to him God's truth. Many ministers of God's Word shy away from the truths of God's Word that they think will be unpleasant to their hearers. In this, they fail as ministers of God's Word. The Word of God must be taught completely and accurately. No one enjoys speaking of the eternal punishment that is in store for those who do not accept Christ's sacrifice. No one enjoys being the bearer of bad news. However, in order to effectively communicate the good news, one must also communicate the bad news. Joseph was proved to be a true prophet within three days: "Now the third day was Pharaoh's birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh's hand, but he hanged the chief baker, just as Joseph had said to them in his interpretation" (vss. 20­22). Upon hearing news of this, Joseph undoubtedly expectantly awaited his own release, since he requested that the cupbearer put in a good word for him to Pharaoh. Sadly for Joseph, "the chief cupbearer, however, did not remember Joseph; he forgot him" (vs. 23). We learn in the next chapter that two full years passed before Joseph was remembered. Joseph could very easily have been plunged into despair as he awaited deliverance every hour, not knowing that he was forgotten. And though undoubtedly Joseph experienced moments of desperation, he continued to be faithful to God, and wait on His timing. Surely, despite appearances, God was not inactive during this period of time. God was building Joseph's character, making him strong in the Lord, so that he could withstand the temptations that he would be bombarded with as second-in-command of all Egypt. We see in the Bible that God's best servants­­Joseph, Moses, David, Paul, Jesus Himself, et. al.­­were forced to endure a period of growth before their ministry commenced in full force. "Some might have thought that the forty years spent by Moses in Midian keepng sheep, were unworthy of the man's position; but the keeping of the sheep was the making of Moses. So also these two years of quiet endurance in prison went far to make Joseph the fine man he afterwards becameŠ Training, whether physical or moral, must necessarily be attended with hardship; and those whom God uses most have to be trained in the hardest schools."[2] As the writer of the Epistle to the Hebrews points out: "No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it" (Heb. 12:11). =========================================================== A Classic Study - Navigation Spiritualized, pt. 5 ================================================= A Classic Study 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.]--Ed. ---------- The Strange Creatures of the Heart ---------------------------------- Within these smooth faced seas strange creatures crawl; But in man's heart far stranger than them all. Observation. ----------- It was an unadvised saying of Plato: "The sea produceth nothing memorable." But surely there is much of the wisdom, power, and goodness of God manifested in those inhabitants of the watery region; notwithstanding the sea's azure and smiling face, strange creatures are bred in its womb. "O, Lord," saith David, "how manifold are Thy works: In wisdom hast Thou made them all; the earth is full of Thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts" (Ps. 104:24-25). And we read of sea-monsters, which draw out their breasts to their young (see Lam. 4:3). Pliny and Purchas tell incredible stories about them. About the tropic of Capricorn, our seamen meet with flying fishes, that have wings like a rere-mouse, but of a silver colour; they fly in flocks like stares. There are creatures of very strange forms and properties; some resembling a cow, called by the Spaniards, manates, by some supposed to be the sea-monster spoken of by Jeremy. In the rivers of Guinea, Purchas saith, there are fishes that have four eyes, bearing two above, and two beneath the water, when they swim: both resembling a toad, and very poisonous. How strange, both in shape and property, is the sword-fish and thresher, that fight with the whale. Even our own seas produce creatures of strange shapes, but the commonness takes off the wonder. Application. ----------- Thus doth the heart of man naturally swarm and abound with strange and monstrous lusts and abominations: "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful" (Rom. 1:29­31). O what a swarm is here! And yet, there are multitudes more, in the depths of the heart! And it is no wonder, considering that with this nature, we received the spawn of the blackest and vilest abominations. This original lust is productive of them all (see James 1:14,15). Which lust, though it be in every man, numerically, different from that of others, yet it is one and the same specifically, for sort and kind, in all the children of Adam; even as the reasonable soul, though every man hath his own soul, viz. a soul individually distinct from another man's, yet it is the same for kind in all men. So that whatever abominations are in the hearts and lives of the vilest Sodomites, and the most profligate wretches under heaven; there is the same matter in thy heart out of which they were shaped and formed. In the depths of the heart they are conceived, and thence they crawl out of the eyes, hands, lips, and all the members. "Those things," saith Christ, "which proceed out of the mouth, come forth from the heart, and defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies" (Matt. 15:18­19): even such monsters as would make a gracious heart tremble to behold. "What are my lusts," saith Fuller, "but so many toads spitting of venom, and spawning of poison; croaking in my judgment, creeping in my will, and crawling into my affections?" The apostle in I Cor. 5:1 tells us of a sin "not to be named", [that is] so monstrous, that nature itself startles at it: even such monsters [as] are generated in the depths of the hearts. "Whence come evils?" was