Day 91- Numbers 10-11; 1 Peter 5

What we should learn from Numbers is that God's order is very important and purposeful, whether we realize it or not, and God moves us when we are comfortable.  I think because in comfort we neglect our obligations, streamline.  You know God didn't say, "Let there be light" and let my people lie by beautiful streams and relax all the days of their life.  I think our reading in Peter sums it up.  Be humble and be in peace -- that's not may the sounds of the day be quiet -- its that they may be peaceful.

Have a great, peaceful week!

Day 90- Numbers 8-9; 1 Peter 4

Henry notes of Numbers 8,

Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.

Of Numbers 9,

Note, It is people’s wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal. 2:7 . These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God’s ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Ps. 42:1, Ps. 42:2 .3.

Of 1 Peter 4, Henry introduces,

The work of a Christian is twofold—doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things (v. 1-11). The directions for sufferings are that we should not be surprised at them, but rejoice in them, only take care not to suffer as evil-doers. He intimates that their trials were near at hand, that their souls were in danger as well as their bodies, and that the best way to preserve their souls is to commit them to God in well-doing. 

Day 89- Numbers 7; 1 Peter 3

So, before I consult the wise words of Matthew Henry, let's review what we have learned from today's lessons.

Numbers - Be on the altar guild or vestry so that you can review the priests' logs.  You want to make sure that stack up equally because there will be future evidence.  In all seriousness though, great measures were taken to present all leaders as equals.

1 Peter 3 - Someone should have shared this with me years ago.  I am truly supposed to be meek and mild with my husband?  Oops!  Well, you have to take at least one good thing from reading the Bible. 

Now on to Henry, he comments on the necessity of those with greater power and wealth to do greater.  I reflect on this as we were called and are called upon to contribute to our own churches.  This is also a common message we have received in our readings - God wills us to do what we can do best to serve him.  I also think that sometimes people confuse this substituting money for having to act Christian.  Here is what Henry notes, 

Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?

So, here Henry lessens the blow to women indicating that they should owe their duty to God, and that even when their husbands get it wrong, it makes the woman's duty that much stronger.

Learn, 1. A true Christian’s chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite’s work ends, there the true Christian’s work begins. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world.’’ (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them.’’ Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara’s infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God. 

Day 88- Numbers 5-6; 1 Peter 2

Here Henry describes the only new law set forth in Numbers 5:

We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe,I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, v. 12-14. Here, 1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Prov. 2:17 . It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating her covenant with him. It is being defiled; for nothing pollutes the mind and conscience more than this sin does. 2. It is supposed to be a sin which great care is taken by the sinners to conceal, which there is no witness of. The eye of the adulterer waits for the twilight, Job. 24:15 . And the adulteress takes her opportunity when the good man is not at home, Prov. 7:19 . It would not covet to be secret if it were not shameful; and the devil who draws sinners to this sin teaches them how to cover it. 3. The spirit of jealousy is supposed to come upon the husband, of which Solomon says, It is the rage of a man (Prov. 6:34 ), and that it is cruel as the grave, Cant. 8:6 . "Yet’’ (say the Jewish writers) "he must make it appear that he has some just cause for the suspicion.’’ The rule they give is, "If the husband have said unto his wife before witnesses, ’Be not thou in secret with such a man;’ and, notwithstanding that admonition, it is afterwards proved that she was in secret with that man, though her father or her brother, then he may compel her to drink the bitter water.’’ But the law here does not tie him to that particular method of proving the just cause of his suspicion; it might be otherwise proved. In case it could be proved that she had committed adultery, she was to be put to death (Lev. 20:10 ); but, if it was uncertain, then this law took place.

And he descirbes Numbers 6:

Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deu. 21:5 . Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God’s mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ’s errand into the world, which was to bless us (Acts. 3:26 ), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Lu. 24:50, Lu. 24:51 . The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God’s mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For,’’ say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God.’’II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God’s command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26.

Henry says of 1 Peter 2,

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (v. 1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well going, in imitation of Christ (v. 13to the end).  

Day 87- Numbers 4; 1 Peter 1

So, I think we could explore, explore, but Numbers 4 seems simple, everyone has their job -- do it.

Here was the most descriptive regarding 1Peter 1, from Henry:

"In this inscription we have three parts:—I. The author of it, described, 1. By his name—Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal. 2:9 . By his office—an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ’s name and about his work; but more strictly it signifies the highest office in the Christian church. 1 Co. 12:28 , God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things:—They were immediately chosen by Christ himself,—they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation,—their gifts were excellent and extraordinary,—they had a power of working miracles, not at all times, but when Christ pleased,—they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude. (2.) He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work."

You know, it is funny.  I realize no one is really following, but I still felt the obligation to post, even after I had to read earlier and post later.  Thanks!  Someone is watching.

