tag:blogger.com,1999:blog-16628927840994241052024-02-01T18:55:03.958-08:00Presbyterian TeacherA Blog about Classes Taught at Peachtree Presbyterian Church in Atlanta, GeorgiaHugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.comBlogger120125tag:blogger.com,1999:blog-1662892784099424105.post-38881141750382030232020-08-16T18:19:00.010-07:002020-08-18T00:27:16.670-07:00This Sunday: Psalm 145: Hiking in Alaska. The Magnificence of the Lord<p><span style="font-family: times; font-size: x-large;"> <span>SUNDAY, AUGUST, 2020</span></span></p><span style="font-family: times; font-size: x-large;"><span face="">This Sunday: Psalm 145</span><br /><span face=""><br /></span><span face="">& & &</span></span><div><span style="font-family: times; font-size: x-large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMsjPJkDwBWGzSt-8NXYDng5qzb4RHGvlzIvwVmsht1ncUfCzJLVHI-nk2p9fvjbKUI-z87Df_wo6K8YbjwoN0jUmD0VqeBO4Sp5fW6gROj1MRFHPLYjWMUvmpr7UjD5P9JUlqzIfOu3E/s1920/Hugh+Wood+and+Parker+Wood+2020-08-17+12.08.18.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times;"><img border="0" data-original-height="1080" data-original-width="1920" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMsjPJkDwBWGzSt-8NXYDng5qzb4RHGvlzIvwVmsht1ncUfCzJLVHI-nk2p9fvjbKUI-z87Df_wo6K8YbjwoN0jUmD0VqeBO4Sp5fW6gROj1MRFHPLYjWMUvmpr7UjD5P9JUlqzIfOu3E/s640/Hugh+Wood+and+Parker+Wood+2020-08-17+12.08.18.jpg" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><span style="font-family: times; font-size: x-large;"><span face=""><br /></span><span face="">Hugh C. Wood, Esq.</span></span><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;">& & & </span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;">I had an opportunity to hike in Alaska with my son, Parker Wood. I had not planned on posting Psalm 145. However, the majesty of the land (around every corner) inspired me to post the following. (Maybe I will post more photos - but this is not really an album).</span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;">& & & <br /></span><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><div><span style="font-family: times; font-size: x-large;">Psalm 145 (NIV)</span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;">1</span></div><div><span style="font-family: times; font-size: x-large;">Psalm 145 A psalm of praise. Of David. [1]</span></div><div><span style="font-family: times; font-size: x-large;">1</span></div><div><span style="font-family: times; font-size: x-large;">I will exalt you, my God the King; I will praise your name for ever and ever.</span></div><div><span style="font-family: times; font-size: x-large;">2</span></div><div><span style="font-family: times; font-size: x-large;">Every day I will praise you and extol your name for ever and ever.</span></div><div><span style="font-family: times; font-size: x-large;">3</span></div><div><span style="font-family: times; font-size: x-large;">Great is the LORD and most worthy of praise; his greatness no one can fathom.</span></div><div><span style="font-family: times; font-size: x-large;">4</span></div><div><span style="font-family: times; font-size: x-large;">One generation will commend your works to another; they will tell of your mighty acts.</span></div><div><span style="font-family: times; font-size: x-large;">5</span></div><div><span style="font-family: times; font-size: x-large;">They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works. [2]</span></div><div><span style="font-family: times; font-size: x-large;">6</span></div><div><span style="font-family: times; font-size: x-large;">They will tell of the power of your awesome works, and I will proclaim your great deeds.</span></div><div><span style="font-family: times; font-size: x-large;">7</span></div><div><span style="font-family: times; font-size: x-large;">They will celebrate your abundant goodness and joyfully sing of your righteousness.</span></div><div><span style="font-family: times; font-size: x-large;">8</span></div><div><span style="font-family: times; font-size: x-large;">The LORD is gracious and compassionate, slow to anger and rich in love.</span></div><div><span style="font-family: times; font-size: x-large;">9</span></div><div><span style="font-family: times; font-size: x-large;">The LORD is good to all; he has compassion on all he has made.</span></div><div><span style="font-family: times; font-size: x-large;">10</span></div><div><span style="font-family: times; font-size: x-large;">All you have made will praise you, O LORD; your saints will extol you.</span></div><div><span style="font-family: times; font-size: x-large;">11</span></div><div><span style="font-family: times; font-size: x-large;">They will tell of the glory of your kingdom and speak of your might,</span></div><div><span style="font-family: times; font-size: x-large;">12</span></div><div><span style="font-family: times; font-size: x-large;">so that all men may know of your mighty acts and the glorious splendor of your kingdom.</span></div><div><span style="font-family: times; font-size: x-large;">13</span></div><div><span style="font-family: times; font-size: x-large;">Your kingdom is an everlasting kingdom, and your dominion endures through all generations. The LORD is faithful to all his promises and loving toward all he has made. [3]</span></div><div><span style="font-family: times; font-size: x-large;">14</span></div><div><span style="font-family: times; font-size: x-large;">The LORD upholds all those who fall and lifts up all who are bowed down.</span></div><div><span style="font-family: times; font-size: x-large;">15</span></div><div><span style="font-family: times; font-size: x-large;">The eyes of all look to you, and you give them their food at the proper time.</span></div><div><span style="font-family: times; font-size: x-large;">16</span></div><div><span style="font-family: times; font-size: x-large;">You open your hand and satisfy the desires of every living thing.</span></div><div><span style="font-family: times; font-size: x-large;">17</span></div><div><span style="font-family: times; font-size: x-large;">The LORD is righteous in all his ways and loving toward all he has made.</span></div><div><span style="font-family: times; font-size: x-large;">18</span></div><div><span style="font-family: times; font-size: x-large;">The LORD is near to all who call on him, to all who call on him in truth.</span></div><div><span style="font-family: times; font-size: x-large;">19</span></div><div><span style="font-family: times; font-size: x-large;">He fulfills the desires of those who fear him; he hears their cry and saves them.</span></div><div><span style="font-family: times; font-size: x-large;">20</span></div><div><span style="font-family: times; font-size: x-large;">The LORD watches over all who love him, but all the wicked he will destroy.</span></div><div><span style="font-family: times; font-size: x-large;">21</span></div><div><span style="font-family: times; font-size: x-large;">My mouth will speak in praise of the LORD. Let every creature praise his holy name for ever and ever.</span></div><div><span style="font-family: times; font-size: x-large;">1. This psalm is an acrostic poem, the verses of which (including verse 13b) begin with the successive letters of the Hebrew alphabet.</span></div><div><span style="font-family: times; font-size: x-large;">2. [5] Dead Sea Scrolls and Syriac (see also Septuagint); Masoretic Text On the glorious splendor of your majesty and on your wonderful works I will meditate</span></div><div><span style="font-family: times; font-size: x-large;">3. [13] One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint); most manuscripts of the Masoretic Text do not have the last two lines of verse 13.</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><span style="font-family: times;"><span face="" style="font-size: x-large;">& & &</span></span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;"><span style="background-color: white; color: #333333;">It just seemed like Sandi Patty and Oh Lord, How Majestic Is Your Name.</span></span></div><div><span style="font-family: times;"><span style="color: #333333; font-size: x-large;"><br /></span></span></div><div><span style="font-size: x-large;"><span style="font-family: times;"><span style="color: #333333;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/UIgeisMkJjw" width="320" youtube-src-id="UIgeisMkJjw"></iframe></div><div><span style="font-family: times;"><span style="color: #333333;"><br /></span></span></div><div><span style="font-family: times;"><div class="separator" style="clear: both;">How Majestic Is Your Name (with lyrics) | Sandi Patty</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">“How Majestic Is Your Name”</div><div class="separator" style="clear: both;">By Michael W. Smith</div><div class="separator" style="clear: both;">1981 Meadowgreen Music Company </div><div class="separator" style="clear: both;">(Admin. by Capitol CMG Publishing)</div><div class="separator" style="clear: both;">CCL # 464195 </div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">& & &</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh LORD, we praise your Name!</div><div class="separator" style="clear: both;">Oh LORD, we magnify your Name!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Prince of Peace, Mighty God!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">O, LORD, God Almighty!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh LORD, we praise your Name!</div><div class="separator" style="clear: both;">Oh LORD, we magnify your Name!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Prince of Peace, Mighty God!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">O, LORD, God Almighty!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;">Oh, LORD, our Lord how majestic is your Name in all the earth!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh LORD, we praise your Name!</div><div class="separator" style="clear: both;">Oh LORD, we magnify your Name!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Oh LORD, we praise your Name!</div><div class="separator" style="clear: both;">Oh LORD, we magnify your Name!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Prince of Peace, Mighty God!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">O, LORD, God Almighty!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Prince of Peace, Mighty God!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">O, LORD, God Almighty!</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">We magnify Your Name!</div></span></div></span></span><span style="font-family: times;"><br /><span face="">& & &</span><br /><br /><br /></span></span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOGsw29OvAcOhe4xWgphXQZ5eHjELYcmdQXkf64HBrB2vMRTPBxLoBAntcFD2_xHYcyBrcgV1KndnUDiJG9M-E6q7FolNvo2Z3nhmPHlC0_XbgvH5HZcO85chCbqhQBK9NqmAjIoCpeIA/s2048/IMG_0249.JPG" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times; font-size: x-large;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOGsw29OvAcOhe4xWgphXQZ5eHjELYcmdQXkf64HBrB2vMRTPBxLoBAntcFD2_xHYcyBrcgV1KndnUDiJG9M-E6q7FolNvo2Z3nhmPHlC0_XbgvH5HZcO85chCbqhQBK9NqmAjIoCpeIA/s640/IMG_0249.JPG" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;">Parker Wood</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiabkRFU9bPD41B8cgpULK0q0Ks0QPemMZC8T1V3GnGQc5vXopDshcncJEJ_OSgFanlaYiNqq0UtoCgPGi2mWVyfTtkSjAvCerqRTKjTObVLzDuMUSziCrPBLu022n103XMUKUCaa5eXKg/s3508/2020-08-14+16.05.17.