a question that much puzzled the philosophers of old. Now here you may see whence they come, and where they are begotten. Reflection. ---------- And are there such strange abominations in the heart of man? Then how is he degenerated from his primitive perfection and glory! His streams were once as clear as crystal, and the fountain of them pure, there was no unclean creature moving in them. What a stately fabric was the soul at first! And what holy inhabitants possessed the several rooms thereof! But now, as God speaks of Idumea: "The line of confusion is stretched out upon it, and the stones of emptiness. The cormorant and bittern possess it; the owl and the raven dwell in it" (Isa. 34:11). Yea, "the wild beasts of the desert lie there: it is full of doleful creatures, the satyrs dance in it, and dragons cry in those sometimes pleasant places" (Isa. 13:21­22). O sad change! How sadly may we look back towards our first state and take up the words of Job: "O that I were as in months past, as in the days of my youth; when the Almighty was yet with me, when I put on righteousness, and it clothed me, when my glory was fresh in me" (Job 29:2,4,5). Again, think, O my soul, what a miserable condition the unregenerate abide in! Thus swarmed and over-run with hellish lusts, under the dominion and vassalage of divers lusts (see Tit. 3:3). What a tumultuous sea is such a soul: how do these lusts rage within them! How do they contest and scuffle for the throne and usually take it by turns: for as all diseases are contrary to health, yet some contrary to each other, so are lusts. Hence poor creatures are hurried on to different kinds of servitude, according to the nature of that imperious lust that is in the throne; and, like the lunatic, are sometimes cast into the water, and sometimes into the fire (see Matt. 17). Well might the prophet say, "The wicked is like a troubled sea, that cannot rest" (Isa. 7:20). They have no peace now in the service of sin, and less shall they have hereafter, when they receive the wages of sin. "There is no peace to the wicked, saith my God" (Isa. 48:22). They indeed cry, "Peace, peace;" but my God doth not so. The last issue and result of this is eternal death; no sooner is it delivered of its deceitful pleasures, but presently it falls in travail again, and brings forth death (see James 1:15). Once more: and is the heart such a sea, abounding with monstrous abominations? Then stand astonished, O my soul, at that free grace which hath delivered thee from so sad a condition. O fall down and kiss the feet of mercy that moved so freely and seasonably to thy rescue? Let my heart be enlarged abundantly here. Lord, what am I, that I should be taken, and others left? Reflect, O my soul, upon the conceptions and bursts of lusts in the days of vanity, which thou now blushest to own. O what black imaginations, hellish desires, vile affections are lodged there! Who made me to differ? Or, how came I to be thus wonderfully separated? Surely, it is by Thy free grace, and nothing else, that I am what I am; and by that grace I have escaped (to mine own astonishment) the corruption that is in the world through lust. O that ever the holy God should set His eyes on such an one; or cast a look of love towards me, in whom were legions of unclean lusts and abominations. =========================================================== New Testament Study - Matthew 5:17-20 ===================================== Jesus and the Old Testament --------------------------- 17"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. 18I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. ---------- Many people think that the coming of Jesus somehow made the Old Testament obsolete, or irrelevant. This is most definitely not the case, as Jesus makes clear here: "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" (vss. 17). By the "Law" and the "Prophets", Jesus is speaking of the entire Old Testament (at that time, the Old Testament was commonly designated as "the Law and the Prophets"). And so, rather than declaring the Old Testament obsolete and irrelevant, Jesus here confirms the importance of the Old Testament. Moreover, He gives us the reason for its importance: Jesus states that He has come to "fulfill" the writings in the books of the "Law" and the "Prophets". There are basically four types of writings in the Old Testament: 1. Poetry; 2. Prophecy; 3. Writings relating historical events; 4. The writings of the Law. Jesus "fulfills" each of these four types of writings: 1. The poetic writings point to Jesus' life in a number of ways. Many of them are prophetic writings concerning the life and mission of Jesus (such as Psalm 22). Some point to the life and mission of Jesus through poetic imagery (such as the Song of Solomon). Much of the poetry consists of prayers for forgiveness, deliverance and salvation, each of which points to the ultimate forgiveness, deliverance, and salvation that we receive through Jesus. 2. All of the writings of prophecy of the Old Testament point in some way to Jesus' life and mission. The thrust of prophecy in the Old Testament concerns the deliverance of Israel by the Messiah and/or the end times that the Messiah will usher in. 3. Even many of the historical events in the Old Testament point to Jesus' life through typology. For example, we see the life and mission of Jesus typified in the sacrifice of Isaac by his father Abraham (see Gen. 22), the life of Joseph (as the suffering servant who was exalted to sit at the right hand of the king), the history of Israel (Matthew himself pointed this out, see our comments in the October 1997 issue concerning Matt. 2:15 and Matt. 2:18), etc. Some claim that Christ can be found on each page of the Old Testament, and I am inclined to agree with them. 4. The writings of the Law are fulfilled by Jesus in at least three ways: (1) by keeping the Law