Day 86: numbers 2-3

On Numbers 2, the first two verses are explained by Henry,

Here is the general appointment given both for their orderly encampment where they rested and their orderly march when they moved. Some order, it is possible, they had observed hitherto; they came out of Egypt in rank and file (Ex. 13:18 ), but now they were put into a better model. 1. They all dwelt in tents, and when they marched carried all their tents along with them, for they found no city to dwell in, Ps. 107:4 . This represents to us our state in this world. It is a movable state (we are here to-day and gone to-morrow); and it is a military state: is not our life a warfare? We do but pitch our tents in this world, and have in it no continuing city. Let us, therefore, while we are pitching in this world, be pressing through it. 2. Those of a tribe were to pitch together, every man by his own standard. Note, It is the will of God that mutual love and affection, converse and communion, should be kept up among relations. Those that are of kin to each other should, as much as they can, be acquainted with each other; and the bonds of nature should be improved for the strengthening of the bonds of Christian communion. 3. Every one must know his place and keep in it; they were not allowed to fix where they pleased, nor to remove when they pleased, but God quarters them, with a charge to abide in their quarters. Note, It is God that appoints us the bounds of our habitation, and to him we must refer ourselves. He shall choose our inheritance for us (Ps. 47:4 ), and in his choice we must acquiesce, and not love to flit, nor be as the bird that wanders from her nest. 4. Every tribe had its standard, flag, or ensign, and it should seem every family had some particular ensign of their father’s house, which was carried as with us the colours of each troop or company in a regiment are. These were of use for the distinction of tribes and families, and the gathering and keeping of them together, in allusion to which the preaching of the gospel is said to lift up an ensign, to which the Gentiles shall seek, and by which they shall pitch, Isa. 11:10, Isa. 11:12 . Note, God is the God of order, and not of confusion. These standards made this mighty army seem more beautiful to its friends and more formidable to its enemies.

About the continuation of priesthood in Numbers 3, Henry explains,

It is here said, They had no children, Providence so ordering it, for their greater punishment, that none of their descendants should remain to be priests, and so bear up their name who had profaned God’s name. 3. The continuance of the two younger: Eleazar and Ithamar ministered in the sight of Aaron. It intimates, (1.) The care they took about their ministration not to make any blunders; they kept under their father’s eye, and took instruction from him in all they did, because, probably, Nadab and Abihu got out of their father’s sight when they offered strange fire. Note, It is good for young people to act under the direction and inspection of those that are aged and experienced. (2.) The comfort Aaron took in it; it pleased him to see his younger sons behave themselves prudently and gravely, when his two elder had miscarried. Note, It is a great satisfaction to parents to see their children walk in the truth, 3 Jn. 4, .III. A grant is made of the Levites to be assistants to the priests in their work:

 I am trying to pull what I can from Numbers, but it is difficult.

Day 85- John 21; Numbers 1

I loved the ending to John.  An introduction at the end.  Henry describes,

"The evangelist seemed to have concluded his history with the foregoing chapter; but (as St. Paul sometimes in his epistles), new matter occurring, he begins again. He had said that there were many other signs which Jesus did for the proof of his resurrection. And in this chapter he mentions one of these many, which was Christ’s appearance to some of his disciples at the sea of Tiberias, in which we have an account, I. How he discovered himself to them as they were fishing, filled their net, and then very familiarly came and dined with them upon what they had caught (v. 1-14). II. What discourse he had with Peter after dinner, 1. Concerning himself (v. 15-19). Concerning John (v. 20-23). III. The solemn conclusion of this gospel (v. 24, v. 25). It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said (v. 24) that the disciple whom Jesus loved is he which testifieth of these things."

Numbers is described in my Bible as,

...the story of Israel's journey from Mt. Sanai to the plains of Moab.  It describes that is "legislation" is similar to Leviticus, Exodus and Deutoronomy.  It speaks of the rebellion of God's people and their punishment and condemnation to live in the wilderness.  

It indicates that it is theologically significant, so let's see.  Henry introduces it,

"Israel was now to be formed into a commonwealth, or rather a kingdom; for "the Lord was their King’’ (1 Sa. 12:12 ), their government a theocracy, and Moses under him was king in Jeshurun, Deu. 33:5 . Now, for the right settlement of this holy state, next to the institution of good laws was necessary the institution of good order; and account therefore must be taken of the subjects of this kingdom, which is done in this chapter, where we have, I. Orders given to Moses to number the people (v. 1-4). II. Persons nominated to assist him herein (v. 5-16). III. The particular number of each tribe, as it was given in to Moses (v. 17-43). IV. The sum total of all together (v. 44-46). V. An exception of the Levites (v. 47, etc.)."

Day 84- John 20; Hebrews 12-13

Let's give Henry a break for today and just reflect on the moments we experience in these readings today.

John 20: Just the magnificence and magnificent sadness of Mary Magdalene breaks your heart.  But how wonderful to turn and see her son who gets to tell her, mom, I'm fine.  I'm with dad now.

And then we come upon Hebrews 12-13:  Aren't these our marching orders?  Plain and simple orders and some tips.

I liked these readings and they really emphasize where we are told, the Old Testament is for "learning from prior mistakes."  The New Testament is your direction, your training manual.

Have a great day!  Twelve weeks strong!

Day 83- Leviticus 27; Hebrews 11; Psalm 21

Even Henry notes that this is an added statute,

The last verse of the foregoing chapter seemed to close up the statute-book; yet this chapter is added as an appendix. Having given laws concerning instituted services, here he directs concerning vows and voluntary services, the free-will offerings of their mouth. Perhaps some devout serious people among them might be so affected with what Moses had delivered to them in the foregoing chapter as in a pang of zeal to consecrate themselves, or their children, or estates to him: this, because honestly meant, God would accept; but, because men are apt to repent of such vows, he leaves room for the redemption of what had been so consecrated, at a certain rate.

In Hebrews, Henry explores the definition of grace, 

Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.II. An account of the honour it reflects upon all those who have lived in the exercise of it (v. 2): By it the elders obtained a good report —the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, v. 3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it.

Historical perspective on Psalm 21,

As the foregoing psalm was a prayer for the king that God would protect and prosper him, so this is a thanksgiving for the success God had blessed him with. Those whom we have prayed for we ought to give thanks for, and particularly for kings, in whose prosperity we share. They are here taught, I. To congratulate him on his victories, and the honour he had achieved (v. 1-6). II. To confide in the power of God for the completing of the ruin of the enemies of his kingdom (v. 7-13). In this there is an eye to Messiah the Prince, and the glory of his kingdom; for to him divers passages in this psalm are more applicable than to David himself.To the chief musician. A psalm of David.

