Day 121- Joshua 21; Mark 15; Psalm 150

Henry writes on Joshua 21,

"It had been often said that the tribe of Levi should have "no inheritance with their brethren,’’ no particular part of the country assigned them, as the other tribes had, no, not the country about Shiloh, which one might have expected to be appropriated to them as the lands of the church; but, though they were not thus cast into a country by themselves, it appears, by the provision made for them in this chapter, that they were no losers, but the rest of the tribes were very much gainers, by their being dispersed. We have here, I. The motion they made to have their cities assigned them, according to God’s appointment (v. 1, v. 2). II. The nomination of the cities accordingly out of the several tribes, and the distribution of them to the respective families of this tribe (v. 3-8). III. A catalogue of the cities, forty-eight in all (v. 9-42). IV. A receipt entered in full of all that God had promised to his people Israel (v. 43-45)."

On Mark, he writes,

"What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (v. 1-5). II. Cried out against by the common people, at the instigation of the priests (v. 6-14). III. Condemned to be crucified immediately (v. 15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (v. 16-19). V. Led out to the place of execution with all possible ignominy and disgrace (v. 20-24). VI. Nailed to the cross between two thieves (v. 25-28). VII. Reviled and abused by all that passed by (v. 29-32). VIII. Forsaken for a time by his father (v. 33-36). IX. Dying, and rending the veil (v. 37, v. 38). X. Attested and witnessed to by the centurion and others (v. 39-41). XI. Buried in the sepulchre of Joseph of Arimathea (v. 42-47)."

And on the Psalm,

"The first and last of the psalms have both the same number of verses, are both short, and very memorable. But the scope of them is very different: the first psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all rapture and transport, and perhaps was penned on purpose to be the conclusion of these sacred songs, to show what is the design of them all, and that is to assist us in praising God. The psalmist had been himself full of the praises of God, and here he would fain fill all the world with them: again and again he calls, "Praise the Lord, praise him, praise him,’’ no less than thirteen times in these six short verses. He shows, I. For what, and upon what account, God is to be praised (v. 1, v. 2), II. How, and with what expressions of joy, God is to be praised (v. 3-5). III. Who must praise the Lord; it is every one’s business (v. 6). In singing this psalm we should endeavour to get our hearts much affected with the perfections of God and the praises with which he is and shall be for ever attended, throughout all ages, world without end."

Day 120 - Joshua 20; Mark 14; Psalm 33

I surmise this is somewhat of a prison for the offender, Henry describes,

The laws in this matter we had before, Num. 35:10 , etc., where they were opened at large. (1.) It is supposed that a man might possibly kill a person, it might be his own child or dearest friend, unawares and unwittingly (v. 3), not only whom he hated not, but whom he truly loved beforetime (v. 5); for the way of man is not in himself. What reason have we to thank God who has kept us both from slaying and from being slain by accident! In this case, it is supposed that the relations of the person slain would demand the life of the slayer, as a satisfaction to that ancient law that whoso sheds man’s blood, by man shall his blood be shed. (2.) It is provided that if upon trial it appeared that the murder was done purely by accident, and not by design, either upon an old grudge or a sudden passion, then the slayer should be sheltered from the avenger of blood in any one of these cities, v. 4-6. By this law he was entitled to a dwelling in that city, was taken into the care of the government of it, but was confined to it, as prisoner at large; only, if he survived the high priest, then, and not till then, he might return to his own city. And the Jews say, "If he died before the high priest in the city of his refuge and exile, and was buried there, yet, at the death of the high priest, his bones should be removed with respect to the place of his fathers’ sepulchres.’’

Henry's perspective from the Gospel of Mark on the anointing by the woman,


"Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa. 32:5 ); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent ch. 7:11 ), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might."

And on the Psalm,

"This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God (v. 1-3). II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works (v. 4, v. 5). For his power appearing in the work of creation (v. 6-9). For the sovereignty of his providence in the government of the world (v. 10, v. 11) and again (v. 13-17). For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (v. 12) and again (v. 18-22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God."

Day 119- Joshua 19; Psalm 106

Well, I will just provide the historical commentary on the Psalm,

"We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God’s goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close (v. 47). I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1 Chr. 16:34-36 ), "Gather us from among the heathen;’’ for we may suppose that in Saul’s time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (v. 1, v. 2), comfort to the saints (v. 3), and the desire of the faithful towards God’s favour (v. 4, v. 5). II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (v. 6-12), lusting (v. 13-15), mutinying (v. 16-18), worshipping the golden calf (v. 19-23), murmuring (v. 24-27), joining themselves to Baal-peor (v. 28-31), quarrelling with Moses (v. 32, v. 33), incorporating themselves with the nations of Canaan (v. 34-39). To this is added an account how God had rebuked them for their sins, and yet saved them from ruin (v. 40-46). III. The conclusion of the psalm with prayer and praise (v. 47, v. 48). It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God."

I get it though, that no matter good or bad, we must have faith in the wisdom of God.