perfectly; (2) by fulfilling the Law's prophetical aspects; (3) by teaching the full meaning of the Law. First, Jesus fulfilled the Law by keeping it perfectly. He alone is righteous; He alone lived a sinless life. He is our example of how to live in perfect obedience to the Father. Second, Jesus fulfilled the Law by fulfilling its prophetical aspects. The ceremonial aspects of the Law­­the rituals and sacrifices, as well as the Sabbath law­­were all prophetic of Jesus. The sacrificial offerings for atonement were prophetic of Christ's offering of Himself. These imperfect means of sacrifice were fulfilled by Christ's perfect sacrifice, thus rendering the imperfect means of sacrifice no longer necessary. Likewise, the Sabbath law, which was given to man as a time to enter into God's rest, was fulfilled by the rest we experience when we enter into Christ Jesus. As the writer of Hebrews taught: "Now we who have believed enter that restŠ for anyone who enters God's rest also rests from his own work, just as God did from His" (Heb. 4:3,10). Third, Jesus fulfilled the law by teaching its full meaning, as we shall see in Matt. 5:21­48. Of course, the followers of Jesus could not fully understand Jesus' fulfillment of the Law and the Prophets until His death and resurrection. Nevertheless, Jesus gave this teaching early in His ministry in order to instill into His disciples the continued importance of the Old Testament. The essence of the Gospel of Christ is that salvation is by grace through faith in Him, apart from observing the Law. One might ask, "Then does not salvation by grace through faith nullify the importance of the Old Testament?" Jesus here is resoundingly saying, "No!": "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." Though we have salvation by the grace of God through faith in His Son, the Law still represents the standard of perfection for which we are to strive. As Jesus says later in this sermon: "Be perfect, therefore, as your heavenly Father is perfect" (Matt. 5:48). Jesus goes on to explicitly state the continued importance of the law: "I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven" (vss. 18­19). And so, though we enter the kingdom of heaven by grace and not by observing the law, yet if we "break one of the least of these commandments and teach others to do the same", we will "be called least in the kingdom of heaven." Of course, in our sin nature, we "break" many of the commandments of God. In the original language, however, the word used here "break" means to "abolish", or to "do away with". Thus, Jesus is speaking not of those who simply transgress a law, but of those who consider a law to be abolished, and teach others that a law is abolished. Now wait, you may ask, do we not consider the laws concerning ritual sacrifice abolished? And do we not consider the laws concerning which foods to eat abolished? Calvin explains: "It is asked whether ceremonies are not to be included among the precepts of God, and yet their observance is not demanded now. The answer is that we must consider the purpose and design of the Lawgiver. As God gave rules for ceremonies on the basis that their outward use should last for a period, but their significance be everlasting, one does not do away with ceremonies, when their reality is kept, and their shadow omitted."[3] Thus, the laws concerning ritual sacrifice have not been abolished. Their reality is kept through Christ's act, that of sacrificing Himself, and so since the reality has been fulfilled, the shadow is omitted. Thus also, the laws concerning which foods to eat have not been abolished. Their reality is kept through obedience to Christ's teaching concerning them, even if the shadow of that law is now omitted. Jesus taught: "Don't you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of the mouth come from the heart, and these make a man 'unclean'. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man 'unclean'; but eating with unwashed hands does not make him 'unclean'" (Matt. 15:17­20). Therefore, our obedience to the laws concerning clean and unclean foods is fulfilled by our obedience in keeping a pure mouth, heart and mind. Later, Jesus declared all foods clean: "Do not call anything impure that God has made clean" (Acts 10:15). So then, although not the least of the commandments is to be ignored, yet, the nature of practicing the law has been affected by virtue of the way that Jesus has fulfilled the law. "The law pointed forward to Jesus and His teaching; so it is properly obeyed by conforming to His word. As it points to Him, so He, in fulfilling it, establishes what continuity it has, the true direction to which it points and the way it is to be obeyed."[4] As fulfiller of the law, Jesus is the supreme authority on its interpretation. Next, Jesus made a statement that must certainly have shocked His hearers: "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven" (vs. 20). The Pharisees were seen by the Jews of the time as the primary keepers of the law. They were meticulous at keeping what they saw as the letter of the law. The Pharisaical way of life was even envied by the Jews in that it was seen as a sure way to heaven. So, if they could "certainly not enter the kingdom of heaven", then who could? Jesus would answer this question: "With man this is impossible, but with God all things are possible" (Matt. 19:26). The Pharasaical life is not the way to heaven. Another way is needed: through Jesus Christ. You see, though the Pharisees had interpreted the law in such a way that they believed they were keeping its external obligations, they were ignoring its inward demands of holiness. Jesus summed up their attitude when He chastised them: "Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices­­mint, dill and cummin. But you have neglected the more important matters of the law­­justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former" (Matt. 