Day 125- Judges 3-4; Ruth 2

I found the story of Ehub interesting.  Henry writes,

Observe, how he laid his plot. First, He concealed his design even from his own attendants, brought them part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgotten something behind him, went back to the king of Moab’s court, v. 18. There needed but one hand to do the execution; had more been engaged they could not so safely have kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilgal (v. 19), from the graven images (so it is in the margin) which were with Gilgal, set up perhaps by the Moabites with the twelve stones which Joshua had set up there. Some suggest that the sight of these idols stirred up in him such an indignation against the king of Moab as put him upon the execution of that design which otherwise he had thought to let fall for the present. Or, perhaps, he came so far as to these images, that, telling from what place he returned, the king of Moab might be the more apt to believe he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing-room, here called a summer parlour. He told the king he had a secret errand to him, who thereupon ordered all his attendants to withdraw, v. 19. Whether he expected to receive some private instructions from an oracle, or some private informations concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stronger and one whom he had reason to look upon as an enemy; but those that are marked for ruin are infatuated, and their hearts hid from understanding; God deprives them of discretion.[4.] When he had him alone he soon dispatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of his execution. First, Ehud demands his attention to a message from God (v. 20), and that message was a dagger. God sends to us by the judgments of his hand, as well as by the judgments of his mouth. Secondly, Eglon pays respect to a message from God. Though a king, though a heathen king, though rich and powerful, though now tyrannizing over the people of God, though a fat unwieldy man that could not easily rise nor stand long, though in private and what he did was not under observation, yet, when he expected to receive orders form heaven, he rose out of his seat; whether it was low and easy, or whether it was high and stately, he quitted it, and stood up when God was about to speak to him, thereby owning God his superior. This shames the irreverence of many who are called Christians, and yet, when a message from God is delivered to them, study to show, by all the marks of carelessness, how little they regard it. Ehud, in calling what he had to do a message from God, plainly avouches a divine commission for it; and God’s inclining Eglon to stand up to it did both confirm the commission and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, v. 21, v. 22. His extreme fatness made him unable to resist or to help himself; probably it was the effect of his luxury and excess; and, when the fat closed up the blade, God would by this circumstance show how those that pamper the body do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heart was a fat as grease, and in that he thought himself enclosed. See Ps. 119:70 Ps. 17:10 . Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to divine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so very nice and curious about his own body, to keep it easy and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Now this act of Ehud’s may justify itself because he had special direction from God to do it, and it was agreeable to the usual method which, under that dispensation, God took to avenge his people of their enemies, and to manifest to the world his own justice. But it will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and made him patronize the worst of villanies. Christ bade Peter sheathe the sword, and we find not that he bade him draw it again.[5.] Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or out-cry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dying groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living! Secondly, The heroic executioner of this vengeance, with such a presence of mind as discovered not only no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and unconcernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that attended in the antechamber, coming to the door of the inner parlour, when Ehud had gone, to know their master’s pleasure, and finding it locked and all quiet, concluded he had lain down to sleep, had covered his feet upon his couch, and gone to consult his pillow about the message he had received, and to dream upon it (v. 24), and therefore would not offer to open the door. Thus by their care not to disturb his sleep they lost the opportunity of revenging his death. See what comes of men’s taking state too much, and obliging those about them to keep their distance; some time or other it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slept indeed his long sleep, v. 25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own inconsideration in not opening the door sooner, quite put by the thoughts of sending pursuers after him that had done it, whom now they despaired of overtaking. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some, v. 26. It is not said any where in this story what was the place in which Eglon lived now; but, there being no mention of Ehud passing and repassing Jordan, I am inclined to think that Eglon had left his own country of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God, there he was cut off, and proved to be fed for the slaughter like a lamb in a large place. 

Henry summarizes Judges 4,


"The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before Here is, I. Israel revolted from God (v. 1). II. Israel oppressed by Jabin (v. 2, v. 3). III. Israel judged by Deborah (v. 4, v. 5). IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (v. 6, v. 9). It is accomplished by their joint-agency. Barak takes the field (v. 10). Sisera, Jabin’s general, meets him (v. 12, v. 13). Deborah encourages him (v. 14). And God gives him a complete victory. The army routed (v. 15, v. 16). The general forced to flee (v. 17). And where he expected shelter he had his life stolen from him by Jael while he was asleep (v. 18-21), which completes Barak’s triumph (v. 22). and Israel’s deliverance (v. 23, v. 24)."