Day 118- Joshua 18; Mark 13; Psalm 109

I find this to be an interesting discourse on Shiloh,

Observe,I. The place to which the tabernacle was removed, and in which it was set up. It was Shiloh, a city in the lot of Ephraim, but lying close upon the lot of Benjamin. Doubtless God himself did some way or other direct them to this place, for he had promised to choose the place where he would make his name to dwell, Deu. 12:11 . It is most probable God made known his mind in this matter by the judgment of Urim. This place was pitched upon, 1. Because it was in the heart of the country, nearer the centre than Jerusalem was, and therefore the more convenient for the meeting of all Israel there from the several parts of the country; it had been in the midst of their camp in the wilderness, and therefore must now be in the midst of their nation, as that which sanctified the whole, and was the glory in the midst of them. See Ps. 46:5 . Because it was in the lot of that tribe of which Joshua was, who was now their chief magistrate, and it would be both for his honour and convenience and for the advantage of the country to have it near him. The testimony of Israel and the thrones of judgment do well together, Ps. 122:4, Ps. 122:5 . Some think there was an eye to the name of the place, Shiloh being the name by which the Messiah was known in dying Jacob’s prophecy (Gen. 49:10 ), which prophecy, no doubt, was well known among the Jews; the setting up of the tabernacle in Shiloh gave them a hint that in that Shiloh whom Jacob spoke of all the ordinances of this worldly sanctuary should have their accomplishment in a greater and more perfect tabernacle, Heb. 9:1, Heb. 9:11 . And Dr. Lightfoot thinks that the place where the tabernacle was set up was therefore called Shiloh, because of the peaceableness of the land at this time; as afterwards in Salem was his temple, which also signifies peaceable.

You know all the hype about the world coming to an end? 

These verses seem to point at Christ’s second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Mt. 24:3 ), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ’s coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels,1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa. 24:23 . The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken. 2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (v. 26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him. 3. The gathering together of all the elect to him (v. 27); He shall send his angels, and gather together his elect to him, to meet him in the air, 1 Th. 4:17 . They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ’s tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.

It is only my opinion, but I don't think that we are supposed to pray against people?

Whether David penned this psalm when he was persecuted by Saul, or when his son Absalom rebelled against him, or upon occasion of some other trouble that was given him, is uncertain; and whether the particular enemy he prays against was Saul, or Doeg, or Ahithophel, or some other not mentioned in the story, we cannot determine; but it is certain that in penning it he had an eye to Christ, his sufferings and his persecutors, for that imprecation (v. 8) is applied to Judas, Acts. 1:20 . The rest of the prayers here against his enemies were the expressions, not of passion, but of the Spirit of prophecy. I. He lodges a complaint in the court of heaven of the malice and base ingratitude of his enemies and with it an appeal to the righteous God (v. 1-5). II. He prays against his enemies, and devotes them to destruction (v. 6-20). III. He prays for himself, that God would help and succour him in his low condition (v. 21-29). IV. He concludes with a joyful expectation that God would appear for him (v. 30, v. 31). In singing this psalm we must comfort ourselves with the believing foresight of the certain destruction of all the enemies of Christ and his church, and the certain salvation of all those that trust in God and keep close to him.To the chief Musician. A psalm of David.

I had occasion today to really ponder what God means by love all of His people.  Some old clients came in and I have been helping them for a number of years.  The Mrs. used to be agile and spunky, today she did not remember me.  Although the present was clear, the past was gone.  The Mr. has always been a bit of a gossip, and, he still is, but is without much other than his own perils to gossip about.  I only see them once every so many years and have no other contact with them, but I love them and to see them withering is difficult.

Day 117- Joshua 16-17; Mark 12; Psalm 62

As for Joshua 16, it is described by Henry,

"It is a pity that this and the following chapter should be separated, for both of them give us the lot of the children of Joseph, Ephraim and Manasseh, who, next to Judah, were to have the post of honour, and therefore had the first and best portion in the northern part of Canaan, as Judah now had in the southern part. In this chapter we have, I. A general account of the lot of these two tribes together (v. 1-4). II. The borders of the lot of Ephraim in particular (v. 5-10). That of Manasseh following in the next chapter."

And then Joshua 17,

"The half tribe of Manasseh comes next to be provided for; and here we have, I. The families of that tribe that were to be portioned (v. 1-6). II. The country that fell to their lot (v. 7-13). III. The joint request of the two tribes that descended from Joseph, for the enlargement of their lot, and Joshua’s answer to that request (v. 14-18)."

Um, it was hard to pick one of many from Mark 12, so I went with the first,

This parable we had just as we have it here, Mt. 21:33 . We may observe here,I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Ps. 147:19 ), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, v. 1. Members of the church are God’s tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault.II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, v. 2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie. III. It is sad to think what base usage God’s faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old-Testament prophets were persecuted even by those that went under the name of the Old-Testament church. They beat them, and sent them empty away (v. 3); that was bad: they wounded them, and sent them away shamefully entreated (v. 4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 5.IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen. 37:14 . And it might be expected that he whom their Master loved, they also should respect and love (v. 6); "They will reverence my son, and, in reverence to him, will pay their rent.’’ But, instead of reverencing him because he was the son and heir, they therefore hated him, v. 7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway.’’ There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world.

On the Psalm,

This psalm has nothing in it directly either of prayer or praise, nor does it appear upon what occasion it was penned, nor whether upon any particular occasion, whether mournful or joyful. But in it, I. David with a great deal of pleasure professes his own confidence in God and dependence upon him, and encourages himself to continue waiting on him (v. 1-7). II. With a great deal of earnestness he excites and encourages others to trust in God likewise, and not in any creature (v. 8-12). In singing it we should stir up ourselves to wait on God.To the chief musician, to Jeduthun. A psalm of David.