I attended a funeral today and lots of relevant passages were read.  The "father" gave a sermon on how we are compared to tents -- a temporary element here on Earth that moves around and ultimately, is left alone on the Earth.  We are not alone with God; however, after our Earthly death. 

Day 82- Leviticus 26; John 19

I am not sorry to say that we will be ending Leviticus soon.  Henry describes what this chapter is about,

This chapter is a solemn conclusion of the main body of the levitical law. The precepts that follow in this and the following book either relate to some particular matters or are repetitions and explications of the foregoing institutions. Now this chapter contains a general enforcement of all those laws by promises of reward in case of obedience on the one hand, and threatenings of punishment for disobedience on the other hand, the former to work upon hope, the latter on fear, those two handles of the soul, by which it is taken hold of and managed.

Here is a portion of John 19 that I focused on. 

The care that he took of his poor mother.1. His mother attends him to his death (v. 25): There stood by the cross, as near as they could get, his mother, and some of his relations and friends with her. At first, they stood near, as it is said here; but afterwards, it is probable, the soldiers forced them to stand afar off, as it is said in Matthew and Mark: or they themselves removed out of the ground. (1.) See here the tender affection of these pious women to our Lord Jesus in his sufferings. When all his disciples, except John, has forsaken him, they continued their attendance on him. Thus the feeble were as David (Zec. 12:8 ): they were not deterred by the fury of the enemy nor the horror of the sight; they could not rescue him nor relieve him, yet they attended him, to show their good-will. It is an impious and blasphemous construction which some of the popish writers put upon the virgin Mary standing by the cross, that thereby she contributed to the satisfaction he made for sin no less than he did, and so became a joint-mediatrix and co-adjutrix in our salvation. (2.) We may easily suppose what an affliction it was to these poor women to see him thus abused, especially to the blessed virgin. Now was fulfilled Simeon’s word, A sword shall pierce through thy own soul, Lu. 2:35 . His torments were her tortures; she was upon the rack, while he was upon the cross; and her heart bled with his wounds; and the reproaches wherewith they reproached him fell on those that attended him. (3.) We may justly admire the power of divine grace in supporting these women, especially the virgin Mary, under this heavy trial. We do not find his mother wringing her hands, or tearing her hair, or rending her clothes, or making an outcry; but, with a wonderful composure, standing by the cross, and her friends with her. Surely she and they were strengthened by a divine power to this degree of patience; and surely the virgin Mary had a fuller expectation of his resurrection than the rest had, which supported her thus. We know not what we can bear till we are tried, and then we know who has said, My grace is sufficient for thee. 2. He tenderly provides for his mother at his death. It is probable that Joseph, her husband, was long since dead, and that her son Jesus had supported her, and her relation to him had been her maintenance; and now that he was dying what would become of her? He saw her standing by, and knew her cares and griefs; and he saw John standing not far off, and so he settled a new relation between his beloved mother and his beloved disciple; for he said to her, "Woman, behold thy son, for whom henceforward thou must have a motherly affection;’’ and to him, "Behold thy mother, to whom thou must pay a filial duty.’’ And so from that hour, that hour never to be forgotten, that disciple took her to his own home. See here,(1.) The care Christ took of his dear mother. He was not so much taken up with a sense of his sufferings as to forget his friends, all whose concerns he bore upon his heart. His mother, perhaps, was so taken up with his sufferings that she thought not of what would become of her; but he admitted that thought. Silver and gold he had none to leave, no estate, real or personal; his clothes the soldiers had seized, and we hear no more of the bag since Judas, who had carried it, hanged himself. He had therefore no other way to provide for his mother than by his interest in a friend, which he does here. [1.] He calls her woman, not mother, not out of any disrespect to her, but because mother would have been a cutting word to her that was already wounded to the heart with grief; like Isaac saying to Abraham, My father. He speaks as one that was now no more in this world, but was already dead to those in it that were dearest to him. His speaking in this seemingly slight manner to his mother, as he had done formerly, was designed to obviate and give a check to the undue honours which he foresaw would be given to her in the Romish church, as if she were a joint purchaser with him in the honours of the Redeemer. [2.] He directs her to look upon John as her son: "Behold him as thy son, who stands there by thee, and be as a mother to him.’’ See here, First,Isa. 49:21 . Let none therefore reckon all gone with one cistern dried up, for from the same fountain another may be filled. Secondly, An instance of filial duty, to be observed for our imitation. Christ has here taught children to provide, to the utmost of their power, for the comfort of their aged parents. When David was in distress, he took care of his parents, and found out a shelter for them (1 Sa. 22:3 ); so the Son of David here. Children at their death, according to their ability, should provide for their parents, if they survive them, and need their kindness.(2.) The confidence he reposed in the beloved disciple. It is to him he says, Behold thy mother, that is, I recommend her to thy care, be thou as a son to her to guide her (Isa. 51:18 ); and forsake her not when she is old, Prov. 23:22 . Now, [1.] This was an honour put upon John, and a testimony both to his prudence and to his fidelity. If he who knows all things had not known that John loved him, he would not have made him his mother’s guardian. It is a great honour to be employed for Christ, and to be entrusted with any of his interest in the world. But, [2.] It would be a care and some charge to John; but he cheerfully accepted it, and took her to his own home, not objecting the trouble nor expense, nor his obligations to his own family, nor the ill-will he might contract by it. Note, Those that truly love Christ, and are beloved of him, will be glad of an opportunity to do any service to him or his. Nicephoras’s Eccl. Hist. lib. 2 cap. 3, saith that the virgin Mary lived with John at Jerusalem eleven years, and then died. Others, that she lived to remove with him to Ephesus.