Here is Henry's introduction to Ruth 2,

There is scarcely any chapter in all the sacred history that stoops so low as this to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so mean an action as her gleaning corn in a neighbour’s field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ and taken in among his ancestors, that she might be a figure of the espousals of the Gentile church to Christ, Isa. 54:1 . This makes the story remarkable; and many of the passages of it are instructive and very improvable.

In one observation, Henry writes about Ruth's poverty,


"Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good (v. 2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father’s house there is bread enough.’’ No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, Lam. 4:5 . When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed,’’ but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother’s injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth’s honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace."

Day 124- Judges 1-2; Ruth 1

I have to be honest, I had a bad day.  I was tempted not to read today and not to post.  For the first time since I started.  Luckily, I read and I am posting.  Maybe, probably  it has nothing to do with luck.

Here is Henry's summary of Judges 1,

"This chapter gives us a particular account what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are told. I. The united tribes o Judah and Simeon did bravely. 1. God appointed Judah to begin (v. 1, v. 2). Judah took Simeon to act in conjunction with him (v. 3). They succeeded in their enterprises against Bezek (v. 4-7), Jerusalem (v. 8). Hebron and Debir (v. 9-15), Hormah, Gaza, and other places (v. 17-19). Yet where there were chariots of iron their hearts failed them (v. 19). Mention is made of the Kenites settling among them (v. 16). II. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed (v. 21). The house of Joseph did well against Beth-el (v. 22-26), but in other places did not improve their advantages, nor Manasseh (v. 27, v. 28), nor Ephraim (v. 29). Zebulun spared the Canaanites (v. 30). Asher truckled worse than any of them to the Canaanites (v. 31, v. 32). Naphtali was kept out of the full possession of several of his cities (v. 33). Dan was straitened by the Amorites (v. 34). No account is given of Issachar, nor of the two tribes and a half on the other side Jordan."

As an introduction to and summary of Judges 2, Henry writes,

Here begins that way of God’s dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion.I. The preacher was an angel of the Lord (v. 1), not a prophet, not Phinehas, as the Jews conceit; gospel ministers are indeed called angels of the churches, but the Old-Testament prophets are never called angels of the Lord; no doubt this was a messenger we from heaven. Such extraordinary messengers we sometimes find in this book employed in the raising up of the judges that delivered Israel, as Gideon and Samson; and now, to show how various are the good offices they do for God’s Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, the greater regard to the message, and to affect the minds of a people whom nothing seemed to affect but what was sensible. The learned bishop Patrick is clearly of opinion that this was not a created angel, but the Angel of the covenant, the same that appeared to Joshua as captain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot; who but God and Christ could say, I made you to go up out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Gabriel did to Daniel, in the open firmament of heaven; but, whether walking or flying, he seemed to come from Gilgal for a particular reason. Gilgal was long their headquarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed (Mic. 6:5 ), of all which it was designed they should be reminded by his coming from Gilgal. The remembrance of what we have received and heard will prepare us for a warning to hold fast, Rev. 3:2, Rev. 3:3 .

Ladies, Mothers in law are not so much this way anymore.  I respect Ruth's dedication and Naomi's respect, 

The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection.1. They were both so kind as to accompany her, some part of the way at least, when she returned towards the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but, if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it: they would bring her on her way, at least to the utmost limits of their country, and help her to carry her luggage as far as they went, for it does not appear that she had any servant to attend her, v. 7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them and had won their love, in which she is an example to all mothers-in-law, and that Orpah and Ruth had a just sense of her kindness, for they were willing to return it thus far. It was a sign they had dwelt together in unity, though those were dead by whom the relation between them came. 

So, I have been waiting and waiting to read Ruth and I had no idea we started Ruth today.  I follow day-by-day too.  I am glad I came to read.  Faith in God, reiterated through Judges.

Lord, pleaese forgive me for transgressions today.  I am really trying, but sometimes it is really, really hard.

Day 123- Joshua 23-24; Psalm 34

As an introdcutory personal comment, don't you find that you feel you personally know these men and women as they are then reported to die?  I have the feeling of the obvious continuity of the Bible, but I also feel like I have reached the end of a good novel at the end of each person's life. 