23:23). So, the Pharisees were meticulous in the external aspects of the law such as tithing. They even meticulously tithed their "spices", their "mint, dill and cummin", in an effort to be perfectly "holy". But they ignored internal, spiritual aspects of the law­­aspects that only God could verify­­such as "justice, mercy and faithfulness." Jesus had a continuing dispute with the Pharisees concerning their view of the law versus the true meaning of the law. From the point of view of the Pharisees, Jesus took the law lightly because to them, He at times purposely violated the letter of the law. However, Jesus only violated the letter of the law when there was an overriding aspect of "justice, mercy or faithfulness" involved. For instance, when the Pharisees were "looking for a reason to accuse Jesus, they asked Him, 'Is it lawful to heal on the Sabbath?'" (Matt. 12:10). They said this while Jesus was in the presence of a man with a shriveled hand. Jesus replied, "[I]t is lawful to do good on the Sabbath" (Matt. 12:12), then He healed the man. Earlier that day, the Pharisees "caught" Jesus' disciples at a more clear-cut (to them) violation of the Sabbath. Jesus' disciples "were hungry and began to pick some heads of grain and eat them. When the Pharisees saw this, they said to [Jesus], 'Look! Your disciples are doing what is unlawful on the Sabbath'" (Matt. 12:1­2). In reply, Jesus cited an episode when David and his men, while fleeing from Saul, ate consecrated bread from the tabernacle (see I Sam. 21:3ff). David told the priests that Saul sent them on an important, secret mission (see I Sam. 21:2), in order to convince the priests to allow his men to eat the consecrated bread. Jesus justifies His disciples' actions and also David's actions in the cited episode by saying: "If you had known what these words mean, 'I desire mercy, not sacrifice,' you would not have condemned the innocent" (Matt. 12:7). So, though the disciples seemed to violate the law, they were innocent, because their violation of one law was overidden by the keeping of another law. "Mercy" overrides "sacrifice". It all boils down to this: when Jesus was asked, "Which is the greatest commandment in the Law?", He answered: "'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Matt. 22:37-40). You see, it is inevitable at times that two commandments will conflict­­that the keeping of one commandment will at times violate another. Jesus here has given us a precedence whereby we may determine which commandment to keep. He says the most important commandment is: "Love the Lord your God with all your heart and with all your soul and with all your mind", and then, the second most important commandment is: "Love your neighbor as yourself." Then He tells us: "All the Law and the Prophets hang on these two commandments." And so, when the disciples were hungry on the Sabbath, Jesus allowed them to pick grains and eat them because the law of love takes precedence over the law of the Sabbath. We see this rule of precedence in the Bible various times, especially in regard to telling lies to protect someone's life. For example, when Rahab was hiding the spies from Israel, she purposely lied to protect them, telling the king of Jericho that the spies had left before the city gate was closed (see Joshua 2:2­7). Now, the Pharisees would condemn Rahab, for has not God commanded: "Do not lie" (Lev. 19:11)? The Pharisees would say that Rahab was not showing faith in God by purposely lying to the king of Jericho. But wait, what does the Scripture say? Is Rahab condemned for her lack of faith? By no means. On the contrary, Rahab is commended by the writer of Hebrews for her faith: "By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient" (Heb. 11:31). She is honored by being given a place in the great chapter on faith (Hebrews 11), alongside Enoch and Noah and Abraham and Isaac and Jacob and Moses. Rahab was showing love for the spies of Israel by lying to the king of Jericho, for surely he would have killed the spies had he caught them. A similar occurrence takes place in Egypt after the Pharaoh had ordered the Hebrew midwives to throw newborn Israelite boys into the river. The Hebrew midwives did not comply with the Pharaoh's command. When he summoned them and asked them why they had not complied, they purposely lied to him, saying: "The midwives answered Pharaoh, 'Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive'" (Ex. 1:19). Rather than being condemned by God for their lying, the next verse says: "So God was kind to the midwives and the people increased and became even more numerous" (Ex. 1:20). The Hebrew midwives kept the spirit of the law by showing love to their neighbors. So also, we have an answer to the following oft-posed moral "dilemma": Suppose you are living in Nazi Germany in 1940. And suppose you are hiding Jews in your attic. Suppose now that Nazis knock at your door and ask: "Are you hiding Jews in your attic?" Now, the Pharasaical would say that you should answer truthfully, thus sending the Jews to an almost certain death. But is answering truthfully in this case carrying out the commandment: "Love your neighbor as yourself"? Most certainly not. Indeed, the right, the just, the moral thing to do in this case is to lie to the Nazis and protect the Jews who are hidden. I am not saying all this because I approve of lying. Indeed, to lie is almost always the wrong thing to do. These moral dilemmas­­when two commandments of God conflict with each other­­very rarely occur. In nearly all cases, the keeping of the commands of God is clear and unambiguous. But we must, in all things we do, keep the two greatest commandments in mind: "Love the Lord your God with all your heart and with all your soul and with all your mind" and "Love your neighbor as yourself." =========================================================== A