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times; font-size: x-large;"><img border="0" data-original-height="896" data-original-width="3508" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiabkRFU9bPD41B8cgpULK0q0Ks0QPemMZC8T1V3GnGQc5vXopDshcncJEJ_OSgFanlaYiNqq0UtoCgPGi2mWVyfTtkSjAvCerqRTKjTObVLzDuMUSziCrPBLu022n103XMUKUCaa5eXKg/s640/2020-08-14+16.05.17.jpg" width="640" /></span></a></div><div><span style="font-family: times; font-size: x-large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb4I8JDWvQ3RuBjpvHTuCvbc1AVnIFN3OmqtZhmQhewECBPNHYEbcBaycdLMwJaat1l_Af6NCfr_VYPsi9FTKG1J5UqhFo7DvwBCHBi5woOg-tC6W-JgOR10vLYCAJUypJOw5x9PDxklU/s2048/IMG_0489_ParkerWood.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb4I8JDWvQ3RuBjpvHTuCvbc1AVnIFN3OmqtZhmQhewECBPNHYEbcBaycdLMwJaat1l_Af6NCfr_VYPsi9FTKG1J5UqhFo7DvwBCHBi5woOg-tC6W-JgOR10vLYCAJUypJOw5x9PDxklU/s640/IMG_0489_ParkerWood.JPG" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;">Around Every Corner, I expected to see a Hobbit House</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJp15n8-nT96n5DwN3VsSYU-lJS1XkAuRWzc7_W8uWYfDluOBjRDrE9bSuhwftrO-vsJJvtbYrq-Bigi36z4QSBseQmPENsK8mLoaVdTjAgDNPE34XboGxSiW9XIaejsHvfJloOOmJK9M/s1138/Hobbit+House+Door+2020.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times; font-size: x-large;"><img border="0" data-original-height="493" data-original-width="1138" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJp15n8-nT96n5DwN3VsSYU-lJS1XkAuRWzc7_W8uWYfDluOBjRDrE9bSuhwftrO-vsJJvtbYrq-Bigi36z4QSBseQmPENsK8mLoaVdTjAgDNPE34XboGxSiW9XIaejsHvfJloOOmJK9M/s640/Hobbit+House+Door+2020.jpg" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS0G_dxL1yne0ddkcSedP_XGPuUCdKfM0Cb5Zjf4ZVaeNNCqTfrYgBhCCutVVGk8NPQel_tOQhkWMnHnv_JEcGWu8BPfS-sFoTOGP5-fFUuhIT_7ksLJ6tJDHTI4YwgBLpcm4JkuTLfdU/s2048/IMG_0265.JPG" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times; font-size: x-large;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS0G_dxL1yne0ddkcSedP_XGPuUCdKfM0Cb5Zjf4ZVaeNNCqTfrYgBhCCutVVGk8NPQel_tOQhkWMnHnv_JEcGWu8BPfS-sFoTOGP5-fFUuhIT_7ksLJ6tJDHTI4YwgBLpcm4JkuTLfdU/s640/IMG_0265.JPG" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAPjiiEVIWtHu4UHUhSKFkm085J6POS8ebdIL4engUqfOYw6EGmfv46feGOG_QzDW_KlVRLtiVPMUUVYFHaCZ907lUK_5o3f6dF0dn3Y4jx_uNsriKF-BqOvnYncrN5XiZ3EFbiXyaYOg/s1881/Parker+Wood+Glacier+Rope+Down+08172020a.JPG" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times;"><img border="0" data-original-height="1625" data-original-width="1881" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAPjiiEVIWtHu4UHUhSKFkm085J6POS8ebdIL4engUqfOYw6EGmfv46feGOG_QzDW_KlVRLtiVPMUUVYFHaCZ907lUK_5o3f6dF0dn3Y4jx_uNsriKF-BqOvnYncrN5XiZ3EFbiXyaYOg/s640/Parker+Wood+Glacier+Rope+Down+08172020a.JPG" width="640" /></span></a></div><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHXvzdOtvAyeB84vVwhW6X-eI9opWU3aZoDcMLtmvI0n9zofj5bWxVyOhUZV5v0vWi7OzkXWYuhlwRii8K3-MJkkoQuncZwPs9ySeWzvgm7uhe3b0_ey2ydTZtQ_TwVSpJJzRDX7rHazI/s1881/Glacier+Parker+Wood+Hugh+Wood+08172020a.JPG" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: times;"><img border="0" data-original-height="1214" data-original-width="1881" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHXvzdOtvAyeB84vVwhW6X-eI9opWU3aZoDcMLtmvI0n9zofj5bWxVyOhUZV5v0vWi7OzkXWYuhlwRii8K3-MJkkoQuncZwPs9ySeWzvgm7uhe3b0_ey2ydTZtQ_TwVSpJJzRDX7rHazI/s640/Glacier+Parker+Wood+Hugh+Wood+08172020a.JPG" width="640" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;">Parker Wood and Hugh Wood</span></div><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: left;"><span style="font-family: times; font-size: x-large;"><div>& & & </div></span></div><div class="separator" style="clear: both; text-align: left;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: left;"><span style="font-family: times; font-size: x-large;">Or, from the 1960s, The Sound of Music.</span></div><div class="separator" style="clear: both; text-align: left;"><span style="font-family: times; font-size: x-large;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times; font-size: x-large;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/5fH2FOn1V5g" width="320" youtube-src-id="5fH2FOn1V5g"></iframe></span></div><span style="font-family: times; font-size: x-large;"><span face=""><div><span style="font-family: times; font-size: x-large;"><span face=""><br /></span></span></div><div>Richard Rodgers, Oscar Hammerstein II "The Sound of Music" (1959) Broadway. Sung by Julie Andrews in film version, March 2, 1965 (United States). 20th Century Fox.</div></span><span face=""><br /></span></span></div><div><span style="font-family: times; font-size: x-large;"><span face="">& & &</span></span></div><div><span style="font-family: times; font-size: x-large;"><span face=""><br /></span><span face="">Psalm 145</span><br /><span face=""><br /></span><span face="">Here is Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon reviewing the magnificence of Psalm 145.</span></span></div><div><span style="font-family: times; font-size: x-large;"><br /></span></div><div><span style="font-family: times; font-size: x-large;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/oUQSYw3M-lM" width="320" youtube-src-id="oUQSYw3M-lM"></iframe></div><br /><span face=""><br /></span><span face="">Calvin's full Commentary on Psalm 145 is at [1].</span><br /><span face=""><br /></span><span face="">& & &</span><br /><span face=""><br /></span><span face="">Much Love,</span><br /><span face=""><br /></span><span face="">Hugh Wood</span><br /><span face="">Atlanta, Georgia</span><br /><span face=""><br /></span><span face="">& & &</span><br /><span face="">& & &</span><br /><span face="">& & &</span><br /><span face=""><br /></span><span face="">[1]</span><br /><span face=""><br /></span></span><div><span style="font-family: times;">Psalm 145 Calvin</span></div><div><span style="font-family: times;">Verse 1</span></div><div><span style="font-family: times;">1.I will extol thee, my God and my king. David does not so much tell what he would do himself, as stir up and urge all others to this religious service of offering to God the praises due to his name. The design with which he declares God to be beneficent to the children of men is, to induce them to cultivate a pious gratitude, he insists upon the necessity of persevering in the exercise; for since God is constant in extending mercies, it would be highly improper in us to faint in his praises. As he thus gives his people new ground for praising him, so he stimulates them to gratitude, and to exercise it throughout the whole course of their life. In using the term daily, he denotes perseverance in the exercise. Afterwards he adds, that should he live through a succession of ages he would never cease to act in this manner. The repetitions used tend very considerably to give emphasis to his language. As it is probable that the Psalm was written at a time when the kingdom of David was in a flourishing condition, the circumstances deserves notice, that in calling God his king he gives both himself and other earthly princes their proper place, and does not allow any earthly distinctions to interfere with the glory due to God.</span></div><div><span style="font-family: times;">This is made still more manifest in the verse which follows, where, in speaking of the greatness of God as unmeasurable, he intimates that we only praise God aright when we are filled and overwhelmed with an ecstatic admiration of the immensity of his power. This admiration will form the fountain from which our just praises of him will proceed, according the measure of our capacity.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 4</span></div><div><span style="font-family: times;">4.Generation to generation, etc. Here he insists upon the general truth, that all men were made and are preserved in life for this end, that they may devote themselves to the praise of God. And there is an implied contrast between the eternal name of God, and that immortality of renown which great men seem to acquire by their exploits. Human excellencies are eulogized in histories; with God it stands differently, for there is not a day in which he does not renew remembrance of his works, and cherish it by some present effect, so as indelibly to preserve it alive upon our minds. For the same reason he speaks of the glorious brightness, or beauty of his excellence, the better to raise in others a due admiration of it. By the words of his wonderful works, I consider that there is an allusion to the incomprehensible method of God’s works, for so many are the wonders that they overwhelm our senses. And we may infer from this, that the greatness of God is not that which lies concealed in his mysterious essence, and in subtle disputation upon which, to the neglect of his works, many have been chargeable with mere trifling, for true religion demands practical not speculative knowledge. Having said that he would speak of, or meditate upon God’s works, (for the Hebrew word, ?????, asichah, as we have elsewhere seen, may be rendered either way,) he transfers his discourse to others, intimating, that there will always be some in the world to declare the righteousness, goodness, and wisdom of God, and that his divine excellencies are worthy of being sounded, with universal consent, by every tongue. And, should others desist and defraud God of the honor due to him, he declares that he would himself at least discharge his part, and, while they were silent, energetically set forth the praises of God. Some think, that the might of his terrible works is an expression to the same effect with what had been already stated. But it seems rather to denote the judgments of God against profane scoffers.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 7</span></div><div><span style="font-family: times;">7.They shall speak forth, etc. As the verb ???, nabang, means properly to gush out, some suppose, that, as applied to speech, it means not simply speaking, but an overflowing utterance, like water rushing from a fountain, and the verb ?????, yerannenu, in the close of the verse, answers to this, meaning to shout, or sing aloud. To celebrate the memory of the Lord’s goodness, is the same with recalling to memory what we have personally experienced of his goodness. We cannot deny God’s claim to praise in all his excellencies, but we are most sensibly affected by such proofs of his fatherly mercy as we have ourselves experienced. David makes use, therefore, of this alluring consideration to induce us the more readily and cheerfully to engage in the praises of God, or rather, (according to the figurative word already used,) to burst forth in celebration of them.