Henry introduces Joshua 23 amd 24,

In this and the following chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel’s settlement in their new conquests, their husbandry, manufacturers, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book was to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope they had on that generation which then heard them.

We see in 23 a convetion of the states.  Isn't it interesting to see that we may call is separation of church and state, but really, the political field is so Bibilically based,

The persons to whom Joshua made this speech: To all Israel, even their elders, etc. So it might be read, v. 2. They could not all come within hearing, but he called for all the elders, that is, the privy-counsellors, which in later times constituted the great Sanhedrim, the heads of the tribes, that is, the noblemen and gentlemen of their respective countries, the judges learned in the laws, that tried criminals and causes, and gave judgment upon them, and, lastly, the officers or sheriffs, who were entrusted with the execution of those judgments. These Joshua called together, and to them he addressed himself, 1. That they might communicate what he said, or at least the sense and substance of it, to those under them in their respective countries, and so this charge might be dispersed through the whole nation. 2. Because, if they would be prevailed upon to serve God and cleave to him, they, by their influence on the common people, would keep them faithful. If great men be good men, they will help to make many good.

In parting, Joshua reminds them that there is only one God and they must choose to have faith in Him, 

The application of this history of God’s mercies to them is by way of exhortation to fear and serve God, in gratitude for his favour, and that it might be continued to them, v. 14. Now therefore, in consideration of all this, (1.) "Fear the Lord, the Lord and his goodness, Hos. 3:5 . Reverence a God of such infinite power, fear to offend him and to forfeit his goodness, keep up an awe of his majesty, a deference to his authority, a dread of his displeasure, and a continual regard to his all-seeing eye upon you.’’ (2.) "Let your practice be consonant to this principle, and serve him both by the outward acts of religious worship and every instance of obedience in your whole conversation, and this in sincerity and truth, with a single eye and an upright heart, and inward impressions answerable to outward expressions.’’ This is the truth in the inward part, which God requires, Ps. 51:6 . For what good will it do us to dissemble with a God that searches the heart? (3.) Put away the strange gods, both Chaldean and Egyptian idols, for those they were most in danger of revolting to.

Finally, on the Psalm 34,

This psalm was penned upon a particular occasion, as appears by the title, and yet there is little in it peculiar to that occasion, but that which is general, both by way of thanksgiving to God an instruction to us. I. He praises God for the experience which he and others had had of his goodness (v. 1-6). II. He encourages all good people to trust in God and to seek to him (v. 7-10). III. He gives good counsel to us all, as unto children, to take heed of sin, and to make conscience of our duty both to God and man (v. 11-14). IV. To enforce this good counsel he shows God’s favour to the righteous and his displeasure against the wicked, in which he sets before us good and evil, the blessing and the curse (v. 15-22). So that, in singing this psalm, we are both to give glory to God and to teach and admonish ourselves and one another.A psalm of David when he changed his behaviour before Abimelech, who drove him away, and he departed.

Day 122- Joshua 22; Mark 16; Psalm 41

Here, in Joshua 22, the Israelites are concerned for worship to a false object or god, Henry notes,

Note, The remembrance of great sins committed formerly should engage us to stand upon our guard against the least occasions and beginnings of sin; for the way of sin is down-hill.

In Mark 16, Henry notes about the barriers that the Marys were concerned for,

Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.

On the Psalm 41,

God’s kindness and truth have often been the support and comfort of the saints when they have had most experience of man’s unkindness and treachery. David here found them so, upon a sick-bed; he found his enemies very barbarous, but his God very gracious. I. He here comforts himself in his communion with God under his sickness, by faith receiving and laying hold of God’s promises to him (v 1-3) and lifting up his heart in prayer to God (v. 4). II. He here represents the malice of his enemies against him, their malicious censures of him, their spiteful reflections upon him, and their insolent conduct towards him (v. 5-9). III. He leaves his case with God, not doubting but that he would own and favour him (v. 10-12), and so the psalm concludes with a doxology (v. 13). Is any afflicted with sickness? let him sing the beginning of this psalm. Is any persecuted by enemies? let him sing the latter end of it; and we may any of us, in singing it, meditate upon both the calamities and comforts of good people in this world.To the chief musician. A psalm of David.

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."