Day 116- Joshua 15; Mark 11; Psalm 26

A summary of Joshua 15,

"Though the land was not completely conquered, yet being (as was said in the close of the foregoing chapter) as rest from war for the present, and their armies all drawn out of the field to a general rendezvous at Gilgal, there they began to divide the land, though the work was afterwards perfected at Shiloh, ch. 18:1 , etc. In this chapter we have the lot of the tribe of Judah, which in this, as in other things, had the precedency. I. The borders or bounds of the inheritance of Judah (v. 1-12). II. The particular assignment of Hebron and the country thereabout to Caleb and his family (v. 13-19). III. The names of the several cities that fell within Judah’s lot (v. 20-63)."

Tell me its not kind of cute how his new wife convinced her father to give them the land with the springs?

I have never heard, or do not recall the story of the colt or the fig tree.  I mean, I know of the riding in and the throwing of palms or tree leaves on the ground, but I guess I don't recall hearing it this way.  Thus begins the Passion week and Henry writes,

Here is, I. Christ’s cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (v. 12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, v. 14. Sweetness and good fruit are, in Jotham’s parable, the honour of the fig-tree (Jdg. 9:11 ), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Lu. 13:6, Lu. 13:7 ); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them (Rom. 11:8, Rom. 11:25 ), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ’s mouth are to be observed and kept in mind, as well as blessings.

And on the Psalm,

Holy David is in this psalm putting himself upon a solemn trial, not by God and his country, but by God and his own conscience, to both which he appeals touching his integrity (v. 1, v. 2), for the proof of which he alleges, I. His constant regard to God and his grace (v. 3). II. His rooted antipathy to sin and sinners (v. 4, v. 5). III. His sincere affection to the ordinances of God, and his care about them (v. 6-8). Having thus proved his integrity, 1. He deprecates the doom of the wicked (v. 9, v. 10). He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God (v. 11, v. 12). In singing this psalm we must teach and admonish ourselves, and one another, what we must be and do that we may have the favour of God, and comfort in our own consciences, and comfort ourselves with it, as David does, if we can say that in any measure we have, through grace, answered to these characters. The learned Amyraldus, in his argument of his psalm, suggests that David is here, by the spirit of prophecy, carried out to speak of himself as a type of Christ, of whom what he here says of his spotless innocence, was fully and eminently true, and of him only, and to him we may apply it in singing this psalm. "We are complete in him.’’A psalm of David.

Keep that in mind today as you venture out, we need to pay heed not only to the good things God does, but the woeful as well.

Day 115- Joshua 14; Mark 10; Psalm 55

On Joshua, I don't know that I need any help in understanding that if you do what God tells you to, He keeps His promise. 

As for Mark 10, on divorce, Henry explains,

Marriage is not an invention of men, but a divine institution, and therefore is to be religiously observed, and the more, because it is a figure of the mystical inseparable union between Christ and his church.Now from all this he infers, that men ought not to put their wives asunder from them, whom God has put so near them. The bond which God himself has tied, is not to be lightly untied. They who are divorcing their wives for every offence, would do well to consider what would become of them, if God should in like manner deal with them. See Isa. 50:1 ; Jer. 3:1 .5. Christ’s discourse with his disciples, in private, about this matter, v. 10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for further satisfaction. No more is here related of this private conference, that the law Christ laid down in this case—That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away, it is a wrong to her, a breach of his contract with her, v. 11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commits adultery (v. 12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.

And I felt compelled to seek further discussion on the young rich man,

Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom. 7:9, Rom. 7:14 . However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. 1 Co. 4:4 .7. Christ had a kindness for him; Jesus, beholding him, loved him, v. 21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward.

Finally, on the Psalm,

It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom’s rebellion, and that the particular enemy he here speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David’s troubles here typical of Christ’s sufferings, and Ahithophel’s treachery a figure of Judas’s, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear (v. 1-8). II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery (v. 9-15and again v. 20, v. 21). III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God (v. 16-19and again v. 22, v. 23). In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted.To the chief musician on Neginoth, Maschil. A psalm of David.

Day 114- Joshua 13; Mark 9; Psalm 117

On why Joshua 13 should not be dismissed or glanced over and why all of these geographic references are important,

At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot, a narrative not so entertaining and instructive as that of the conquest of it, and yet it is thought fit to be inserted in the sacred history, to illustrate the performance of the promise made to the fathers, that this land should be given to the seed of Jacob, to them and not to any other. The preserving of this distribution would be of great use to the Jewish nation, who were obliged by the law to keep up this first distribution, and not to transfer inheritances from tribe to tribe, Num. 36:9 . It is likewise of use to us for the explaining of other scriptures: the learned know how much light the geographical description of a country gives to the history of it. And therefore we are not to skip over these chapters of hard names as useless and not to be regarded; where God has a mouth to speak and a hand to write we should find an ear to hear an eye to read; and God give us a heart to profit! In this chapter, I. God informs Joshua what parts of the country that were intended in the grant to Israel yet remained unconquered, and not got in possession (v. 1-6). II. He appoints him, notwithstanding, to make a distribution of what was conquered (v. 7). III. To complete this account, here is a repetition of the distribution Moses had made of the land on the other side Jordan; in general (v. 8-14), in particular, the lot of Reuben (v. 15-23), of Gad (v. 24-28), of the half tribe of Manasseh (v. 29-33).