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 8</span></div><div><span style="font-family: times;">8.Jehovah is gracious, etc. He opens up the goodness of which he spoke by using several expressions, as that God is inclined to mercy, (for such is the proper meaning of the word ????, channun,) and that he helps us willingly, as one sympathizing with our miseries. It is to be noticed that David has borrowed the terms which he here applies to God from that celebrated passage in Exodus 34:6; and as the inspired writers drew their doctrine from the fountain of the law, we need not wonder that they set a high value upon the vision which is there recorded, and in which as clear and satisfactory a description of the nature of God is given us as can anywhere be found. David, therefore, in giving us a brief statement of what it was most important we should know in reference to God, makes use of the same terms employed there. Indeed no small part of the grace of God is to be seen in his alluring us to himself by such attractive titles. Were he to bring his power prominently into view before us, we would be cast down by the terror of it rather than encouraged, as the Papists represent him a dreadful God, from whose presence all must fly, whereas the proper view of him is that which invites us to seek after him. Accordingly, the more nearly that a person feels himself drawn to God, the more has he advanced in the knowledge of him. If it be true that God is not only willing to befriend us, but is spoken of as touched with sympathy for our miseries, so as to be all the kinder to us the more that we are miserable, what folly were it not to fly to him without delay? But as we drive God’s goodness away from us by our sins, and block up the way of access, unless his goodness overcome this obstacle, it would be in vain that the Prophets spoke of his grace and mercy. (280) It was necessary, therefore, to add what follows, that great is his mercy, that he pardons sins, and bears with the wickedness of men, so as to show favor to the unworthy. As regards the ungodly, although God shows them his long-suffering patience, they are incapable of perceiving pardon, so that the doctrine on which we insist has a special application to believers only, who apprehend God’s goodness by a living faith. To the wicked it is said —</span></div><div><span style="font-family: times;">“To what end is the day of the Lord for you? the day of the Lord is darkness and not light, affliction and not joy.”</span></div><div><span style="font-family: times;">(Amos 5:18.)</span></div><div><span style="font-family: times;">We see in what severe terms Nahum threatens them at the very beginning of his prophecy. Having referred to the language used in the passage from Moses, he adds immediately, on the other hand, to prevent them being emboldened by it, that God is a rigid and severe, a terrible and an inexorable judge. (Nahum 1:3.) They therefore who have provoked God to anger by their sins, must see to secure his favor by believing.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 9</span></div><div><span style="font-family: times;">9.Jehovah is good to all, etc. The truth here stated is of wider application than the former, for the declaration of David is to the effect, that not only does God, with fatherly indulgence and clemency, forgive sin, but is good to all without discrimination, as he makes his sun to rise upon the good and upon the wicked. (Matthew 5:45.) Forgiveness of sin is a treasure from which the wicked are excluded, but their sin and depravity does not prevent God from showering down his goodness upon them, which they appropriate without being at all sensible of it. Meanwhile believers, and they only, know what it is to enjoy a reconciled God, as elsewhere it is said —</span></div><div><span style="font-family: times;">“Come ye to him, and be ye enlightened, and your faces shall not be ashamed; taste and see that the Lord is good.”</span></div><div><span style="font-family: times;">(Psalms 34:5.)</span></div><div><span style="font-family: times;">When it is added that the mercy of God extends to all his works, this ought not to be considered as contrary to reason, or obscure. Our sins having involved the whole world in the curse of God, there is everywhere an opportunity for the exercise of God’s mercy, even in helping the brute creation.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 10</span></div><div><span style="font-family: times;">10.All thy works, etc. Though many would suppress God’s praises, observing a wicked silence regarding them, David declares that they shine forth everywhere, appear of themselves, and are sounded, as it were, by the very dumb creatures. He then assigns the special work of declaring them to believers, who have eyes to perceive God’s works, and know that they cannot be employed better than in celebrating his mercies. What is added — they shall speak the glory of thy kingdom — I consider to have reference only to believers. If any incline to think that these words rather apply to God’s creatures universally, I would not object to that view. But the particular kind of speaking or teaching which David here refers to, applies only to saints. Accordingly I have retained the future tense of the verbs, rather than the optative mood, as others have done. In using the term kingdom, David intimates that this is the tendency of the manifestation of God’s works, to reduce the whole world to a state of order, and subject it to his government. He insists upon the excellency of this kingdom, that men may know that things are to be considered as in disorder and confusion, unless God alone be acknowledged supreme. He denies it to be transitory, like all earthly kingdoms, asserting that it will stand fast for ever. And to call our attention more particularly to its everlasting nature, he breaks out into an admiring exclamation, and addresses his discourse to God.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 14</span></div><div><span style="font-family: times;">14.Jehovah upholding all the falling. He gives instances of the goodness and mercy of God, such as make it evident that God reigns only for the promotion of the general welfare of mankind. Bythe falling, and those who are bowed down, he means figuratively those who are overwhelmed by adversity, and would sink at once, were not God to extend his hand for their support. God, in short, has respect to the troubles of men, and helps such as are in distress, so that all ought not only to look upon his divine government with reverence, but willingly and cordially submit themselves to it. Another lesson taught us is, that none will be disappointed who seeks comfort from God in his affliction.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 15</span></div><div><span style="font-family: times;">15.The eyes of all hope in thee. David adduces an additional proof of God’s goodness, in giving food to all living creatures, and thus showing himself in the character of the father of a family. Some interpreters, led by the term hope, which is employed, restrict the application to men, as being endued with reason and intelligence, to seek their food from their heavenly father, while the beasts seek it only in a gross manner, by sight or smell. But although not endued with the exercise of reason, leading them to depend upon God’s providence, necessity itself forces even them, by a certain hidden instinct, to seek their food, so that they may very properly be said to hope in God, as elsewhere the young ravens are said to cry unto him. (Psalms 147:9.) Besides, those who would restrict the words to man, still leave them open to the charge of impropriety; for the wicked have no regard to the fatherly care of God, more than the ox or the ass. Since such is the order established in nature that all animals are brought to a dependence upon their Maker, there is no impropriety in supposing the affection of desire or expectation to be here put for the fact of dependence itself. (282) All ambiguity is taken away by the next verse, where every living thing is said to be satisfied. It is said that he gives them their food, and in its season, for the very variety of it serves more to illustrate the providence of God. Each has its own way of feeding, and the different kinds of aliment are designed and adapted for different uses. David therefore speaks of that food which is particular to them. The pronoun is not in the plural, and we are not to read in their season, as if it applied to the animals. The food he notices as given in its season; for here also we are to notice the admirable arrangements of divine providence, that there is a certain time appointed for harvest, vintage, and hay crop, and that the year is so divided into intervals, that the cattle are fed at one time upon grass, at another on hay, or straw, or acorns, or other products of the earth. Were the whole supply poured forth at one and the same moment, it could not be gathered together so conveniently; and we have no small reason to admire the seasonableness with which the different kinds of fruit and aliment are yearly produced.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 16</span></div><div><span style="font-family: times;">16.Thou openest thine hand, etc. The figure is a beautiful one. Most men pass over without observation the singular goodness of God apparent in this admirable ordering of things in nature, and David therefore represents him as stretching out his hand to distribute to the animals their food. We sinfully confine our attention to the earth which yields us our food, or to natural causes. To correct this error David describes God as opening his hands to put the food into our mouths. The word ????, ratson, some render desire, as though he meant that God supplied each kind of animal with food according to its wish. And a little afterwards we do indeed find it used in that sense. Others, however, refer it rather to God’s feeding them of his mere good pleasure and kindness; it not being enough to say that our food is given us by God, unless we add, as in the second clause of the verse, that his kindness is gratuitous, and that there is no extrinsic cause whatever moving him to provide so liberally for every living creature. In that case the cause is put for the effect; the various kinds of provision being effects of his good pleasure — ????????? ??? ???????. If it be found that men and others of his creatures often suffer and die from want, this is to be traced to the change which has come upon nature by sin. The fair order which subsisted in it by God’s original appointment often fails since the fall through our sins, and yet in what remains of it, though marred, we may see the kindness of God referred to by David, for in the severest failures of crop, there is no year so barren and unproductive, that God may not be said to open his hand in it.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 17</span></div><div><span style="font-family: times;">17.Jehovah is righteous in all his ways. He does not now speak of God’s goodness merely in providing all his creatures with their daily food, but comprehends other parts of his providence, as in correcting men for their sins, restraining the wicked, trying the patience of his people under the cross, and governing the world by judgments which are often inscrutable to us. The ground upon which praise is here ascribed to God may seem a common one, being in every one’s mouth; but in nothing is wisdom shown more than in holding fast the truth, that God is just in all his ways, so as to retain in our hearts an unabated sense of it amidst all troubles and confusions. Though all acknowledge God to be just, most men are no sooner overtaken by affliction than they quarrel with his severity: unless their wishes are immediately complied with, they are impatient, and nothing is more common than to hear his justice impeached. As it is everywhere abused by the wicked imputations men cast upon it, here it is very properly vindicated from such ungrateful treatment, and asserted to be constant and unfailing, however loudly the word may disparage it. It is expressly added, in all his ways and works, for we fail to give God due honor unless we recognize a consistent tenor of righteousness in the whole progress of his operation. Nothing is more difficult in the time of trouble, when God has apparently forsaken us, or afflicts us without cause, than to restrain our corrupt feelings from breaking out against his judgments; as we are told of the emperor Mauricius in a memorable passage of history, that seeing his sons murdered by the wicked and perfidious traitor Phocas, and being about to be carried out himself to death, he cried out — “Thou art righteous, O God, and just are thy judgments!” As this man of no bad character opposed such a shield to the cruel trials he met with, we must learn to put a check upon our spirits, and always give God’s righteousness the honor due to it. David, however, goes farther still, intimating that God, even when he seems to be most severe, is so far from being cruel as to temper his heaviest judgments with equity and clemency.