What a nice to place to end today - with Jesus and his mother standing by, with strength. 

Day 81- Leviticus 25; Hebrews 10

I don't have much to comment, Henry describes,

"The law of this chapter concerns the lands and estates of the Israelites in Canaan, the occupying and transferring of which were to be under the divine direction, as well as the management of religious worship; for, as the tabernacle was a holy house, so Canaan was a holy land; and upon that account, as much as any thing, it was the glory of all lands. In token of a peculiar title which God had to this land, and a right to dispose of it, he appointed, I. That every seventh year should be a year of rest from occupying the land, a sabbatical year (v. 1-7). In this God expected from them extraordinary instances of faith and obedience, and they might expect from God extraordinary instances of power and goodness in providing for them (v. 18-22). II. That every fiftieth year should be a year of jubilee, that is, 1. A year of release of debts and mortgages, and return to the possession of their alienated lands (v. 8-17). Particular directions are given, (1.) Concerning the sale and redemption of lands (v. 23-28). (2.) Of houses in cities and villages, with a proviso for Levite-cities (v. 29-34). A year of release of servants and bond-slaves. (1.) Here is inserted a law for the kind usage of poor debtors (v. 35-38). (2). Then comes the law for the discharge of all Israelites that were sold for servants, in the year of jubilee, if they were not redeemed before. [1.] If they were sold to Israelites (v. 39-46). And, [2.] If sold to proselytes (v. 47-55). All these appointments have something moral and of perpetual obligation in them, though in the letter of them they were not only peculiar to the Jews, but to them only while they were in Canaan."

And of Hebrews, he writes,

"The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (v. 1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (v. 7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (v. 19to the end)."

Perhaps tomorrow will bring more motivating thought. 

Day 80- Leviticus 24; John 18; Hebrews 9

I really dislike the stories of pain inflicted by people on people in the Bible.  I know it came as a commandment from God, but it seems so severe.  Further, the commentary on mixed marriages seems to interrupt my understanding of what Henry describes and how it is described in the Bible.  Almost seems to me that this is more of a "let's make an example" out of this expendable person, then only because of the blaspheme.  Here is Henry's description of why we have this in the Bible.

"Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.I. The offender was the son of an Egyptian father and an Israelitish mother (v. 10); his mother was of the tribe of Dan, v. 11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger.’’ Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Ex. 12:38 ) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men’s passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water. III. The offence itself was blasphemy and cursing, v. 11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah,"

Of course we would think that his disciples would be right there with them, Henry gives
a discourse on why they were sent away,

Christ, by fulfilling that word in this particular, gave an assurance that it should be accomplished in the full extent of it, not only for those that were now with him, but for all that should believe on him through their word. Though Christ’s keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ’s charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, 1 Th. 5:23 ; 2 Tim. 4:17, 2 Tim. 4:18 . Christ will preserve the natural life for the service to which it is designed; it is given to him to be used for him, and he will not lose the service of it, but will be magnified in it, whether by life or death; it shall be held in life as long as any use is to be made of it. Christ’s witnesses shall not die till they have given in their evidence. But this is not all; this preservation of the disciples was, in the tendency of it, a spiritual preservation. They were now so weak in faith and resolution that in all probability, if they had been called out to suffer at this time, they would have shamed themselves and their Master, and some of them, at least the weaker of them, would have been lost; and therefore, that he might lose none,he would not expose them. The safety and preservation of the saints are owing, not only to the divine grace in proportioning the strength to the trial, but to the divine providence in proportioning the trial to the strength.

Most appropriate, Hebrews wraps this up for us to show us the difference between the Old and New Testament and the purpose, this is a great chapter.

Have you found a pattern in your reading?  Do you get more or are you able to put more into your study at a different time of day?  When I have the ability to have a slow morning, before the kids are awake or after they have left to school,  I really derive the best results from my reading.  

Day 79- Leviticus 23; John 17; Psalm 32

Here is a summary of Leviticus 23:

Hitherto the levitical law had been chiefly conversant about holy persons, holy things, and holy places; in this chapter we have the institution of holy times, many of which had been mentioned occasionally before, but here they are all put together, only the new moons are not mentioned. All the rest of the feasts of the Lord are.

 Here is a description of John 17:

This chapter is a prayer, it is the Lord’s prayer, the Lord Christ’s prayer. There was one Lord’s prayer which he taught us to pray, and did not pray himself, for he needed not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer.

And finally, historical perspective on the Psalm:

This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes "the blessedness of the man unto whom God imputes righteousness without words,’’ Rom. 4:6 . We have here a summary, I. Of gospel grace in the pardon of sin (v. 1, v. 2), in divine protection (v. 7), and divine guidance (v. 8). II. Of gospel duty. To confess sin (v. 3-5), to pray (v. 6), to govern ourselves well (v. 9, v. 10), and to rejoice in God (v. 11). The way to obtain these privileges is to make conscience of these duties, which we ought to think of—of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement.A psalm of David, Maschil.

I'm tired today, so its short. More tomorrow.

Day 78- Leviticus 22; John 16; Psalm 83

So, in case we need a better reason to be Christian everyday and not just some days, Henry points out the difference between priests and sojourners,

"Note, Those only are entitled to the comforts of God’s house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter."

Henry describes in plain words the scene that I think we can all imagine as we read John 16,

Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deu. 32, , 39. Christ’s discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so.

And finally, the historical perspective on the Psalm 83,

This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church’s enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat’s time by the Moabites and Ammonites, those children of Lot here spoken of (v. 8), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story 2 Chr. 20:1 , where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, I. To God’s knowledge, by a representation of their designs and endeavours to destroy Israel (v. 1-8). II. To God’s justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified (v. 9-18). This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church.A song or psalm of Asaph.