I found this discussion on a portion of Mark 9 interesting,

Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people. Many, when they are in their greatness, oblige their friends to keep their distance; but even to the glorified Jesus true believers have access with boldness, and freedom of speech with him. Even in this heavenly discourse there was room for Peter to put in a word; and this is it, "Lord, it is good to be here, it is good for us to be here; here let us make tabernacles; let this be our rest for ever.’’ Note, Gracious souls reckon it good to be in communion with Christ, good to be near him, good to be in the mount with him, though it be a cold and solitary place; it is good to be here retired from the world, and alone with Christ: and if it is good to be with Christ transfigured only upon a mountain with Moses and Elias, how good it will be to be with Christ glorified in heaven with all the saints! But observe, While Peter was for staying here, he forgot what need there was of the presence of Christ, and the preaching of his apostles, among the people. At this very time, the other disciples wanted them greatly, v. 14. Note, When it is well with us, we are apt to be mindless of others, and in the fulness of our enjoyments to forget the necessities of our brethren; it was a weakness in Peter to prefer private communion with God before public usefulness. Paul is willing to abide in the flesh, rather than depart to the mountain of glory (though that be far better), when he sees it needful for the church, Phil. 1:24, Phil. 1:25 . Peter talked of making three distinct tabernacles for Moses, Elias, and Christ, which was not well-contrived; for such a perfect harmony there is between the law, the prophets, and the gospel, that one tabernacle will hold them all; they dwell together in unity. But whatever was incongruous in what he said, he may be excused, for they were all sore afraid; and he, for his part, wist not what to say (v. 6), not knowing what would be the end thereof.

On the Psalm, exactly what I was thinking - short and sweet.

This psalm is short and sweet; I doubt the reason why we sing it so often as we do is for the shortness of it; but, if we rightly understood and considered it, we should sing it oftener for the sweetness of it, especially to us sinners of the Gentiles, on whom it casts a very favourable eye. Here is, I. A solemn call to all nations to praise God (v. 1). II. Proper matter for that praise suggested (v. 2). We are soon weary indeed of well-doing if, in singing this psalm, we keep not up those pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning.

Day 113- Joshua 11-12; Mark 8; Psalm 127

A brief summary of Joshua 11 and then 12,

"This chapter continues and concludes the history of the conquest of Canaan; of the reduction of the southern parts we had an account in the foregoing chapter, after which we may suppose Joshua allowed his forces some breathing-time; now here we have the story of the war in the north, and the happy success of that war. I. The confederacy of the northern crowns against Israel (v. 1-5). II. The encouragement which God gave to Joshua to engage them (v. 6). III. His victory over them (v. 7-9). IV. The taking of their cities (v. 10-15). V. The destruction of the Anakim (v. 21, v. 22). VI. The general conclusion of the story of this war (v. 16-20, v. 23)."

"This chapter is a summary of Israel’s conquests. I. Their conquests under Moses, on the other side Jordan (for we now suppose ourselves in Canaan) eastward, which we had the history of, Num. 21:24 , etc. And here the abridgment of that history (v. 1-6). II. Their conquests under Joshua, on this side Jordan, westward. 1. The country they reduced (v. 7, v. 8). The kings they subdued, thirty-one in all (v. 9-24). And this comes in here, not only as a conclusion of the history of the wars of Canaan (that we might at one view see what they had got), but as a preface to the history of the dividing of Canaan, that all that might be put together which they were not to make a distribution of."

Henry speaks on Mark 8.  Did you see how Jesus asked why the people of this generation needed a sign to believe?  Talk about words that continue to have effect.

In these verses, we are told,I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Mt. 3:16, Mt. 3:17 ); it was public enough; and if they had attended John’s baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.2. He denied them their demand; He sighed deeply in his spirit, v. 12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; "Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!’’ (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions

On the Psalm,

This is a family-psalm, as divers before were state-poems and church-poems. It is entitled (as we read it) "for Solomon,’’ dedicated to him by his father. He having a house to build, a city to keep, and seed to raise up to his father, David directs him to look up to God, and to depend upon his providence, without which all his wisdom, care, and industry, would not serve. Some take it to have been penned by Solomon himself, and it may as well be read, "a song of Solomon,’’ who wrote a great many; and they compare it with the Ecclesiastes, the scope of both being the same, to show the vanity of worldly care and how necessary it is that we keep in favour with God. On him we must depend, I. For wealth (v. 1, v. 2). II. For heirs to leave it to (v. 3-5). In singing this psalm we must have our eye up unto God for success in all our undertakings and a blessing upon all our comforts and enjoyments, because every creature is that to us which he makes it to be and no more.A song of degrees for Solomon.

Day 112- Joshua 10; Mark 7

Henry summarizes Joshua 10,

"We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field, in which observe, 1. Their confederacy against the Gibeonites (v. 1-5). The Gibeonites’ request to Joshua to assist them (v. 6). Joshua’s speeds march under divine encouragement for their relief (v. 7-9). The defeat of the armies of these confederate kings (v. 10, v. 11). The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors (v. 12-14). II. Of the execution of the kings that escaped out of the battle (v. 15-27). III. Of the taking of the particular cities, and the total destruction of all that were found in them. Makkedah (v. 28). Libnah (v. 29, v. 30). Lachish (v. 31, v. 32) and the king of Gezer that attempted its rescue (v. 33). Eglon (v. 34, v. 35). Hebron (v. 36, v. 37). Debir (v. 38, v. 39). And the bringing of all that country into the hands of Israel (v. 40-42). And, lastly, the return of the army to the head-quarters (v. 43)."