Study for Young Christians ============================ Direction VII - On Living Under a Good Pastor --------------------------------------------- If it be in your power, live under a judicious, faithful, serious, searching, powerful minister; and diligently attend his public teaching, and use his private counsel for more particular directions and applications, for the settling and managing the affairs of your souls; even as you take the advice of physicians for your health, and of lawyers for your estates, and tutors for your studies. I give this direction only to those that may enjoy so great a mercy if they will. Some live where no such minister is. Some are children, or servants, or wives, that are bound and cannot remove their habitations or enjoy such liberty, by reason of the unwillingness and restraint of others. Some are so poor, that they cannot remove their dwelling for such advantages. And some are so serviceable in their places, that they may be bound to stay under a very weak minister, that they may do good to others, where they have best opportunity. But let him that can be free, and possess so great a mercy, accept it thankfully, though to his cost. As Christ said in another case, "Every man cannot receive the saying; but he that can receive it, let him" (Matt. 19:11). There is abundance of difference between a weak, unskillful, unexperienced, dead-hearted, formal teacher, and such a one as is described in the direction. Some that are senseless or indifferent in such matters as these themselves, would persuade you to be so too, and look first in your settlement to your bodily conveniences, and be content with such a teacher as accidentally you are cast upon. And they will tell you, that the work of grace dependeth not on the preacher's gifts, but on the gift and blessing of the Spirit of God. The formalists and the enthusiasts concur in this, though from different principles: but though God can frustrate the fittest means, and can work without means or by that which is least fitted to the end, yet it is His ordinary way to work by means, and that for the soul as well as for the body; and to work most by the aptest means. And I am sure it is the duty of every teacher, to preach in the fittest manner that he can for the people's edification; and not to do God's work deceitfully, and ineptly, because God can bless the unfittest means; and it is the people's duty to attend upon the best they can enjoy, though God can equally work by the weakest or by none. As that pretence will not excuse the contemners of God's ordinances, that upon every little business stay at home, and attend upon no ministry at all; no more will it excuse them, that refuse that help which is most suited to their edification, and take up with a worse, when they might have better. We are not to neglect duty upon a presumptuous expectation of miraculous or extraordinary works; when we can have no better, we may hope for the greater benefit from the weakest; but not when it is the choice of our own presumptuous, irreligious hearts. God can make Daniel and his companions to thrive better by eating pulse, than others that fed at the table of the king: and rather than sin against God, we must cast ourselves on Him for unusual supplies, or leave all to His will. But few would therefore be persuaded causelessly to live on pulse, when they may have better. And one would think this truth should have no contradiction, especially from those men that are apt to obscure and extenuate the Spirit's operations on the soul, and to confess no grace, but what consisteth in a congruous ordination of means and circumstances. When their doctrine layeth all a man's hopes of salvation upon this congruity of means and circumstances, should they afterwards teach men to undervalue or neglect the fittest, and willfully cast their souls upon the most unfit and unlikely means? But godliness first resolveth what to speak against, before it resolveth what to say; and will contradict God's word, though it contradict its own; and will oppose holiness, though by a self-opposing. But the spiritual relish and experience of the godly is a very great preservative to them against such deluding reasonings as these. It is harder for a sophister of greatest subtilty or authority, to persuade him that hath tasted them, that sugar is bitter, or wormwood sweet, than to persuade him to believe it, that never tasted them; and it is hard to make a healthful man believe it is best for him to eat but once a week, or best to live on grass or snow. I doubt not but those that now I speak to, have such experience and perception of the benefit of a judicious and lively ministry, in comparison of the ignorant, cold, and lifeless, that no words will make them indifferent herein. Have you not found the ministry of one sort to enlighten, and warm, and quicken, and comfort, and strengthen you, much more than of the other? I am sure I have the common sense and experience of the faithful on my side in this, which were enough of itself against more than can be said against it. Even new-born babes in Christ have in their new natures a desire (not to senseless or malicious pratings, but) to the rational sincere milk, that they may grow by it, and to perform to God a rational service (see Rom. 12:1). And it must needs be a very proud and stupid heart that can be so insensible of its own infirmity, sinfulness, and necessity, as to think the weakest, dullest minister may serve their turns, and that they are able to keep up their life, and vigour, and watchfulness, and fruitfulness, with any little ordinary help. I cannot but fear such men know not what the power and efficacy of the word upon the heart and conscience meaneth; nor what it is to live a life of faith and holiness, and to watch the heart, and walk with God. If they did, they could not but find so much difficulty