I thought that both John 16 and the Psalm were motivating to be a better person and Christian.  I think I will try to remember those as I continue.

Day 77: Leviticus 21; John 14-15; Hebrews 8

I don't get the defect issue.  I mean I just read that and I don't get it.  Let's see what Henry has to say about this.

"Now,I. The law concerning priests that had blemishes was, 1. That they might live upon the altar (v. 22): He shall eat of the sacrifices with the other priests, even the most holy things, such as the show-bread and the sin-offerings, as well as the holy things, such as the tithes and first-fruits, and the priests’ share of the peace-offerings. The blemishes were such as they could not help, and therefore, though they might not work, they must not starve. Note, None must be abused for their natural infirmities. Even the deformed child in the family must have its child’s part. 2. Yet they must not serve at the altar, at either of the altars, nor be admitted to attend or assist the other priests in offering sacrifice or burning incense, v. 17, v. 21, v. 23. Great men choose to have such servants about them as are sightly, and it was fit that the great God should have such in his house then, when he was pleased to manifest his glory in external indications of it. But it was especially requisite that comely men should be chosen to minister about holy things, for the sake of the people, who were apt to judge according to outward appearance, and to think meanly of the service, how honourable soever it was made by the divine institution, of those that performed it looked despicably or went about it awkwardly. This provision God made for the preserving of the reputation of his altar, that it might not at any time fall under contempt. It was for the credit of the sanctuary that none should appear there who were any way disfigured, either by nature or accident.II. Under the gospel, 1. Those that labour under any such blemishes as these have reason to thank God that they are not thereby excluded from offering spiritual sacrifices to God; nor, if otherwise qualified for it, from the office of the ministry. There is many a healthful beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to infer hence how incapable those are to serve God acceptably whose minds are blemished and deformed by any reigning vice. Those are unworthy to be called Christians, and unfit to be employed as minsters, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes. The deformities of Hophni and Phinehas were worse than any of the blemishes here mentioned. Let such therefore as are openly vicious be put out of the priesthood as polluted persons; and let all that are made to our God spiritual priests be before him holy and without blemish, and comfort themselves with this, that, though in this imperfect state they have spots that are the spots of God’s children, yet they shall shortly appear before the throne of God without spot, or wrinkle, or any such thing."

I rather think that John 14 is sad.  I can see them all sitting around, as we may in hospitals or with Hospice caretakers, just waiting out the last worldly moments of our loved one's lives and trying to find some solace at the coming moment of death.  Henry describes,

This chapter is a continuation of Christ’s discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse; it is designed to keep trouble from their hearts; now in order to this they must believe

And then, here in John 15, He prepares His disciples to continue on and how they should and equips them with foresight and explanation, like this portion on hatred,

A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world.II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father.1. The world hates the disciples of Christ: The world hateth you (v. 19); and he speaks of it as that which they must expect and count upon, v. 18, as 1 Jn. 3:13 .(1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ’s sake, 2 Co. 12:7, 2 Co. 12:10 . [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another,

Well, that's a lot for today - next week will be posted shortly.  Continue on...the discussion from Jesus is just getting exciting...that's how I feel. 

Day 76- Leviticus 20; John 13; Hebrews 7

Sometimes, I find that I have to read and read and read various sources or pages to find the simple point I should derive from the reading.  Sometimes it is s imply evident.  Here, Henry gives a succinct description for Leviticus 20,

The laws which before were made are in this chapter repeated and penalties annexed to them, that those who would not be deterred from sin by the fear of God might be deterred from it by the fear of punishment. If we will not avoid such and such practices because the law has made them sin (and it is most acceptable when we go on that principle of religion), surely we shall avoid them when the law has made them death, from a principle of self-preservation.

Have you ever prepared for a long journey?  I mean, for us in a simple sense that is getting our employees and employers, our paperwork and household assistance in order.  Here is the same basic premise with Jesus.  But do we have, as we gleam from Leviticus 20, the right house in order?  Have we prepared ourselves for our journey?

Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners,’’ now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order.

I do enjoy the discourse on priesthood.  It really is one of those questions that I have carried for a long time.  Silly, isn't it, since so much of the answer has been right here all the time?

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos. 3:4 ), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter.

I really needed a good reading today and this "hit the spot!"  See you tomorrow.

A Scripture Reading and Story I Received Today

I was reminded of one reason why I started this blog...

Search the Scriptures’ precious store—
As a miner digs for ore;
Search, and you will surely find
Treasures to enrich the mind.

I think that this is true - you?

Day 75- Leviticus 19; John 12; Psalm 30

So, part of Leviticus here describes the acts of superstition, even then, that really leaves one to wonder about Old Wives' Tales, Henry explains, 

It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see ch. 22:27 . God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days’ old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, 1 Tim. 4:5 .IV. A law against the superstitious usages of the heathen.

Henry briefly describes John 12.  In following the story, I just feel sadness that so much disbelief and back-stabbing would occur with his closest friends,

It was a melancholy account which we had in the close of the foregoing chapter of the dishonour done to our Lord Jesus, when the scribes and Pharisees proclaimed him a traitor to their church, and put upon him all the marks of ignominy they could: but the story of this chapter balances that, by giving us an account of the honour done to the Redeemer, notwithstanding all that reproach thrown upon him. Thus the one was set over against the other. Let us see what honours were heaped on the head of the Lord Jesus, even in the depths of his humiliation.

Here is the historical perspective on Psalm 30,

This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house.