Now here is a great part of the Bible and well related to my struggle with church,

The offence which the Pharisees took at this; They found fault (v. 2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? v. 5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Ps. 119:99, Ps. 119:100 .IV. Christ’s vindication of them; in which,1. He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, v. 14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique—Let every one have his own. (1.) He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (v. 6, v. 7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham-devotions, nor were they profited by them.(2.) He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people’s being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God’s laws or no. It was true, there were divers washings imposed by the law of Moses (Heb. 9:10 ), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, v. 8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things. (3.) He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, v. 8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, v. 9.

Day 111- Joshua 9; Mark 6; Psalm 130

Here is the summary of Joshua 9,

"Here is in this chapter, I. The impolite confederacy of the kings of Canaan against Israel (v. 1, v. 2). II. The polite confederacy of the inhabitants of Gibeon with Israel, 1. How it was subtly proposed and petitioned for by the Gibeonites pretending to come from a far country (v. 3-13). How it was unwarily consented to by Joshua and the Israelites, to the disgust of the congregation when the fraud was discovered (v. 14-18). How the matter was adjusted to the satisfaction of all sides, by giving these Gibeonites their lives because they had covenanted with them, yet depriving them of their liberties because the covenant was not fairly obtained (v. 19-27)."

Have you ever felt like Jesus amongst those closest to you? 

III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel—the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion.

And again, we see an example of Jesus' followers, so close and devout, yet acting without faith,

IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.1. He did not come till the fourth watch of the night, not till after three o’clock in the morning; but then he came. Note, If Christ’s visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie. 2. He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Ps. 93:3, Ps. 93:4 . No difficulties can obstruct Christ’s gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Ps. 42:7, Ps. 42:8, Ps. 42:3 . He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God’s people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them. 4. They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (v. 50), thinking it had been some daemon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination.5. He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you.’’ (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ.

On the Psalm,

This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God (v. 1, v. 2). II. His repentance before God (v. 3, v. 4). III. His attendance upon God (v. 5, v. 6). IV. His expectations from God (v. 7, v. 8). And, as in water face answers to face, so does the heart of one humble penitent to another.A song of degrees.

Day 110- Joshua 8; Mark 5

Henry notes of Joshua 8,

Note, When we have faithfully put away sin, that accursed thing, which separates between us and God, then, and not till then, we may expect to hear from God to our comfort; and God’s directing us how to go on in our Christian work and warfare is a good evidence of his being reconciled to us. Observe here,I. The encouragement God gives to Joshua to proceed: Fear not, neither be thou dismayed, v. 1. This intimates that the sin of Achan, and the consequences of it, had been a very great discouragement to Joshua, and made his heart almost ready to fail. Corruptions within the church weaken the hands, and damp the spirits, of her guides and helpers, more than oppositions from without; treacherous Israelites are to be dreaded more than malicious Canaanites. But God bids Joshua not be dismayed; the same power that keeps Israel from being ruined by their enemies shall keep them from ruining themselves. To animate him, 1. He assures him of success against Ai, tells him it is all his own; but he must take it as god’s gift: I have given it into thy hands, which secured him both title and possession, and obliged him to give God the glory of both, Ps. 44:3 . He allows the people to take the spoil to themselves. Here the spoil was not consecrated to God as that of Jericho, and therefore there was no danger of the people’s committing such a trespass as they had committed there. Observe, How Achan who caught at forbidden spoil lost that, and life, and all, but the rest of the people who had conscientiously refrained from the accursed thing were quickly recompensed for their obedience with the spoil of Ai. the way to have the comfort of what God allows us is to forbear what he forbids us. No man shall lose by his self-denial; let God have his dues first, and then all will be clean to us and sure, 1 Ki. 17:13 . God did not bring them to these goodly cities, and houses filled with all good things, to tantalize them with the sight of that which they might not touch; but, having received the first-fruits from Jericho, the spoil of Ai, and of all the cities which thenceforward came into their hands, they might take for a prey to themselves.II. The direction he gives him in attacking Ai. It must not be such a work of time as the taking of Jericho was; this would have prolonged the war too much. Those that had patiently waited seven days for Jericho shall have Ai given them in one day. Nor was it, as that, to be taken by miracle, and purely by the act of God, but now their own conduct and courage must be exercised; having seen God work for them, they must now bestir themselves.