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 18</span></div><div><span style="font-family: times;">18.Jehovah is near to all that call upon him. This truth is principally applicable to believers, whom God in the way of singular privilege invites to draw near him, promising that he will be favorable to their prayers. Faith, there is no doubt, lies idle and even dead without prayer, in which the spirit of adoption shows and exercises itself, and by which we evidence that all his promises are considered by us as stable and sure. The inestimable grace of God, in short, towards believers, appears in this, that he exhibits himself to them as a Father. As many doubts steal upon us when we pray to God, and we either approach him with trembling, or fail by becoming discouraged and lifeless, David declares it to be true without exception, that God hears all who call upon him. At the same time, as most men pervert and profane the method of calling upon God through inventions of their own, the right manner of praying is laid down in the next part of the verse, which is, that we should pray in truth. Although men resort to God in a cold manner, or even in their prayers expostulate with him, while their hearts are swelling with pride or with anger, they yet complain that they are not heard; just as if there were no difference between praying and quarreling, or the exercise of faith and hypocrisy. The greater part of men, involved in infidelity, scarcely believe that there is a God in heaven at all; others would banish him from it if they could; others would tie him down to their views and, wishes, while some seek slight and insufficient ways of reconciling him, so that the common way of praying is but an idle and empty ceremony. (283) And although nearly all men without exception have recourse to God in the time of their need, they are few indeed who bring the smallest measure of faith or repentance. It were better that the name of God should be buried in oblivion than exposed to such insults. There is good reason, therefore, why truth should be said to be necessary in our prayers — that they come from a sincere heart. The falsehood, which is the opposite of this sincerity, is of various kinds; indeed it were difficult to enumerate them — infidelity, wavering, impatience, murmuring, pretended humility, in short there are as many sorts of it as there are sinful dispositions. The truth being one of no small importance, David again confirms and enlarges upon it in the next verse. The repetition is worthy of our particular notice, for such is our tendency to unbelief, that there are few who in calling upon God do not look upon their prayers as fruitless. Hence the perverse manner in which the wandering minds of men are tossed hither and thither, as in the Papacy they invented patrons without number, holding it of no importance almost to embrace with an unwavering faith the promises by which God invites us to himself.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 19</span></div><div><span style="font-family: times;">To throw the door still more open, the Holy Spirit, by the mouth of David, tells us, that God will accommodate himself to the desires of all who fear him. This is a mode of expression of which it is difficult to say how much it ought to impress our minds. Who is man, that God should show complaisance to his will, when rather it is ours to look up to his exalted greatness, and humbly submit to his authority? Yet he voluntarily condescends to these terms, to obtemper our desires. At the same time, there is a check to be put upon this liberty, and we have not a license of universal appetency, as if his people might forwardly clamor for whatever their corrupt desires listed, but before God says that he will hear their prayers, he enjoins the law of moderation and submission upon their affections, as we learn from John, —</span></div><div><span style="font-family: times;">“We know that he will deny us nothing,</span></div><div><span style="font-family: times;">if we seek it according to his will.” (1 John 5:14.)</span></div><div><span style="font-family: times;">For the same reason, Christ dictated that form of prayer, “Thy will be done,” setting limits round us, that we should not preposterously prefer our desires to those of God, nor ask without deliberation what first comes into our mouth. David, in making express mention of them that fear God, enjoins fear, reverence, and obedience upon them before holding out the favorable indulgence of God, that they might not think themselves warranted to ask more than his word grants and approves. When he speaks of their cry, this is a kind of qualification of what he had said. For God’s willingness to grant our prayers is not always so apparent that he answers them at the very moment they are made. We have, therefore, need of perseverance in this trial of our faith, and our desires must be confirmed by crying. The last clause — he will save them — is also added by way of correction, to make us aware how far, and for what end God answers the prayers of his people, namely, to evidence in a practical manner that he is the faithful guardian of their welfare.</span></div><div><span style="font-family: times;"><br /></span></div><div><span style="font-family: times;">Verse 20</span></div><div><span style="font-family: times;">20.Jehovah preserves, etc. He insists upon the same truth, — that God is near to his people to help them in the time of need; this being a sure proof of his presence, that by his mercy they come safe and unhurt out of every danger which befalls them. It is worthy of our notice, that, instead of fear, he now speaks of love; for, in distinguishing believers by this title, that they love God, he intimates it to be the root of true godliness, that they submit themselves to him voluntarily, which again is the effect of faith. Till God draw us by the attractions of his grace, this placid submission will never follow. The love spoken of by David, however, is perhaps more extensive, as God’s people not only attach themselves to him in the way of obedience to his authority, but knowing that union to him is of all other things most desirable, aspire with their whole soul after this happiness. Still there can be no doubt, that the reference is to it here as the chief part of holiness and righteousness, as was said by Moses,</span></div><div><span style="font-family: times;">“And now, O Israel, what does the Lord thy God require of thee,” etc. (Deuteronomy 10:12.)</span></div><div><span style="font-family: times;">This effect of godliness in securing our safety and preservation under the divine guardianship, David exemplifies by an opposition clause, declaring, that all the wicked shall, in the just judgment of God, miserably perish. That he might close as he had begun, he again affirms, that he will publish the praises of God, and urges all to the same duty by his example. Some would read,every living thing shall bless, but this does not seem to me a proper reading. When Moses, speaking of the flood, says, that “all flesh in which was the breath of life perished,” I grant that the term comprehends the brute creation, but wherever “flesh” is mentioned without any addition, the reference is only to men. Nor is David here stating what they would, but what they should do, declaring all men bound by the great and inexhaustible goodness of God constantly and for ever to praise him.</span></div><span style="font-family: times;"><span face=""><br /></span><span face="">Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-111.html. 1840-57</span><br /><span face="" style="font-size: x-large;"><br /></span><span face="">& & &</span><br /><span face=""><br /></span><span face="">Hugh C. Wood, Atlanta, Georgia</span><br /><span face=""><br /></span><span face="">New International Version (NIV)</span><br /><span face=""><br /></span><span face="">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br /><span face=""><br /></span><span face="">Calvin, John. "Commentary on Psalms 145". "Calvin's Commentary on the Bible" (Public Domain)</span><br /><span face=""><br /></span><span face="">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span><span face=""><br /></span><span face=""><br /></span><span face="">& & &</span></span><br /></div></div></div>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-76303857695943286212020-07-25T08:45:00.000-07:002020-07-25T08:55:31.212-07:00An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 111 הַלְלוּ יָהּ Hallelujah!<span style="font-family: "times" , "times new roman" , serif; font-size: large;">SUNDAY, JULY 26, 2020</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This Sunday: Psalm 111 <span style="background-color: white; color: #202122;">הַלְלוּ יָהּ </span><span style="color: #202122;">Hallelujah!</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh C. Wood, Esq., Atlanta, Georgia</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Last week we looked at Psalm 103, the Mount Everest of the Psalms of Thanksgiving.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This week we look at Psalm 111 :: </span><span style="background-color: white; color: #202122; font-family: "times" , "times new roman" , serif; font-size: large;">הַלְלוּ יָהּ </span><span style="color: #202122; font-family: "times" , "times new roman" , serif; font-size: large;">Hallelujah!</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 111 Is a Magnificent song of Praise to the Lord. <span style="background-color: white; color: #202122;">הַלְלוּ יָהּ </span><span style="color: #202122;">Hallelujah!</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #202122;">A </span><span style="color: #202122;">Hallelujah! to the Lord. </span></span><br />
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<span style="color: #202122; font-family: "times" , "times new roman" , serif; font-size: large;">Many times we look down and consider what we do not have or what is wrong, but Psalm 111, asks us to look up and thank the Lord and Praise the Lord for what we do have. </span><br />