Day 74- Leviticus 18; John 11; Psalm 24

Well, the direction in this chapter of Leviticus is clear to me, so I am not sure how religions can motivate through placid acceptance persons to disrespect this rule; however, in part this is being done.  Henry broadens this to a more general application,

Note, The tremendous judgments of God, executed on those that are daringly profane and atheistical, are intended as warnings to those who profess religion to take heed of every thing that has the least appearance of, or tendency towards, profaneness or atheism. Even the ruin of the Canaanites is an admonition to the Israelites not to do like them. Nay, to show that not only the Creator is provoked, but the creation burdened, by such abominations as these, it is added (v. 25), The land itself vomiteth out her inhabitants. The very ground they went upon did, as it were, groan under them, and was sick of them, and not easy till it had discharged itself of these enemies of the Lord, Isa. 1:24 . This bespeaks the extreme loathsomeness of sin; sinful man indeed drinks in iniquity like water, but the harmless part of the creation even heaves at it, and rises against it. Many a house and many a town have spued out the wicked inhabitants, as it were, with abhorrence, Rev. 3:16 . Therefore take heed, saith God, that the land spue not you out also, v. 28. It was secured to them, and entailed upon them, and yet they must expect that, if they made the vices of the Canaanites their own, with their land their fate would be the same. Note, Wicked Israelites are as abominable to God as wicked Canaanites, and more so, and will be as soon spued out, or sooner. Such a warning as was here given to the Israelites is given by the apostle to the Gentile converts, with reference to the rejected Jews, in whose room they were substituted (Rom. 11:19 , etc.); they must take heed of falling after the same example of unbelief, Heb. 4:11 . Apply it more generally; and let it deter us effectually from all sinful courses to consider how many they have been the ruin of. Lay the ear of faith to the gates of the bottomless pit, and hear the doleful shrieks and outcries of damned sinners, whom earth has spued out and hell has swallowed, that find themselves undone, for ever undone, by sin; and tremble lest this be your portion at last. God’s threatenings and judgments should frighten us from sin.

I find it interesting that we have one Gospel so different from the other three.  I guess they each have their own focus and perspective,

In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death—the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John’s memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ’s miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ’s mission, but because it was an earnest of that which was to be the crowning proof of all—Christ’s own resurrection.

I ws able to read a bit more peacefully today, and I enjoyed that.

Day 73- Leviticus 17; John 10; Hebrews 6; Psalm 42

You know the comparison of John and Hebrews is interesting.  Jesus first speaks of the robber, the one who tries to get in without opening the door to Christ and then in Hebrews we see the encouragement to practice Christianity even more. 

Its a rough night here with a sick kiddo -- short and sweet, but I did read.

Day 72- Leviticus 16; John 9; Psalm 20

Here is how Henry describes Leviticus 16,

In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb. 9:7 , etc. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest.

Henry describes why Jesus undertook to heal the blind man on the Sabbath,

Note, The intentions of Providence commonly do not appear till a great while after the event, perhaps many years after. The sentences in the book of providence are sometimes long, and you must read a great way before you can apprehend the sense of them.(2.) He gives the reason of his own forwardness and readiness to help and heal him, v. 4, v. 5. It was not for ostentation, but in pursuance of his undertaking: I must work the works of him that sent me (of which this is one), while it is day, and working time; the night cometh, the period of that day, when no man can work. This is not only a reason shy Christ was constant in doing good to the souls and bodies of men, but why particularly he did this, though it was the sabbath day, on which works of necessity might be done, and he proves this to be a work of necessity.

And finally,  some perspective on the Psalm,

It is the will of God that prayers, intercessions, and thanksgivings, should be made, in special manner, for kings and all in authority. This psalm is a prayer, and the next a thanksgiving, for the king. David was a martial prince, much in war. Either this psalm was penned upon occasion of some particular expedition of his, or, in general, as a form to be used in the daily service of the church for him. In this psalm we may observe, I. What it is they beg of God for the king (v. 1-4). II. With what assurance they beg it. The people triumph (v. 5), the prince (v. 6), both together (v. 7, v. 8), and so he concludes with a prayer to God for audience (v. 9). In this, David may well be looked upon as a type of Christ, to whose kingdom and its interests among men the church was, in every age, a hearty well-wisher.To the chief musician. A psalm of David.

Consecration

On another note, we consecrated the church today.  The reading was from Chronicles about how we are the temple.  I found myself remembering so many verses and chapters that we have read as they went through the ceremony.  Do you feel enlightened at all or that you are emerging in any further understandings? I enjoyed the insight and knowledge. 

Day 71- Leviticus 15; John 8

Henry comments on Leviticus 15 with an ending note that seems to really be the point we should take from the chapter,

"Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God’s holy place? it is answered, He that hath clean hands and a pure heart (Ps. 24:3, Ps. 24:4 ); for without holiness no man shall see the Lord."

Something that I really enjoy about reading the commentaries along with the Bible verse is the details that such a learned reader can point out, such as here,

Observe,1. What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again to-day. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ’s preaching. (1.) The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day’s work is to be done for God and souls it is good to begin betimes, and take the day before us. (2.) The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate. (3.) His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time.

Day 70- Leviticus 14; Hebrews 4-5

It is interesting that Henry points out that at the time of this telling, the people were tent dwellers and so this was a futuristic warning.  How they could know that they would have plaster, timber and the like to build houses and they would move toward no longer being tent dwellers is not explained,

Note, The leprosy of sin, if it be obstinate under the methods of cure, will at last be the ruin of families and churches. If Babylon will not be healed, she shall be forsaken and abandoned, and (according to the law respecting the leprous house), they shall not take of her a stone for a corner, nor a stone for foundations, Jer. 51:9, Jer. 51:26 . The remainders of sin and corruption in our mortal bodies are like this leprosy in the house; after all our pains in scraping and plastering, we shall never be quite clear of it, till the earthly house of this tabernacle be dissolved and taken down; when we are dead we shall be free from sin, and not till then,

Hebrews 4 is summarized,


"The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (v. 1-4). II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (v. 2). Then, II. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (v. 3-10). IV. Concludes with proper and powerful arguments and motives to faith and obedience."