herein, and so much backwardness and unskillfulness in themselves hereto, as would make them feel the necessity of the greatest helps; and it could not be but they must feel the difference between a clear and quickening sermon, and an ignorant, heartless, dead discourse, that is spoken as if a man were talking in his sleep, or of a matter that he never understood, or had experience of. Alas, how apt are the best to cool, if they be not kept warm by a powerful ministry! How apt to lose the hatred of sin, the tenderness of conscience, the fervency in prayer, the zeal and fullness in edifying discourse, and the delights and power of heavenly meditations, which before we had! How apt is faith to stagger if it be not powerfully underpropt by the helpers of our faith! How hardly do we keep up the heat of love, the confidence of hope, the resolution and fullness of obedience, without the help of a powerful ministry! Nay, how hardly do we do our part in these, in any tolerable sort, even while we have the clearest, liveliest helps, that are ordinarily to be had! And can any that are not blind and proud, imagine that they are so holy and good, that they are above the necessity of such assistance, and that the weakest breath is enough to kindle the fire of holy love and zeal, and keep them in the fear and obedience of God? Alas, we are under languishing weakness, and must be dieted with the best, or we shall soon decay; we are cripples, and cannot go or stand without our crutches. And there must be some savour of the Spirit in him that will be fit to make us spiritual, and some savour of faith and love in him that would kindle faith and love in us; and he must speak clearly and convincingly that will be understood, and will prevail with such as we; and he must speak feelingly, that would make us feel, and speak seriously, that would be much regarded by us, and would make us serious. And ministers are not set up only for public preaching, but for private counsel also, according to our particular needs. As physicians are not only to read you instructions for the dieting and curing of yourselves but to be present in your sickness to direct you in the particular application of remedies; and as lawyers are to assist you in your particular cases to free your estates from encumbrances, and preserve or rescue them from contentious men; choose therefore some able minister to be your ordinary counsellor in the matters of God. And let him be one that is humble, faithful, experienced, and skillful, that hath leisure, ability, and willingness to assist you. As infants in a family are unable to help themselves, and need the continual help of others, and therefore God hath put into the hearts of parents a special love to them, to make them diligent and patient in helping them; so is it in the family of Christ; most Christians, by far, are young or weak, in understanding and in grace; it is long before you will be past the need of others' help, if ever in this life. If you feel not this your infirmity and need, it is so much the greater. God will have no men to be self-sufficient; we shall all have need of one another; and God may use us as His messengers and instruments of conveying His mercies to each other; and that even self-love may help us to be sociable, and to love one another: and our souls must receive their part of mercy, by this way of communication, as well as our bodies: and therefore, as the poor, above all men, should not be against charity and communicating, that need it most; so those Christians that are weak and unexperienced, above all others, should be most desirous of help, especially from an able, faithful guide. But be sure you deal sincerely, and cheat not yourselves, by deceiving your counsellor, and hiding your case. To do so by your lawyer is the way to lose your suit; and to do so by your physician is the way to lose your life; and to do so with your pastor and soul-counsellor is the way to lose your souls. And let the judgment of your pastor or judicious friend about the state of your souls be much regarded by you, though it be not infallible. =========================================================== A Study in Psalms - Psalm 38 ============================ Psalm 38 -------- A psalm of David. A petition 1O Lord, do not rebuke me in Your anger or discipline me in Your wrath. 2For Your arrows have pierced me, and Your hand has come down upon me. 3Because of Your wrath there is no health in my body; my bones have no soundness because of my sin. 4My guilt has overwhelmed me like a burden too heavy to bear. 5My wounds fester and are loathsome because of my sinful folly. 6I am bowed down and brought very low; all day long I go about mourning. 7My back is filled with searing pain; there is no health in my body. 8I am feeble and utterly crushed; I groan in anguish of heart. 9All my longings lie open before You, O Lord: my sighing is not hidden from You. 10My heart pounds, my strength fails me; even the light has gone from my eyes. 11My friends and companions avoid me because of my wounds; my neighbors stay far away. 12Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception. 13I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; 14I have become like a man who does not hear, whose mouth can offer no reply. 15I wait for you, O Lord; You will answer, O Lord my God. 16For I said, "Do not let them gloat or exalt themselves over me when my foot slips." 17For I am about to fall, and my pain is ever with me. 18I confess my iniquity; I am troubled by my sin. 19Many are those who are my vigorous enemies; those who hate me without reason are numerous. 20Those who repay my good with evil slander me when I pursue what is good. 21O Lord, do not forsake me; be not far from me, O my God. 22Come quickly to help me, O Lord my Savior. ---------- This is the third of what many call the "penitential psalms".