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<span style="color: #202122; font-family: "times" , "times new roman" , serif; font-size: large;">We are to praise Him for everything that he has brought our way - for all of it is for our edification and development as Christians. And we develop and grow every single day that we are here. </span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">"This Psalm [111] is a hymn of praise to Yahweh for the wondrous works which he has created.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Both Psalms 111 and 112 begin with “Praise Yahweh.” Both are 22 line acrostic poems. The last verse of Psalm 111 says, “The fear of Yahweh is the beginning of wisdom.” Psalm 112 takes up that theme with “Blessed is the man who fears Yahweh” (112:1). The two psalms were apparently written as a pair, and may have been sung that way in Jewish worship––just as we sing two verses of a hymn that follow the same form and meter.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">PSALM 111:1-3. I WILL GIVE THANKS TO YAHWEH</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">1 Praise Yahweh!</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">I will give thanks to Yahweh with my whole heart,</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">in the council of the upright, and in the congregation.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2 Yahweh’s works are great,</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">pondered by all those who delight in them." [1]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">For some reason the study of this particular Psalm, has lead me into the hymnody surrounding it. This is unusual for me, since I am a word person and have not been in the choir like so many that have come through this class(es) over the decades.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">So, lets look at this great psalm in some of the magnificent hymns written about it.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Let us open today with a Hymn of Praise "O Praise Ye the Lord" as sung by the Choir at Salisbury Cathedral, Salisbury, UK.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 111 in the King James Version (for historical style) reads as follows:</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">111 Praise ye the Lord. I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2 The works of the Lord are great, sought out of all them that have pleasure therein.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">3 His work is honourable and glorious: and his righteousness endureth for ever.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">4 He hath made his wonderful works to be remembered: the Lord is gracious and full of compassion.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">6 He hath shewed his people the power of his works, that he may give them the heritage of the heathen.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">7 The works of his hands are verity and judgment; all his commandments are sure.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">8 They stand fast for ever and ever, and are done in truth and uprightness.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">10 The fear of the Lord is the beginning of wisdom: [2] a good understanding have all they that do his commandments: his praise endureth for ever. [3]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 111</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Here is Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon reviewing the magnificence of Psalm 111.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">GF HANDEL: Messiah - Hallelujah</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">[4]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 111: The Choir of Westminster Abbey</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Calvin's full Commentary on Psalm 111 is at [5].</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">An overview of how Psalms is assembled in the Bible Project is at [6].</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">I am hopeful this overview of these four (4) magnificent Psalms over the last four (4) weeks has been uplifting and beneficial to your spiritual journey.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Much Love to you,</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh Wood</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Atlanta, Georgia</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[1]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Here is Richard Neil Donovan's Commentary on Psalm 111.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Biblical Commentary</span><br />
<span style="font-family: "times" , "times new roman" , serif;">(Bible study)</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Psalm 111</span><br />
<span style="font-family: "times" , "times new roman" , serif;">CONTEXT:</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Hebrew poetry follows different forms (parallelism, dirges, acrostics, etc.), as does poetry in the English language (sonnet, narrative, epic, free verse, etc.). This poem follows the acrostic model in which each line begins with the next letter of the Hebrew alphabet. That is obviously a rigorous discipline––especially so in the case of this psalm, which has 22 short lines to accommodate the 22 characters of the Hebrew alphabet</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The first line of the poem, “Praise Yahweh,” is not included in the 22 acrostic lines.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">To appreciate the difficulty posed by the acrostic model, consider how difficult you would find it to compose a 26 line poem with each line starting with the next letter of the alphabet from A to Z.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">This psalm is a hymn of praise to Yahweh for the wondrous works which he has created.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Both Psalms 111 and 112 begin with “Praise Yahweh.” Both are 22 line acrostic poems. The last verse of Psalm 111 says, “The fear of Yahweh is the beginning of wisdom.” Psalm 112 takes up that theme with “Blessed is the man who fears Yahweh” (112:1). The two psalms were apparently written as a pair, and may have been sung that way in Jewish worship––just as we sing two verses of a hymn that follow the same form and meter.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">PSALM 111:1-3. I WILL GIVE THANKS TO YAHWEH</span><br />
<span style="font-family: "times" , "times new roman" , serif;">1 Praise Yahweh!</span><br />
<span style="font-family: "times" , "times new roman" , serif;">I will give thanks to Yahweh with my whole heart,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">in the council of the upright, and in the congregation.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">2 Yahweh’s works are great,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">pondered by all those who delight in them.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">3 His work is honor and majesty.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">His righteousness endures forever.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">“Praise Yahweh! I will give thanks to Yahweh with my whole heart” (Hebrew: lebab) (v. 1a). The psalmist begins by calling the congregation to praise Yahweh, and then affirms that he will do so personally with his whole heart (lebab), which means that his outward expression of praise finds its source in his deepest inner nature.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">“in the council of the upright (Hebrew: yasar), and in the congregation” (v. 1b). Furthermore, the psalmist will praise Yahweh in the context of public worship––”in the counsel of the upright” (yasar)––those who are straight or right or upright––those who are walking the straight and narrow path that leads to life (Matthew 7:14).</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">“Yahweh’s works are great” (v. 2a). Yahweh’s works are great. Verse 5 will mention Yahweh’s gift of food (manna) and his remembrance of his covenant with Israel as examples.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">But Yahweh’s works (as far as humans are concerned) began with the creation: Light, the sky, dry land and the seas, vegetation, lights in the sky (the sun, moon, and stars), fish and fowl, animals of every kind, and finally the man and woman (Genesis 1).</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"> “pondered (Hebrew: daras) by all those who delight in them” (v. 2b). The word daras means to seek or examine or study.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The psalmist is saying that those who delight in Yahweh’s works ponder (seek, examine, study) those works.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Even people of no faith can study Yahweh’s works and find delight in them. Even if they don’t acknowledge that God created those things, they take delight in their grand and intricate nature.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">But those who approach God’s works in faith find a special blessing there.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“His work is honor (Hebrew: hod) and majesty” (Hebrew: hadar). The word hod means authority or majesty, and was sometimes used to describe the majestic appearance of a strong man or a horse. In this verse, the psalmist is saying that Yahweh’s works embody that kind of authority or majesty.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The word hadar means glory or majesty. These two words then (hod and hadar) are similar. The psalmist uses both words to describe the awe-inspiring nature of Yahweh’s works.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">That brings to mind one more thought. If Yahweh’s works are authoritative, glorious, and majestic, what must Yahweh be like? Wouldn’t the creator be even greater than the creation!</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“His righteousness (Hebrew: sedaqah) endures forever” (v. 3). Righteousness is one of the defining attributes of Yahweh’s character. Yahweh’s righteousness is reflected in his covenant faithfulness. His righteousness is not subject to whim, but endures forever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">PSALM 111:4-6. YAHWEH IS GRACIOUS AND MERCIFUL</span><br />
<span style="font-family: "times" , "times new roman" , serif;">4 He has caused his wonderful works to be remembered.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Yahweh is gracious and merciful.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">5 He has given food to those who fear him.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">He always remembers his covenant.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">6 He has shown his people the power of his works,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">in giving them the heritage of the nations.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">He has caused his wonderful works to be remembered” (Hebrew: zeker) (v. 4a). The noun zeker is related to the verb zakar (to remember), and means remembrance or memorial.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Yahweh called his people to remember his mighty works: The Exodus (Exodus 6ff)––his provision for Israel in the wilderness (Exodus 16ff)––his commandments (Exodus 20ff)––his leadership into the Promised Land (Joshua 1ff)––his deliverance of Israel from its enemies.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Yahweh also gave Israel tools for remembering:</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The Sabbath (Exodus 20:8-11).</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Feast days, especially the Passover (Exodus 13:3; 23:14; Deuteronomy 16:1-17; 24:18).</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Various rites and ceremonies (Leviticus 5:12; 6:15; Esther 9:26-28).</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Physical reminders (Genesis 9:16-17; Exodus 39:7; Numbers 31:54; Deuteronomy 6:6–9; Joshua 4:1-9).</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Scriptures, especially the law and the prophets.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">“Yahweh is gracious (Hebrew: hannun) and merciful” (Hebrew: rahum) (v. 4b). The word hannum means gracious or merciful, and rahum means compassionate or merciful or forgiving. The two words are roughly synonymous, and are often used together to describe God (2 Chronicles 30:9; Nehemiah 9:17, 31; Psalm 111:4; 145:8; Joel 2:13; Jonah 4:2).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">That Yahweh is gracious and merciful is hugely important, because “all have sinned, and fall short of the glory of God”––so our only hope is “being justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:23). Jesus is the ultimate expression of Yahweh’s graciousness and mercy.