And chapter 5,

"In this chapter the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestly office in general (v. 1-3). II. The proper and regular call there must be to this office (v. 4-6). III. The requisite qualifications for the work (v. 7-9). IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec (v. 6, v. 7, v. 10). V. He reproves the Hebrews, that they had not made those improvements in knowledge which might have made them capable of looking into the more abstruse and mysterious parts of scripture (v. 11-14)."

So, I have been asking and wondering, where did all this "glorification" of priests come from?  Henry and this chapter here explains the position of the priest and makes it a little bit more clear for me,

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin. 1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest’s hands, as the great agent between God and man.2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.IV. How this high priest must be qualified, v. 2.1. He must be one that can have compassion on two sorts of persons:—(1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way,

Have a great day!  One more week down!

Day 69- Leviticus 13; Hebrews 3; Psalm 39

So, first, this is gross.  Secondly, here is Henry's commentary on leprosy,

 I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves.

On Hebrews 3, Henry observes,

Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.

Interesting how our perceptions are described and I think that it is pretty right on.

Henry's analysis of Psalm 39,

David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (37) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for.

See you tomorrow!

Day 68- Leviticus 12; John 8; Hebrews 2; Psalm 14

I don't get why a woman is unclean after childbirth.  Let's see if Henry has an explanation for this.

this ceremonial uncleanness which the law laid women in child-bed under was to signify the pollution of sin which we are all conceived and born in, Ps. 51:5 . For, if the root be impure, so is the branch, Who can bring a clean thing out of an unclean? If sin had not entered, nothing but purity and honour had attended all the productions of that great blessing, Be fruitful and multiply; but now that the nature of man is degenerated the propagation of that nature is laid under these marks of disgrace, because of the sin and corruption that are propagated with it, and in remembrance of the curse upon the woman that was first in the transgression. That in sorrow (to which it is here further added in shame ) she should bring forth children. And the exclusion of the woman for so many days from the sanctuary, and all participation of the holy things, signified that our original corruption (that sinning sin which we brought into the world with us) would have excluded us for ever from the enjoyment of God and his favours if he had not graciously provided for our purifying.

On John chapter 8, see this discourse on verses 37-48,

Here are two fathers spoken of, according to the two families into which the sons of men are divided—God and the devil, and without controversy these are contrary the one to the other.1. Christ’s doctrine was from heaven; it was copied out of the counsels of infinite wisdom, and the kind intentions of eternal love. (1.) I speak that which I have seen. The discoveries Christ has made to us of God and another world are not grounded upon guess and hearsay, but upon ocular inspection; so that he was thoroughly apprized of the nature, and assured of the truth, of all he said. He that is given to be a witness to the people is an eye-witness, and therefore unexceptionable. (2.) It is what I have seen with my Father. The doctrine of Christ is not a plausible hypothesis, supported by probable arguments, but it is an exact counterpart of the incontestable truths lodged in the eternal mind. It was not only what he had heard from his Father, but what he had seen with him when the counsel of peace was between them both. Moses spoke what he heard from God, but he might not see the face of God; Paul had been in the third heaven, but what he had seen there he could not, he must not, utter; for it was Christ’s prerogative to have seen what he spoke, and to speak what he had seen. 2. Their doings were from hell: "You do that which you have seen with your father. You do, by your own works, father yourselves, for it is evident whom you resemble, and therefore easy to find out your origin.’’ As a child that is trained up with his father learns his father’s words and fashions, and grows like him by an affected imitation as well as by a natural image, so these Jews, by their malicious opposition to Christ and the gospel, made themselves as like the devil as if they had industriously set him before them for their pattern.II. He takes off and answers their vain-glorious boasts of relation to Abraham and to God as their fathers, and shows the vanity and falsehood of their pretensions.1. They pleaded relation to Abraham, and he replies to this plea.

And ,

Note, Those who are not acquainted with the divine speech have reason to fear that they are strangers to the divine nature. Christ spoke the words of God ch. 3:34 ) in the dialect of the kingdom of God; and yet they, who pretended to belong to the kingdom, understood not the idioms and properties of it, but like strangers, and rude ones too, ridiculed it. And the reason why they did not understand Christ’s speech made the matter much worse: Even because you cannot hear my word, that is, "You cannot persuade yourselves to hear it attentively, impartially, and without prejudice, as it should be heard.’’ The meaning of this cannot is an obstinate will not; as the Jews could not hear Stephen (Acts. 7:57 ) nor Paul, Acts. 23:22 . Note, The rooted antipathy of men’s corrupt hearts to the doctrine of Christ is the true reason of their ignorance of it, and of their errors and mistakes about it. They do not like it nor love it, and therefore they will not understand it; like Peter, who pretended he knew not what the damsel said (Mt. 26:70 ), when in truth he knew not what to say to it. You cannot hear my words, for you have stopped your ears 

Henry comments on Hebrews 2,


"Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God’s direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward;"

I feel this way sometimes, like I don't get it because I am not reading the right book or the right place.  What I mean by that is where do I get this answer in the Bible?   And, maybe I don't get it because I am not familiar enough with the Bible.