Here, Henry explains the story of the woman who touched Jesus' robe,

See here, (1.) That skin for skin, and all that a man has, will be give for life and health; she spent all she had upon physicians. (2.) It is ill with those patients whose physicians are their worst disease; who suffer by their physicians, instead of being relieved by them. (3.) Those that are not bettered by medicines, commonly grow worse, and the disease gets the more ground. (4.) It is usual with people not to apply themselves to Christ, till they have tried in vain all other helpers, and find them, as certainly they will, physicians of no value. And he will be found a sure refuge, even to those who make him their last refuge. 2. The strong faith that she had in the power of Christ to heal her; she said within herself, though it doth not appear that she was encouraged by any preceding instance to say it, If I may but touch his clothes, I shall be whole, v. 28. She believed that he cured, not as a prophet, by virtue derived from God, but as the Son of God, by a virtue inherent in himself. Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case.3. The wonderful effect produced by it; She came in the crowd behind him, and with much ado got to touch his garment, and immediately she felt the cure wrought, v. 29. The flux of blood was dried up, and she felt herself perfectly well all over her, as well as ever she was in her life, in an instant; by this it appears that the cure was altogether miraculous; for those that in such cases are cured by natural means, recover their strength slowly and gradually, and not per saltum—all at once; but as for God, his work is perfect. Note, Those whom Christ heals of the disease of sin, that bloody issue, cannot but experience in themselves a universal change for the better.4. Christ’s enquiry after his concealed patient, and the encouragement he gave her, upon the discovery of her; Christ knew in himself that virtue had gone out of him, v. 30. He knew it not by any deficiency of spirits, through the exhausting of this virtue, but rather by an agility of spirits, in the exerting of it, and the innate and inseparable pleasure he had in doing good.  

Day 109- Joshua 7; Mark 4; Psalm 29

I am running short on time tonight.  I did my readings.  I enjoy the seed parable and I think that we, in Bible Study resemble that parable.  I, for one, took God's Word without question for so long, I was like the seed on the rocks.  I am trying now to be the well-rooted seed.  Thankfully, God gives us the chance to be that seed before whisking us away with the wind.

Day 108- Joshua 6; Mark 3; Psalm 105

I enjoyed and appreciated this closing note on Henry's summary of Joshua 6,

Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mal. 1:4 .Lastly, All this magnified Joshua and raised his reputation (v. 27); it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man’s reputation, nor make him appear more truly great, than to have the evidences of God’s presence with him.           

Henry has a very interesting discourse on the ordering of the names of the disciples and I encourage you to read it.  He notes on the commentary of the disciples not eating,


"Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal’s meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Lu. 16:16 . This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot."

I liked this Psalm, Henry writes,

"Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts—so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, 1 Chr. 16:7 , etc. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (v. 1-7) and the history itself in several articles. I. God’s covenant with the patriarchs (v. 8-11). II. His care of them while they were strangers (v. 12-15). III. His raising up Joseph to be the shepherd and stone of Israel (v. 16-22). IV. The increase of Israel in Egypt and their deliverance out of Egypt (v. 23-38). V. The care he took of them in the wilderness and their settlement in Canaan (v. 39-45). In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old-Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples."

Day 107- Joshua 4-5; Mark 2; Psalm 23

On Joshua 4, Henry writes about the monument,

Notes, Those that will be wise when they are old must be inquisitive when they are young. Our Lord Jesus, though he had in himself the fulness of knowledge, has by his example taught children and young people to hear and ask questions, Lu. 2:46 . Perhaps when John was baptizing in Jordan at Bethabara (the house of passage, where the people passed over) he pointed at these very stones, while saying (Mt. 3:9 ) God is able of these stones (which were at first set up by the twelve tribes) to raise up children unto Abraham. The stones being the memorial of the miracle, the children’s question gave occasion for the improvement of it; but our Saviour says (Lu. 10:40 ), If the children should hold their peace, the stones would immediately cry out; for one way or other the Lord will be glorified in his works of wonder.II. The parents are here directed what answer to give to this enquiry (v. 22): "You shall let your children know that which you have yourselves learned from the written word and from your fathers.’’ Note, It is the duty of parents to acquaint their children betimes with the word and works of God, that they may be trained up in the way they should go.1. They must let their children know that Jordan was driven back before Israel, who went through it upon dry land, and that this was the very place where they passed over. They saw how deep and strong a stream Jordan now was, but the divine power put a stop to it, even when it overflowed all its banks—"and this for you, that live so long after.’’ Note, God’s mercies to our ancestors were mercies to us; and we should take all occasions to revive the remembrance of the great things God did for our fathers in the days of old. The place thus marked would be a memorandum to them: Israel came over this Jordan. A local memory would be of use to them, and the sight of the place remind them of that which was done there; and not only the inhabitants of that country, but strangers and travellers, would look upon these stones and receive instruction. Many, upon the sight of the stones, would go to their Bibles, and there read the history of this wondrous work; and some perhaps, upon reading the history, though living at a distance, would have the curiosity to go and see the stones.2. They must take that occasion to tell their children of the drying up of the Red Sea forty years before: As the Lord your God did to the Red Sea. Note. (1.) It greatly magnifies later mercies to compare them with former mercies, for, by making the comparison, it appears that god is the same yesterday, to-day, and for ever. (2.) Later mercies should bring to remembrance former mercies, and revive our thankfulness for them.3. They must put them in the way of making a good use of these works of wonder, the knowledge whereof was thus carefully transmitted to them, v. 24. (1.) The power of God was hereby magnified. All the world was or might be convinced that the hand of the Lord is mighty, that nothing is too hard for God to do; nor can any power, no, not that of nature itself, obstruct what God will effect. The deliverances of God’s people are instructions to all people, and fair warnings not to contend with Omnipotence. (2.) The people of God were engaged and encouraged to persevere in his service "That you might fear the Lord your God, and consequently do your duty to him, and this for ever,’’ or all days (margin), "every day, all the days of your lives, and your seed throughout your generations.’’ The remembrance of this wonderful work should effectually restrain them from the worship of other gods, and constrain them to abide and abound in the service of their own God. Note, In all the instructions and informations parents give their children, they should have this chiefly in their eye, to teach and engage them to fear God for ever. Serious godliness is the best learning.           