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“He has given food to those who fear (Hebrew: yare) him” (v. 5a). To fear (yare) God can mean to be afraid of God, as the Israelites were at Mount Sinai (Deuteronomy 5:5), but it more often means holding God in awe or reverence.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">God has created a world that is rich in food. That many people are hungry is often due to poor distribution of food supplies or some sort of dysfunctionality (personal or governmental).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">God’s provided food in the wilderness in response to Israel’s complaints about their lack of food. God promised to “rain bread from the sky” (Exodus 16:4), and the bread that he gave them was known as manna (Hebrew: man hu––what is it?). The bread that God provided was not food for the ages, but was instead food for the day (Exodus 16:4-5, 20-21). In keeping with that principle, Jesus teaches us to pray, not for wealth, but for daily bread (Matthew 6:11; Luke 11:3).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“He always remembers (Hebrew: zakar) his covenant” (Hebrew: berit) (v. 5b). A covenant is an agreement binding on both parties. Typically, Yahweh dictated the terms of the covenant, which were always favorable to the other party––but which required their compliance.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Yahweh established a number of covenants with the Hebrew people. Some of the more important Biblical covenants were between God and Abraham (Genesis 12:1-3); Isaac and Jacob (Exodus 2:24; Leviticus 26:42); Noah (Genesis 8:21-22; ) Moses (Exodus 6:4-5; 19:5; 24:7-8; 25:21); David (2 Samuel 7:16; Psalm 89:2-4; 105:8-11); and Israel (Jeremiah 31:3-4, 31-37).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Yahweh “always remembers (zakar) his covenant” just as a faithful husband always remembers his wedding vows. This kind of remembering goes beyond bringing something to mind. It also involves action––being faithful to one’s promises. Yahweh was not only faithful to his promises, but also forgave Israel time after time when she betrayed her side of the covenant.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“He has shown his people the power of his works, in giving them the heritage of the nations” (v. 6). This hearkens back to the time when Yahweh gave Israel the Promised Land––a term that never appears in the Bible, but is implied in promises made to Abram (Genesis 13:14-17; 15:7-21)––Isaac (Genesis 26:2-3––and Jacob (Genesis 28:13-15) See also 1 Chronicles 16:16-18; Psalm 105:9; Hebrews 11:9.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Joshua led Israel in its successful effort to conquer the Promised Land (Joshua 1-12). That land helped to confirm their identity as a people––and particularly as the people of God.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">However, the land didn’t belong to Israel, but to Yahweh (Leviticus 25:23). Yahweh allowed Israel to live in the land when they were faithful, and exiled them when they were not.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">PSALM 111:7-9. THE WORKS OF HIS HANDS</span><br />
<span style="font-family: "times" , "times new roman" , serif;">7 The works of his hands are truth and justice.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">All his precepts are sure.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">8 They are established forever and ever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">They are done in truth and uprightness.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">9 He has sent redemption to his people.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">He has ordained his covenant forever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">His name is holy and awesome!</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“The works of his hands are truth (Hebrew: ’emet) and justice” (Hebrew: mispat) (v. 7a). Truth (’emet) is that which is real or dependable––the opposite of false.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Justice (mispat) is a legal word that speaks of judgment or legal decisions. In this instance, the psalmist is saying that the works of Yahweh’s hands involve true justice––judgments with integrity––decisions based on fairness rather than favoritism.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“All his precepts (Hebrew: piqqud) are sure” (Hebrew: ‘aman) (v. 7b). The word piqqud means precept or instruction. My dictionary defines precept as “a general rule intended to regulate behavior or thought”––and that’s what the psalmist is talking about here.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">We usually refer to God’s precepts as his laws or commandments. The psalmist is saying that God’s laws are sure (‘aman). Being trustworthy, they lead rightly––provide stability––instill confidence.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">That brings to mind Psalm 19, which says:</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“Yahweh’s law is perfect, restoring the soul.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Yahweh’s testimony is sure, making wise the simple.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Yahweh’s precepts are right, rejoicing the heart.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Yahweh’s commandment is pure, enlightening the eyes” (Psalm 19:7-8).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“They are established (Hebrew: samak) forever and ever” (v. 8a). The word samak has a variety of meanings. In this context, it means that God sustains or upholds his precepts (laws, commandments) forever. They have an eternal quality.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“They are done in truth (Hebrew: ’emet) and uprightness” (Hebrew: yasar) (v. 8b). See verse 7a above for the meaning of ’emet.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The word yasar (uprightness) means straight or right or upright or without guile. The psalmist is saying that God’s precepts (laws, commandments) are exactly what they ought to be. They incorporate no guile or pretense or favoritism. We can depend on them to lead us rightly.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“He has sent redemption (Hebrew: pedut) to his people” (v. 9a). The word pedut means ransom or redemption. Redemption involves bringing liberty to a captive, usually through the payment of a price (a ransom).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">While pedut could mean deliverance from any adversity, in the context of this psalm it brings to mind the Exodus––deliverance from slavery and possession of the Promised Land.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“He has ordained (Hebrew: sawah) his covenant forever” (v. 9b). The word sawah means to order or to command. In the Old Testament, sawah is usually used for someone issuing an order. But it can also mean to set up something, and that’s the intent here. Yahweh set up or ordained his covenant forever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">For more on covenants, see the comments on verse 5b above.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“His name is holy (Hebrew: qadosh) and awesome!” (Hebrew: yare) (v. 9c). The Hebrew Scriptures consistently present God and God’s name as holy. All holiness is derivative––derived from the holiness of God. The Sabbath is holy because God made it so. The tabernacle and temple are holy because of God’s presence. The nation Israel is to be holy because it is in a covenant relationship with God.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The word yare (awesome) is sometimes translated fear, as in Psalm 85:9, which says, “Surely his salvation is hear those who fear (yare) him.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">But yare can also mean awe or reverence, and that is what the psalmist probably means here. Yahweh’s name inspires awe or reverence.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">I hesitate to use the word awesome, which our culture has so trivialized, i.e., “Your fingernail polish is so awesome!”</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">PSALM 111:10. THE FEAR OF YAHWEH IS THE BEGINNING OF WISDOM</span><br />
<span style="font-family: "times" , "times new roman" , serif;">10 The fear of Yahweh is the beginning of wisdom.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">All those who do his work have a good understanding.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">His praise endures forever!</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“The fear (Hebrew: yir’ah) of Yahweh is the beginning of wisdom” (v. 10a). The noun yir’ah is related to the verb yare’ (to fear, respect, or reverence) and the adjective yare’ (fearing, afraid).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Fear of (reverence for) Yahweh makes a person receptive to Godly wisdom (Proverbs 1:7; 9:10). That person will obey Yahweh and observe his commandments (Deuteronomy 6:13; 28:58).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">“All those who do his work have a good understanding” (Hebrew: sekel) (v. 10b). The person who does God’s work will have sekel––insight or understanding––the kind of uncommon sense that enables a person to make good decisions and to avoid bad consequences (Proverbs 9:10).</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> “His praise endures forever!” (v. 10c). I didn’t find anything in the commentaries on this line that was particularly helpful. I take it to mean that the person who fears (reverences) God and does his works will praise God forever. That makes sense in two ways:</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The person whose faith results in wisdom and understanding will be able to praise God through thick and thin. I have seen that kind of positive spirit in a number of faithful people who were facing various adversities––to include the death of a spouse or their own illness and impending death. The deeper our faith, the better we are likely to understand that the Lord is with us even as we walk through the valley of the shadow of death (or any other adversity) (Psalm 23:4). Note that Psalm 23 speaks of walking THROUGH the valley, and not just into it. God is with us even as we make that journey.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">• The person of faith can expect to live eternally, so he/she can praise God forever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">[ Citations to works omitted. They are available with the original commentary] </span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://sermonwriter.com/psalm-111-commentary/" target="_blank">https://sermonwriter.com/psalm-111-commentary/</a></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Copyright 2017, Richard Niell Donovan</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">[2]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">There is an obvious cross citation here to Proverbs 9. Technically, the Psalm came before the Proverb. </span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Proverbs 9</span><br />
<span style="font-family: "times" , "times new roman" , serif;">New International Version</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Invitations of Wisdom and Folly</span><br />