That's a lot for today -- 

Day 67- Leviticus 11; John 7; Psalm 87

I'm taking a break from Matthew Henry today.  I am just observing and commenting.  Leviticus 11 is another list, but one that we hold true today to some extent and one that is not held true.  How do you think that we came to eat pork and shell fish so easily, but such acceptable edibles as crickets and grasshoppers are still foreign to us and exotic?  I have wondered and continue to wonder, where the Bible will tell us, some of these rules you hold true today and others -- not so much.

John 7 - can't you see yourself in this situation?  Now, it may be the water cooler, the coffee pot, the copier, IM, TM, Face book, but its gossip, nonetheless.  Gossip about Jesus.  Its rare that you would find one gossipping about Jesus today -- right?

That's it for today.  This week and especially today have been off kilter and reading does seem to bring some balance back, but I cannot focus on further study.  Its just an off week.

Day 66: Leviticus 9-10; John 6

Henry comments on the fire and grace apparent in chapter 9,

Note, Nothing goes to God but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, Heb. 12:28 . (2.) The priests must keep it burning with a constant supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus those to whom God has given grace must take heed of quenching the Spirit.III. We are here told how the people were affected with this discovery of God’s glory and grace; they received it, 1. With the highest joy: They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them, which is spoken of the grandeur of their nation, Deu. 4:7 . With the lowest reverence: They fell on their faces, humbly adoring the majesty of that God who vouchsafed thus to manifest himself to them. That is a sinful fear of God which drives us from him; a gracious fear makes us bow before him. Very good impressions were made upon their minds for the present, but they soon wore off, as those commonly do which are made by that which is only sensible; while the influences of faith are durable.           

Have you ever had one of those days in church?  Its different than others and you are really moved to focus and enjoy the Spirit?  I think this is what is being discussed here.

Henry comments on Chapter 10,


"The story of this chapter is as sad an interruption to the institutions of the levitical law as that of the golden calf was to the account of the erecting of the tabernacle. Here is, I. The sin and death of Nadab and Abihu, the sons of Aaron (v. 1, v. 2). II. The quieting of Aaron under this sore affliction (v. 3). III. Orders given and observed about the funeral and mourning (v. 4-7). IV. A command to the priests not to drink wine when they went in to minister (v. 8-11). V. The care Moses took that they should go on with their work, notwithstanding the agitation produced by this event (v. 12, etc.). "

This is a common theme now, God tests His believers to weed them out. 

Take note of Henry's indicated statement in John 6 about Judas.  Anything about Judas makes me skeptical,

Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Acts. 15:18 . He knows the thoughts he has towards his people (Jer. 29:11 ) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread.’’4. Philip’s answer to this question: "Two hundred pennyworth of bread is not sufficient, v. 7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag.’"

Day 65- John 5; Hebrews 1; Psalm 43

Henry notes, of the miracle in Jerusalem,

Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. 2:3 .5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it.

He also points out that John was the only disciple to write of the miracles in Jerusalem, the others sticking only to the miracles in Galilee.

Henry writes on Hebrews,

God’s method of communicating his mind and will under the New-Testament dispensation, these last days as they are called, that is, either towards the end of the world, or the end of the Jewish state. The times of the gospel are the last times, the gospel revelation is the last we are to expect from God. There was first the natural revelation; then the patriarchal, by dreams, visions, and voices; then the Mosaic, in the law given forth and written down; then the prophetic, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understand what is already revealed. Now the excellency of the gospel revelation above the former consists in two things:—1. It is the final, the finishing revelation, given forth in the last days of divine revelation, to which nothing is to be added, but the canon of scripture is to be settled and sealed: so that now the minds of men are no longer kept in suspense by the expectation of new discoveries, but they rejoice in a complete revelation of the will of God, both preceptive and providential, so far as is necessary for them to know in order to their direction and comfort. For the gospel includes a discovery of the great events that shall befal the church of God to the end of the world.2. It is a revelation which God has made by his Son, the most excellent messenger that was ever sent into the world, far superior to all the ancient patriarchs and prophets, by whom God communicated his will to his people in former times. And here we have an excellent account of the glory of our Lord Jesus Christ.

And, as I have become accustomed, Henry's historical perspective on the Psalm,

This psalm, it is likely, was penned upon the same occasion with the former, and, having no title, may be looked upon as an appendix to it; the malady presently returning, he had immediate recourse to the same remedy, because he had entered it in his book, with a "probatum est—it has been proved,’’ upon it. The second verse of this psalm is almost the very same with the ninth verse of the foregoing psalm, as the fifth of this is exactly the same with the eleventh of that. Christ himself, who had the Spirit without measure, when there was occasion prayed a second and third time "saying the same words,’’ 

 All boiled down, I think this is telling us to learn from God's examples through Jesus' miracles and heed the warnings from the disciples. 

Day 64- Leviticus 8; John 4; Psalm 51

I borrowed this one excerpt from Henry's commentary because it is the Commandment, yet, we seem to live life in the reverse, do what we want for 6 days so that we can repent on the 7th,

the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (v. 35), and so constant should we be in our meditation on God’s law

God speaks to each of us in our language and in our capacity to understand.  We have heard this message before in our readings so far.  Here, Henry comments not only on His speaking, but His doing.

See how industrious our Lord Jesus was to redeem time, to husband every minute of it, and to fill up the vacancies of it. When the disciples were gone into the town, his discourse with the woman was edifying, and suited to her case; when she was gone into the town, his discourse with them was no less edifying, and suited to their case; it were well if we could thus gather up the fragments of time, that none of it may be lost. 

Finally, a historical perspective and description of this Psalm,

Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David’s psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David’s repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (1 Ki. 15:5 ), That "he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite.’’ 

Off to get ready for church.  Hope to take a little bit of this with me into next week.