On Joshua 5,

Observe,I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances.

I found this to be a political commentary and appropriate at this time of the year,

"Levi’s feast, to see him; whatever brought them thither, they were sitting with Jesus and his disciples. The publicans are here and elsewhere ranked with sinners, the worst of sinners. (1.) Because commonly they were such; so general were the corruptions in the execution of that office, oppressing, exacting, and taking bribes or fees to extortion, and accusing falsely, Lu. 3:13, Lu. 3:14 . A faithful fair-dealing publican was so rare, even at Rome, that one Sabinus, who kept a clean reputation in that office, was, after his death, honoured with this inscription, Kalos telonesanti —Here lies an honest publican.in the likeness of sinful flesh."

And on the Psalm,

Many of David’s psalms are full of complaints, but this is full of comforts, and the expressions of delight in God’s great goodness and dependence upon him. It is a psalm which has been sung by good Christians, and will be while the world stands, with a great deal of pleasure and satisfaction. I. The psalmist here claims relation to God, as his shepherd (v. 1). II. He recounts his experience of the kind things God had done for him as his shepherd (v. 2, v. 3, v. 5). III. Hence he infers that he should want no good (v. 1), that he needed to fear no evil (v. 4), that God would never leave nor forsake him in a way of mercy; and therefore he resolves never to leave nor forsake God in a way of duty (v. 6). In this he had certainly an eye, not only to the blessings of God’s providence, which made his outward condition prosperous, but to the communications of God’s grace, received by a lively faith, and returned in a warm devotion, which filled his soul with joy unspeakable. And, as in the foregoing psalm he represented Christ dying for his sheep, so here he represents Christians receiving the benefit of all the care and tenderness of that great and good shepherd.A psalm of David. 

Day 106- Joshua 2-3; Mark 1

I have to start today's blog with reference to our sermon at church which went great lengths to solidify my Anglican decision.  He spoke about perversion and sexual perversion and he referenced many of the books and chapters we have already read.  Perversions exist in almost every facet our lives.  We have come to accept many of them.  Perhaps we should question and refuse to accept them, as we are able.

I ponder why the harlot could lie and that is not a sin because it promoted God's will?  Henry explains,

II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mt. 26:6 ), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mt. 21:31 . That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God’s Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church’s interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer. 36:19, Jer. 36:26

Henry's introductory remarks best describe the historical importance of Joshua 3,

This chapter, and that which follows it, give us the history of Israel’s passing through Jordan into Canaan, and a very memorable history it is. Long afterwards, they are told to remember what God did for them between Shittim (whence they decamped, v. 1). and Gilgal, where they next pitched, ch. 4:19 , Mic. 6:5 , that they might know the righteousness of the Lord. By Joshua’s order they marched up to the river’s side (v. 1), and then almighty power led them through it. They passed through the Red Sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised.

And now we begin another viewpoint, another Gospel on Jesus which Henry introduces,

"Mark’s narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John’s baptism, from which he soon passes to Christ’s public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (v. 1-3), and by the history of him (v. 4-8). II. Christ’s baptism, and his being owned from heaven (v. 9-11). III. His temptation (v. 12, v. 13). IV. His preaching (v. 14, v. 15, v. 21, v. 22, v. 38, v. 39). V. His calling disciples (v. 16-20). VI. His praying (v. 35). VII. His working miracles. His rebuking an unclean spirit (v. 23-28). His curing Peter’s mother-in-law, who was ill of a fever (v. 29-31). His healing all that came to him (v. 32, v. 34). His cleansing a leper (v. 40-45)."

Day 105 - Numbers 35-36; Joshua 1; Psalm 65

This description of the conviction of a murderer, so to speak, is an interesting example of how are judicial system does base itself Biblically,

If murderers escape punishment from men, those that suffer them to escape will have a great deal to answer for, and God will nevertheless not suffer them to escape his righteous judgments. Upon the same principle it is provided that no satisfaction should be taken for the life of a murderer (v. 31): If a man would give all the substance of his house to the judges, to the country, or to the avenger of blood, to atone for his crime, it must utterly be contemned. The redemption of the life is so precious that it cannot be obtained by the multitude of riches (Ps. 49:6-8 ), which perhaps may allude to this law. A rule of law comes in here (which is a rule of our law in cases of treason only) that no man shall be put to death upon the testimony of one witness, but it was necessary there should be two (v. 30); this law is settled in all capital cases, Deu. 17:6 Deu. 19:15 . And, lastly, not only the prosecution, but the execution, of the murderer, is committed to the next of kin, who, as he was to be the redeemer of his kinsman’s estate if it were mortgaged, so he was to be the avenger of his blood if he were murdered (v. 19): The avenger of blood himself shall slay the murderer, if he be convicted by the notorious evidence of the fact, and he needed not to have recourse by a judicial process to the court of judgment. But if it were uncertain who the murderer was, and the proof doubtful, we cannot think that his bare suspicion, or surmise, would empower him to do that which the judges themselves could not do but upon the testimony of two witnesses. Only if the fact were plain then the next heir of the person slain might himself, in a just indignation, slay the murderer wherever he met him.