<span style="font-family: "times" , "times new roman" , serif;">9 Wisdom has built her house;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> she has set up[a] its seven pillars.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">2 She has prepared her meat and mixed her wine;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> she has also set her table.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">3 She has sent out her servants, and she calls</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> from the highest point of the city,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">4 “Let all who are simple come to my house!”</span><br />
<span style="font-family: "times" , "times new roman" , serif;">To those who have no sense she says,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">5 “Come, eat my food</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> and drink the wine I have mixed.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">6 Leave your simple ways and you will live;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> walk in the way of insight.”</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">7 Whoever corrects a mocker invites insults;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> whoever rebukes the wicked incurs abuse.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">8 Do not rebuke mockers or they will hate you;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> rebuke the wise and they will love you.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">9 Instruct the wise and they will be wiser still;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> teach the righteous and they will add to their learning.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">10 The fear of the Lord is the beginning of wisdom,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> and knowledge of the Holy One is understanding.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">11 For through wisdom[b] your days will be many,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> and years will be added to your life.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">12 If you are wise, your wisdom will reward you;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> if you are a mocker, you alone will suffer.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">13 Folly is an unruly woman;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> she is simple and knows nothing.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">14 She sits at the door of her house,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> on a seat at the highest point of the city,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">15 calling out to those who pass by,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> who go straight on their way,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">16 “Let all who are simple come to my house!”</span><br />
<span style="font-family: "times" , "times new roman" , serif;">To those who have no sense she says,</span><br />
<span style="font-family: "times" , "times new roman" , serif;">17 “Stolen water is sweet;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> food eaten in secret is delicious!”</span><br />
<span style="font-family: "times" , "times new roman" , serif;">18 But little do they know that the dead are there,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> that her guests are deep in the realm of the dead.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Footnotes</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Proverbs 9:1 Septuagint, Syriac and Targum; Hebrew has hewn out</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Proverbs 9:11 Septuagint, Syriac and Targum; Hebrew me</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[3]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Here is Psalm 111 in the New International Version</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Psalm 111[a]</span><br />
<span style="font-family: "times" , "times new roman" , serif;">1 Praise the Lord.[b]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">I will extol the Lord with all my heart</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> in the council of the upright and in the assembly.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">2 Great are the works of the Lord;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> they are pondered by all who delight in them.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">3 Glorious and majestic are his deeds,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> and his righteousness endures forever.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">4 He has caused his wonders to be remembered;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> the Lord is gracious and compassionate.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">5 He provides food for those who fear him;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> he remembers his covenant forever.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">6 He has shown his people the power of his works,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> giving them the lands of other nations.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">7 The works of his hands are faithful and just;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> all his precepts are trustworthy.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">8 They are established for ever and ever,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> enacted in faithfulness and uprightness.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">9 He provided redemption for his people;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> he ordained his covenant forever—</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> holy and awesome is his name.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">10 The fear of the Lord is the beginning of wisdom;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> all who follow his precepts have good understanding.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"> To him belongs eternal praise.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Footnotes</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Psalm 111:1 This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Psalm 111:1 Hebrew Hallelu Yah</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[4]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Hallelujah</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">"Hallelujah" (hllw yh) in Hebrew script</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">French manuscript of Psalm 149; the words "Hallelu-Yah" are visible next to the pointing man's face.</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Hallelujah (/ˌhælɪˈluːjə/ HAL-i-LOO-yə) is an interjection. It is a transliteration of the Hebrew phrase הַלְלוּ יָהּ (Modern Hebrew hallūyāh, Tiberian haləlūyāh), which is composed of two elements: הַלְלוּ (second-person imperative masculine plural form of the Hebrew verb hillel: an exhortation to "praise" addressed to several people[1]) and יָהּ (the name of God Yah).[2][3][4] The term is used 24 times in the Hebrew Bible (in the book of Psalms), twice in deuterocanonical books, and four times in the Christian Book of Revelation.[5]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The phrase is used in Judaism as part of the Hallel prayers, and in Christian prayer,[5] where since the earliest times[6] it is used in various ways in liturgies,[7] especially those of the Catholic Church and the Eastern Orthodox Church,[8] both of which use the form "alleluia" which is based on the alternative Greek transliteration.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">In the Bible</span><br />
<span style="font-family: "times" , "times new roman" , serif;">הַלְלוּיָהּ is found in 24 verses in the Book of Psalms [9] (104–106, 111–117, 135, 145–150), but twice in Psalm 150:6. It starts and concludes a number of Psalms.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The Greek transliteration ἀλληλούϊα (allēlouia) appears in the Septuagint version of these Psalms, in Tobit 13:17 and 3 Maccabees 7:13, and four times in Revelation 19:1–6, the great song of praise to God for his triumph over the Whore of Babylon.[5][6] It is this usage that Charles Jennens extracted for the Hallelujah Chorus in Handel's Messiah. This transliteration is the basis of the alternative English transliteration of "Alleluia" that is also used by Christians.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Interpretation</span><br />
<span style="font-family: "times" , "times new roman" , serif;">In the Hebrew Bible hallelujah is actually a two-word phrase, not one word. The first part, hallelu, is the second-person imperative masculine plural form of the Hebrew verb hillel.[1] However, "hallelujah" means more than simply "praise Jah" or "praise Yah", as the word hallel in Hebrew means a joyous praise in song, to boast in God.[10][11]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The second part, Yah, is a shortened form of YHWH, the name for the Creator.[5] The name ceased to be pronounced in Second Temple Judaism, by the 3rd century BC due to religious beliefs.[12] The correct pronunciation is not known, however, it is sometimes rendered by Christians as "Yahweh" or "Jehovah". The Septuagint translates Yah as Kyrios (the LORD), because of the Jewish custom of replacing the sacred name with "Adonai", meaning "the Lord".</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">In Psalm 150:6 the Hebrew reads kol han'shamah t'hallel yah halelu-yah;[13] the first "hallel" and "yah" in this verse are two separate words, and the word "yah" is translated as "the LORD", or "YHWH". In Psalm 148:1 the Hebrew says "הללו יה halelu yah". It then says "halelu eth-YHWH" as if using "yah" and "YHWH" interchangeably. The word "Yah" appears by itself as a divine name in poetry about 49 times in the Hebrew Bible (including halelu yah), such as in Psalm 68:4–5 "who rides upon the skies by his name Yah" and Exodus 15:2 "Yah is my strength and song". It also often appears at the end of Israelite theophoric names such as Isaiah "yeshayah(u), Yahweh is salvation" and Jeremiah "yirmeyah(u), Yahweh is exalted".[5]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The word hallelujah occurring in the Psalms is therefore a request for a congregation to join in praise toward God. It can be translated as "Praise Yah" or "Praise Jah, you people".[2][7][14]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Most well-known English versions of the Hebrew Bible translate the Hebrew "Hallelujah" (as at Psalm 150:1) as two Hebrew words, generally rendered as "Let us praise" and "the LORD", but the second word is given as "Yah" in the Lexham English Bible and Young's Literal Translation, "Jah" in the New World Translation, "Jehovah" in the American Standard Version, and "Hashem" in the Artscroll Tanach (Orthodox Jewish). Instead of a translation, the transliteration "Hallelujah" is used by JPS Tanakh, International Standard Version, Darby Translation, God's Word Translation, Holman Christian Standard Bible, and The Message, with the spelling "Halleluyah" appearing in the Complete Jewish Bible. The Greek-influenced form "Alleluia" appears in Wycliffe's Bible, the Knox Version and the New Jerusalem Bible.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">In the great song of praise to God for his triumph over the Whore of Babylon[5] in chapter 19 of the New Testament book of Revelation, the Greek word ἀλληλούϊα (allēluia), a transliteration of the same Hebrew word, appears four times, as an expression of praise rather than an exhortation to praise.[6] In English translations this is mostly rendered as "Hallelujah",[15] but as "Alleluia" in several translations,[16] while a few have "Praise the Lord",[17] "Praise God",[18] "Praise our God",[19] or "Thanks to our God".[20]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The linguist Ghil'ad Zuckermann argues that the word Hallelujah is usually not replaced by a praise God! translation due to the belief in iconicity: the perception that there is something intrinsic about the relationship between the sound of the word and its meaning.[21]:62</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Usage by Jews</span><br />
