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.
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