Henry summarizes and succinctly winds up Numbers,


"We have in this chapter the determination of another question that arose upon the case of the daughters of Zelophehad. God had appointed that they should inherit, ch. 27:7 . Now here, I. An inconvenience is suggested, in case they should marry into any other tribe (v. 1-4). II. It is prevented by a divine appointment that they should marry in their own tribe and family (v. 5-7), and this is settled for a rule in like cases (v. 8, v. 9); and they did marry accordingly to some of their own relations (v. 10-12), and with this the book concludes (v. 13)."

Here we experience the passage of leadership from Moses who has died to Joshua,

Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num. 27:18 ), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev. 1:1 ) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu. 31:14 ), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num. 27:21 ), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job. 33:15 ); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua’s call to the government observe here,I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses’s life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month’s adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.II. The place Joshua had been in before he was thus preferred. He was Moses’s minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hypourgos , a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his (2 Tim. 3:10 ), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses’s minister, because he was made under the law and fulfilled all the righteousness of it

On this Psalm,

 In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace (v. 1), hearing prayer (v. 2), pardoning sin (v. 3), satisfying the souls of the people (v. 4), protecting and supporting them (v. 5). II. In the kingdom of Providence, fixing the mountains (v. 6), calming the sea (v. 7), preserving the regular succession of day and night (v. 8), and making the earth fruitful (v. 9-13). These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it.To the chief musician. A psalm and song of David.

Day 104- Numbers 33-34; Psalm 28

Henry gives us a broader understanding of the intent of Numbers 33,

It began with their departure out of Egypt, continued with their march through the wilderness, and ended in the plains of Moab, where they now lay encamped.1. Some things are observed here concerning their departure out of Egypt, which they are reminded of upon all occasions, as a work of wonder never to be forgotten. (1.) That they went forth with their armies (v. 1), rank and file, as an army with banners. (2.) Under the hand of Moses and Aaron, their guides, overseers, and rulers, under God. (3.) With a high hand, because God’s hand was high that wrought for them, and in the sight of all the Egyptians, v. 3. They did not steal away clandestinely (Isa. 52:12 ), but in defiance of their enemies, to whom God had made them such a burdensome stone that they neither could, nor would, nor durst, oppose them. (4.) They went forth while the Egyptians were burying, or at least preparing to bury, their first-born, v. 4. They had a mind good enough, or rather bad enough, still to have detained the Israelites their prisoners, but God found them other work to do. They would have God’s first-born buried alive, but God set them a burying their own first-born. (5.) To all the plagues of Egypt it is added here that on their gods also the Lord executed judgments. Their idols which they worshipped, it is probable, were broken down, as Dagon afterwards before the ark, so that they could not consult them about this great affair. To this perhaps there is reference, Isa. 19:1 , The idols of Egypt shall be moved at his presence. 2. Concerning their travels towards Canaan. Observe, (1.) They were continually upon the remove. When they had pitched a little while in one place they departed from that to another. Such is our state in this world; we have here no continuing city. (2.) Most of their way lay through a wilderness, uninhabited, untracked, unfurnished even with the necessaries of human life, which magnifies the wisdom and power of God, by whose wonderful conduct and bounty the thousands of Israel not only subsisted for forty years in that desolate place, but came out at least as numerous and vigorous as they went in.

And he comments on the boundaries and quantity versus quality,

Now concerning the limits of Canaan observe,I. That it was limited within certain bounds: for God appoints the bounds of our habitation, Acts. 17:26 . The borders are set them, 1. That they might know whom they were to dispossess, and how far the commission which was given them extended ch. 33:53 ), that they should drive out the inhabitants. Those that lay within these borders, and those only, they must destroy; hitherto their bloody sword must go, and no further. That they might know what to expect the possession of themselves. God would not have his people to enlarge their desire of worldly possessions, but to know when they have enough, and to rest satisfied with it. The Israelites themselves must not be placed alone in the midst of the earth, but must leave room for their neighbours to live by them. God sets bounds to our lot; let us then set bounds to our desires, and bring our mind to our condition.II. That it lay comparatively in a very little compass: as it is here bounded, it is reckoned to be but about 160 miles in length and about fifty in breadth; perhaps it did not contain more than half as much ground as England, and yet this is the country which was promised to the father of the faithful and was the possession of the seed of Israel. This was that little spot of ground in which only, for many ages, God was known, and his name was great, Ps. 76:1 . This was the vineyard of the Lord, the garden enclosed; but, as it is with gardens and vineyards, the narrowness of the extent was abundantly compensated by the extraordinary fruitfulness of the soil, otherwise it could not have subsisted so numerous a nation as did inhabit it. See here then, 1. How small a part of the world God has for himself. Though the earth is his, and the fullness thereof, yet few have the knowledge of him and serve him; but those few are happy, very happy, because fruitful to God. How small a share of the world God often gives to his own people. Those that have their portion in heaven have reason to be content with a small pittance of this earth; but, as here, what is wanting in quantity is made up in quality; a little that a righteous man has, having it from the love of God and with his blessing, is far better and more comfortable than the riches of many wicked, Ps. 37:16 .

About the Psalm,

The former part of this psalm is the prayer of a saint militan and now in distress (v. 1-3), to which is added the doom of God’s implacable enemies (v. 4, v. 5). The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (v. 6-8), to which is added a prophetical prayer for all God’s faithful loyal subjects (v. 9

I do appreciate the psalm today and Henry's description of it.  Have a great day!