Thursday, June 7, 2012
Wednesday, June 6, 2012
Day 158- 2 Samuel 18; Proverbs 8; Psalm 50
I like Henry's closing remarks from 2 Samuel 18,
"The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam. 3:28 ), or rather, with Job, says, Blessed be the name of the Lord."
As for Proverbs, Henry promotes God telling us, thoughtful speaking is the only necessary speech,
"The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (v. 1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (v. 22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (v. 32-36)."
And on the Psalm,
"This psalm, as the former, is a psalm of instruction, not of prayer or praise; it is a psalm of reproof and admonition, in singing which we are to teach and admonish one another. In the foregoing psalm, after a general demand of attention, God by his prophet deals (v. 3) with the children of this world, to convince them of their sin and folly in setting their hearts upon the wealth of this world; in this psalm, after a like preface, he deals with those that were, in profession, the church’s children, to convince them of their sin and folly in placing their religion in ritual services, while they neglected practical godliness; and this is as sure a way to ruin as the other. This psalm is intended, 1. As a proof to the carnal Jews, both those that rested in the external performances of their religion, and were remiss in the more excellent duties of prayer and praise, and those that expounded the law to others, but lived wicked lives themselves. As a prediction of the abolishing of the ceremonial law, and of the introducing of a spiritual way of worship in and by the kingdom of the Messiah, Jn. 4:23, Jn. 4:24 . As a representation of the day of judgment, in which God will call men to an account concerning their observance of those things which they have thus been taught; men shall be judged "according to what is written in the books;’’ and therefore Christ is fitly represented speaking as a Judge, then when he speaks as a Lawgiver. Here is, I. The glorious appearance of the Prince that gives law and judgment (v. 1-6). II. Instruction given to his worshippers, to turn their sacrifices into prayers (v. 7-15). III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (v. 16-20), their doom read (v. 21, v. 22), and warning given to all to look to their conversation as well as to their devotions (v. 23). These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm.A psalm of Asaph."
"The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam. 3:28 ), or rather, with Job, says, Blessed be the name of the Lord."
As for Proverbs, Henry promotes God telling us, thoughtful speaking is the only necessary speech,
"The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (v. 1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (v. 22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (v. 32-36)."
And on the Psalm,
"This psalm, as the former, is a psalm of instruction, not of prayer or praise; it is a psalm of reproof and admonition, in singing which we are to teach and admonish one another. In the foregoing psalm, after a general demand of attention, God by his prophet deals (v. 3) with the children of this world, to convince them of their sin and folly in setting their hearts upon the wealth of this world; in this psalm, after a like preface, he deals with those that were, in profession, the church’s children, to convince them of their sin and folly in placing their religion in ritual services, while they neglected practical godliness; and this is as sure a way to ruin as the other. This psalm is intended, 1. As a proof to the carnal Jews, both those that rested in the external performances of their religion, and were remiss in the more excellent duties of prayer and praise, and those that expounded the law to others, but lived wicked lives themselves. As a prediction of the abolishing of the ceremonial law, and of the introducing of a spiritual way of worship in and by the kingdom of the Messiah, Jn. 4:23, Jn. 4:24 . As a representation of the day of judgment, in which God will call men to an account concerning their observance of those things which they have thus been taught; men shall be judged "according to what is written in the books;’’ and therefore Christ is fitly represented speaking as a Judge, then when he speaks as a Lawgiver. Here is, I. The glorious appearance of the Prince that gives law and judgment (v. 1-6). II. Instruction given to his worshippers, to turn their sacrifices into prayers (v. 7-15). III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (v. 16-20), their doom read (v. 21, v. 22), and warning given to all to look to their conversation as well as to their devotions (v. 23). These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm.A psalm of Asaph."
Tuesday, June 5, 2012
Day 157- 2 Samuel 16-17; Proverbs 7
Henry observes,
"The scope of this chapter is, as of several before, to warn young men against the lusts of the flesh. Solomon remembered of what ill consequence it was to his father, perhaps found himself, and perceived his son, addicted to it, or at least had observed how many hopeful young men among his subjects had been ruined by those lusts; and therefore he thought he could never say enough to dissuade men from them, that "every one may possess his vessel in sanctification and honour, and not in the lusts of uncleanness.’’ In this chapter we have, I. A general exhortation to get our minds principled and governed by the world of God, as a sovereign antidote against this sin (v. 1-5). II. A particular representation of the great danger which unwary young men are in of being inveigled into this snare (v. 6-23). III. A serious caution inferred thence, in the close, to take heed of all approaches towards this sin (v. 24-27). We should all pray, "Lord, lead us not into this temptation.’’