[5] They are called such because they express regret for sin. This psalm is a prayer for God to alleviate His discipline of David for his sin. David begins with his main petition (vss. 1­3); then he speaks of the effect his sin has had upon his own body and soul (vss. 4­10); next, he speaks of the effect his sin has had upon his relationships with those around him (vss. 11­20); David closes with a final petition (vss. 21­22). By the way, the inscription describes this psalm as "a petition". This is not really a clear translation of the original Hebrew word. The original Hebrew is translated more accurately in the King James Version, which renders the inscription as follows: "A Psalm of David, to bring to remembrance". From our point of view, when we pray, we bring our petitions to God's remembrance. We feel in our sorrow and affliction that God has forgotten us. Of course, God has not forgotten us. Nevertheless, He does desire that we pray to Him in our affliction, so as to maintain a relationship with Him, and so that He may speak to us as we pray. David may also have written this psalm to bring to our remembrance the agony of sin. It is a helpful deterrent to sin if we remember the havoc that sin wreaks in our lives, and the sorrow that we experience due to our sin. When facing temptation, this would be an appropriate psalm to read in order to be strengthened in resolve to withstand the temptation. The Agony of Sin on the Body and Soul ------------------------------------- 1O Lord, do not rebuke me in Your anger or discipline me in Your wrath. 2For Your arrows have pierced me, and Your hand has come down upon me. 3Because of Your wrath there is no health in my body; my bones have no soundness because of my sin. 4My guilt has overwhelmed me like a burden too heavy to bear. 5My wounds fester and are loathsome because of my sinful folly. 6I am bowed down and brought very low; all day long I go about mourning. 7My back is filled with searing pain; there is no health in my body. 8I am feeble and utterly crushed; I groan in anguish of heart. 9All my longings lie open before You, O Lord: my sighing is not hidden from You. 10My heart pounds, my strength fails me; even the light has gone from my eyes. ---------- David begins the psalm with a prayer: "O Lord, do not rebuke me in Your anger or discipline me in Your wrath" (vs. 1). God hates sin. Because of this, those who sin will face dire consequences. Most times, the consequences of sin are the natural results of the sinful actions themselves, and not specifically due to a special manifestation of God's discipline. Sometimes, like here with David, God specifically disciplines us for our sins. We should not be surprised that God will discipline us, His children, for our sins. "It is consistent with God's fatherly love, and our sonship, to taste of fatherly wrath against our sins."[6] As the writer of the Epistle to the Hebrews has taught us: "Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons" (Heb. 12:7­8). Note that the discipline that David was experiencing for his sin was very painful: "For Your arrows have pierced me, and Your hand has come down upon me. Because of Your wrath there is no health in my body; my bones have no soundness because of my sin" (vss. 2­3). As a deterrent, God makes His discipline for sin painful. "When it pleaseth the Lord to make His children sensible of their sins, and of His dreadful justice, He can make the tokens of His displeasure against sin piercing sharp, and pressing heavy."[7] The discipline for his sin has not just affected David's psyche, but has overflowed to affect his bodily health too, as he says: "[T]here is no health in my body; my bones have no soundness because of my sin" (vs. 3). Through all this, note that David never asserts that the discipline is unjust. On the contrary, David knows very well that he deserves the punishment of God for his sin. When under the discipline of God, we can never shout to God: "I don't deserve this!" However, as children of a gracious God, we can appeal to God's mercy to alleviate the sting of discipline. David continues and enumerates specifically the effects of his sin on his person: "My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. My back is filled with searing pain; there is no health in my body. I am feeble and utterly crushed; I groan in anguish of heart" (vss. 4­8). Note again that the consequences of sin has affected both his soul and body, has affected him both spiritually and physically. In fact, David alternates between the spiritual and physical effects of his sin. He first speaks of the "burden" of "guilt"; then, his "fester"ing "wounds"; then, his "mourn"ful attitude; then, his "back" wreaking with "searing pain"; then, the "anguish" of his "heart". As stated, we would do well to remember this psalm, and especially these verses, in times of temptation. Indeed, the agony of sin can be great. David continues his prayer: "All my longings lie open before You, O Lord: my sighing is not hidden from You" (vss. 9). Note that David is speechless before God: he does not even bring petitions before God in his prayer. Rather, he just says: "All my longings lie open before You, O Lord." David is well aware that God knows what he wants before he asks. David is aware that, even when he is not petitioning God, but just "sighing" before God, God hears these sighs as petitions. "If unuttered, yet perceived. Blessed be God, He reads the longings of our hearts."[8] The Effects of Sin on Relationships ----------------------------------- 11My friends and companions avoid me because of my wounds; my neighbors stay far away. 12Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception. 13I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; 14I have become like a man who does not hear, whose mouth can offer no reply. 15I wait for you, O Lord; You will answer, O Lord my God. 16For I said, "Do not let them gloat or exalt themselves over me when my foot slips." 