Observe,1. Why he took this opportunity to give vent to his malice. (1.) Because now he thought he might do it safely; yet, if David had thought proper to resent the provocation, it would have cost Shimei his life. (2.) Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of those as most barbarous who talk to the grief of those whom God has wounded, Ps. 69:26 . So Shimei did, loading him with curses whom no generous eye could look upon without compassion. (3.) Because now he thought that Providence justified his reproaches, and that David’s present afflictions proved him to be as bad a man as he was willing to represent him. Job’s friends condemned him upon this false principle. Those that are under the rebukes of a gracious God must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Ps. 71:11 . But it is the character of a base spirit thus to trample upon those that are down, and insult over them.As to Proverbs 7,
"The scope of this chapter is, as of several before, to warn young men against the lusts of the flesh. Solomon remembered of what ill consequence it was to his father, perhaps found himself, and perceived his son, addicted to it, or at least had observed how many hopeful young men among his subjects had been ruined by those lusts; and therefore he thought he could never say enough to dissuade men from them, that "every one may possess his vessel in sanctification and honour, and not in the lusts of uncleanness.’’ In this chapter we have, I. A general exhortation to get our minds principled and governed by the world of God, as a sovereign antidote against this sin (v. 1-5). II. A particular representation of the great danger which unwary young men are in of being inveigled into this snare (v. 6-23). III. A serious caution inferred thence, in the close, to take heed of all approaches towards this sin (v. 24-27). We should all pray, "Lord, lead us not into this temptation.’’
Monday, June 4, 2012
Day 156 - 2 Samuel 14-15
Henry notes in 2 Samuel 14,
"Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God."
And in 2 Samuel 15,
"Absalom’s name signifies "the peace of his father,’’ yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David’s house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom’s rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people’s affections (v. 1-6). II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there (v. 7-12). III. The notice brought of this to David, and his flight from Jerusalem thereupon (v. 13-18). In his flight we are told, 1. What passed between him and Ittai (v. 19-22). The concern of the country for him (v. 23). His conference with Zadok (v. 24-29). His tears and prayers upon this occasion (v. 30-31). Matters concerted by him with Hushai (v. 32-37). Now the word of God was fulfilled, that he would "raise up evil against him out of his own house.’’, 12:11."
"Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God."
And in 2 Samuel 15,
"Absalom’s name signifies "the peace of his father,’’ yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David’s house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom’s rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people’s affections (v. 1-6). II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there (v. 7-12). III. The notice brought of this to David, and his flight from Jerusalem thereupon (v. 13-18). In his flight we are told, 1. What passed between him and Ittai (v. 19-22). The concern of the country for him (v. 23). His conference with Zadok (v. 24-29). His tears and prayers upon this occasion (v. 30-31). Matters concerted by him with Hushai (v. 32-37). Now the word of God was fulfilled, that he would "raise up evil against him out of his own house.’’, 12:11."
Sunday, June 3, 2012
Day 155- 2 Samuel 12-13
In 2 Samuel 12, Henry notes,
Note, Those who despise the word and law of God despise God himself and shall be lightly esteemed.
2 Samuel 13 is summarized,
"The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his son in the matter of Uriah, he would "raise up evil against him out of his own house,’’ ch. 12:11 ). And here, in the very next chapter, we find the evil beginning to rise; henceforward he was followed with one trouble after another, which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him that his "loving-kindness he would not utterly take away.’’ Adultery and murder were David’s sins, and those sins among his children (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon) were the beginnings of his punishment, and the more grievous because he had reason to fear that his bad example might help to bring them to these wickednesses. In this chapter we have, I. Amnon ravishing Tamar, assisted in his plot to do it by Jonadab his kinsman, and villainously executing it (v. 1-20). II. Absalom murdering Amnon for it (v. 21-39). Both were great griefs to David, and the more because he was unwittingly made accessory to both, by sending Tamar to Amnon and Amnon to Absalom."
Note, Those who despise the word and law of God despise God himself and shall be lightly esteemed.
2 Samuel 13 is summarized,
"The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his son in the matter of Uriah, he would "raise up evil against him out of his own house,’’ ch. 12:11 ). And here, in the very next chapter, we find the evil beginning to rise; henceforward he was followed with one trouble after another, which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him that his "loving-kindness he would not utterly take away.’’ Adultery and murder were David’s sins, and those sins among his children (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon) were the beginnings of his punishment, and the more grievous because he had reason to fear that his bad example might help to bring them to these wickednesses. In this chapter we have, I. Amnon ravishing Tamar, assisted in his plot to do it by Jonadab his kinsman, and villainously executing it (v. 1-20). II. Absalom murdering Amnon for it (v. 21-39). Both were great griefs to David, and the more because he was unwittingly made accessory to both, by sending Tamar to Amnon and Amnon to Absalom."
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