17For I am about to fall, and my pain is ever with me. 18I confess my iniquity; I am troubled by my sin. 19Many are those who are my vigorous enemies; those who hate me without reason are numerous. 20Those who repay my good with evil slander me when I pursue what is good. ---------- David now goes on to speak of the effect his sin has had with his relationships with others. First, he says: "My friends and companions avoid me because of my wounds; my neighbors stay far away" (vs. 11). His "wounds", which have been caused by his sin, have in turn caused his "friends and companions" to "avoid" him. "It is very hard when those who should be the first to come to the rescue, are the first to desert us."[9] People are so fickle; friendships can be so tenuous. The true test of friendship, of course, is how our friends treat us in times of trouble. David's "friends and companions" have failed the test. As Christians, our friendships should, of course, be more enduring. Christian friends, rather than avoiding, should make a point to keep in touch with their friends who are wounded: seeing to their needs, supporting them with their presence, encouraging them with the hope of the Lord. Our support for our wounded friends should include those who have fallen into sin. This is not a time when our friends should be deserted. Sin is destructive, and their consciences will bring them to a place where they will be willing to repent. We should stay in touch with them so as to look for the opportunity to encourage them to turn to God. Not only do David's friends desert him, but his enemies look for an opportunity to take advantage of his wounded state: "Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception" (vs. 12). But David, due to his sin, does not feel like he has the right to assert his blamelessness before God in the situation: "I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; I have become like a man who does not hear, whose mouth can offer no reply" (vss. 13­14). A great advantage to holiness is our right to pray to the Lord with confidence that He would administer His justice. We have seen David, in not a few psalms, pray things such as: "Vindicate me in Your righteousness, O Lord my God" (Ps. 35:24). But here, in the midst of his sin, David does not have the confidence to appeal to God's righteousness. David knows that he deserves discipline for his sin, and he feels that part of the discipline is coming by way of persecution by his enemies. David can appeal to God's mercy, though. He prays: "I wait for You, O Lord; You will answer, O Lord my God" (vs. 15). Then, to strengthen his appeal to God's mercy, David humbly confesses his sin: "I confess my iniquity; I am troubled by my sin" (vs. 18). God desires that we confess our sins to Him, and graciously offers forgiveness for them when we confess them. John teaches: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (I John 1:9). Confession of sin to God is the best way to cleanse one's conscience. Moreover, confession of sin greatly strengthens one's prayers. James exhorts us: "Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective" (James 5:16). The righteousness gained through confession of sin causes our prayers to be "powerful and effective". Final Petition -------------- 21O Lord, do not forsake me; be not far from me, O my God. 22Come quickly to help me, O Lord my Savior. ---------- David closes the psalm with some final petitions (vss. 21­22). Note that David's prayer has not yet been answered. This is fairly rare in the psalms. Many psalms that are prayers begin with petitions and end with thanksgiving for the answers to the petitions. In this psalm, David is still seeking the Lord to answer his prayer. At times, answers to our prayers come quickly, before we even expect them. More often, answers to our prayers come later than we expect. "We must not limit the Lord to give us comfort and deliverance when we think we have greatest need of it, but must leave our prayer at His feet, as [David] doth."[10] God hears us. He will answer our prayers in His time, in His way. =========================================================== 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 Latin 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 the Sin Nature ====================================== "Though grace has entered, yet corruption is not expelled: though [Christians] have got the new creature, yet much of the old corrupt nature remains; and these struggle together within them, as the twins in Rebekah's womb (Gal. 5:17). They find it present with them at all times, and in all places, even in the most retired corners. If a man has a troublesome neighbour, he may remove; if he has an ill servant, he may put him away at the term; if a bad yoke-fellow, he may sometimes leave the house, and be free from molestation that way: but should the saint go into a wilderness, or set up his tent on some remote rock in the sea, where never foot of man, beast, or fowl had touched, there will it be with him. Should he be with Paul, caught up to the third heaven, it will come back with him (II Cor. 12:7). It follows him as the shadow does the body; it makes a blot on the fairest line he can draw." -- Thomas Boston =========================================================== Footnotes ========= 1. W.H. Griffith Thomas, Genesis: A Devotional Commentary. pg. 380. 2. Ibid. pp. 383, 384. 3. John Calvin, Harmony of the Gospels, Vol. I, pg. 181. 4. D. A. Carson, Expositor¹s Bible Commentary, Vol. VIII, pg. 146. 5. The other ³penitential psalms² are Psalms 6, 32, 51, 102, 130, 143. 6. William Plumer, Studies in the Book of Psalms, pg. 466. 7. David Dickson, A Commentary on the Psalms, pg. 210. 8. C. H. Spurgeon, A Treasury of David, Vol. II, pg. 200. 9. Ibid., pg. 201. 10. Dickson, op. cit., pg. 215.