<span style="font-family: "times" , "times new roman" , serif;">The word "hallelujah" is sung as part of the Hallel Psalms (interspersed between Psalms 113–150).[22] In Tractate Shabbat of the Talmud, Rabbi Yose is quoted as saying that the Pesukei dezimra Psalms should be recited daily.[23] Psalms 145-150, also known as the Hallel of pesukei dezimra, are included to fulfill this requirement in the liturgy for the traditional Jewish Shacharit (morning) service.[24] In addition, on the three Pilgrimage Festivals, the new moon and Hanukkah, Psalms 113-118 are recited.[25] The latter psalms are known simply as Hallel with no additional qualification.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Psalms 146:10, ending with Halleluja, is the third and final biblical quotation in the Kedushah. This expanded version of the third blessing in the Amidah is said during the Shacharit and Mincha (morning and afternoon) services when there is a minyan present.[26]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Usage by Christians</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Main article: Alleluia</span><br />
<span style="font-family: "times" , "times new roman" , serif;">MENU0:00</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Christian Mass, singing Hallelujah</span><br />
<span style="font-family: "times" , "times new roman" , serif;">For most Christians, "Hallelujah" is considered a joyful word of praise to God, rather than an injunction to praise him. "The Alleluia" refers to a traditional chant, combining the word with verses from the Psalms or other scripture. In the Latin Rite of the Catholic Church, and in many older Protestant denominations, the Alleluia, along with the Gloria in excelsis Deo, is not spoken or sung in liturgy during the season of Lent, instead being replaced by a Lenten acclamation, while in Eastern Churches, Alleluia is chanted throughout Lent at the beginning of the Matins service, replacing the Theos Kyrios, which is considered more joyful. At the Easter service and throughout the Pentecostarion, Christos anesti is used in the place where Hallelujah is chanted in the western rite expressing happiness.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">In contemporary worship among many Protestants, expressions of "Hallelujah" and "Praise the Lord" are acceptable spontaneous expressions of joy, thanksgiving and praise towards God, requiring no specific prompting or call or direction from those leading times of praise and singing.[27] wiki.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[5]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Bible Commentaries</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Bible Commentaries</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Calvin's Commentary on the Bible</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Psalms 111</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 1</span><br />
<span style="font-family: "times" , "times new roman" , serif;">1I will praise Jehovah The best and most efficient method of inculcating the performance of any duty is to be exemplary; and, accordingly, we find that the prophet, in the present instance, sets himself for an example, to lead others to engage in the celebration of God’s praises. His resolution to praise God consists of two parts; that he would celebrate God’s praises unfeignedly, with all his heart, and that he would do it publicly, in the assembly of the faithful. He very properly begins with heart-praise, because it is much better to praise in secret, and when no one is conscious of it, than to lift up our voice, and shout forth his praises with feigned lips. At the same time, the person who, in secret, pours out his heart in grateful emotions towards God, will also set forth his praises in swelling strains, otherwise God would be deprived of one half of the honor which is due to him. The prophet then determines to praise God with the whole heart, that is, with an upright and honest heart; not that he engages to come up to the full measure of his duty, but he declares that he would not be like the hypocrites, who, coldly and with a double heart, or rather guilefully and perfidiously, employ their lips only in the praises of God. This is a point worthy of notice, lest any should be discouraged, in consequence of not being able to cherish the hope of attaining to that perfection of heart which is so desirable; for however defective our praises may be, they may nevertheless be acceptable to God, provided only we strive unfeignedly to render unto him this act of devotion. We come now to the other part of his resolution, in which he says he would proclaim the praises of God before men; for although the Hebrew term סוד , sod, denotes a private assembly, (337) yet I think that, in this passage, he employs two words of synonymous import. At the same time, should any one be inclined to take a more refined view of the passage, he may do so if he please. He says, in the congregation of the just, because the principal object for which holy assemblies are convened, is to afford the worshippers of God an opportunity of presenting to him sacrifices of praise, agreeably to what is stated in Psalms 65:1,</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">“Praise waits for thee, O Jehovah! in Zion.”</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 2</span><br />
<span style="font-family: "times" , "times new roman" , serif;">2The works of Jehovah are great He now proceeds to inform us that there are abundant materials for praising God, supplied by his works, to which at present he makes only a general reference, and which he, subsequently, defines more explicitly in relation to the government of the Church. The magnitude of God’s works is a subject which, generally, eludes the observation of men, and, therefore, few of them are acquainted with it. This ignorance the prophet ascribes to the indifference and ingratitude of men, comparatively few of whom condescend to notice the great wisdom, goodness, justice, and power, which shine forth in these works. Expositors are divided in their sentiments about the second clause of the verse. Some translate it, sought out for all their delights; and, indeed, the Hebrew term חפף, chaphets, signifies good pleasure; but as this is too harsh an interpretation of the word, it is better to understand it as an adjective, expressing the idea of loving or desiring. As to the participle, sought out, which, according to the Hebrew verb, דרש, darash, properly denotes, to search with diligence, we yet find that the works of Jehovah are, in this place, called דרושים, derushim, that is, perceived or found out. Hence, in Isaiah 65:1, it is said, “I was found of them who sought, me not.” I must, however, not lose sight of the prophet’s design, namely, that in consequence of so few applying themselves to the study of the works of God, he teaches us that that is the reason why so many are blind amidst a flood of light; for, when he says that the excellency of the works of God is known to all who desire it, he means that none are ignorant of it, except such as are wilfully blind, or rather, malignantly and contemptuously quench the light which is offered to them. We must, however, attend to the means which we possess for arriving at the knowledge of these words because we know, that as long as the faithful are on earth, their understandings are dull and weak, so that they cannot penetrate the mysteries, or comprehend the height of the works of God. But, incomprehensible as is the immensity of the wisdom, equity, justice, power, and mercy of God, in his works, the faithful nevertheless acquire as much knowledge of these as qualifies them for manifesting the glory of God; only it becomes us to begin the study of his works with reverence, that we may take delight in them, contemptible though they be in the estimation of the reprobate, who treat them with impious scorn. The LXX. having rendered it, sought out in all his wills, Augustine has therefore taken occasion, with philosophic finesse, to ask, How can there be, or, at least, appear to be, a plurality of wills in God? And it is indeed a pleasing consideration, that though God manifest his will in his law, nevertheless there is another secret purpose by which he is guided in the wonderful management of human affairs. This doctrine, however, is, foreign to the exposition of this passage.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 3</span><br />
<span style="font-family: "times" , "times new roman" , serif;">3His work is beautiful Others render it splendor. The meaning of the clause is this, That every act of God is replete with glorious majesty. In the following part of the verse he specifies more clearly in what this beauty and magnificence consist, by stating that the justice of God is everywhere conspicuous. It is not the design of God to furnish us with such a display of his power and sovereignty in his works, as might only fill our minds with terror, but he also gives us a display of his justice in a manner so inviting as to captivate our hearts. This commendation of the works and ways of God is introduced in opposition to the clamor and calumny of the ungodly, by which they impiously endeavor, to the utmost extent of their power, to disfigure and deface the glory of the works of God. In the next verse, he more especially extols the wonderful works in which God has principally set forth his power. To cause his marvellous works to be remembered, is equivalent to the doing of works worthy of being remembered, or the renown of which shall continue for ever. (338) And having above called upon us to contemplate his justice, now, in like manner, and almost in like terms, he celebrates the grace and mercy of God, principally in relation to his works, because that justice which he displays in the preservation and protection of his people, issues from the source of his unmerited favor which he bears towards them.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 5</span><br />
<span style="font-family: "times" , "times new roman" , serif;">5He hath given a portion to them that fear him The Church being a mirror of the grace and justice of God, what the prophet said respecting them is here expressly applied to her; not that he designs to treat of the justice of God, in general, but only of that which he peculiarly displays towards his own people. Hence he adds, that God’s care of his people is such as to lead him to make ample provision for the supply of all their wants. The word טרף, tereph, which we have translated portion, is frequently taken for a prey: (339) others render it meat; but I rather choose to render it portion, in which sense it is taken in Proverbs 30:8, and Proverbs 31:15; as if he should say, that God had given his people all that was needful, and that, considered as a portion, it was large and liberal; for we know that the people of Israel were enriched, not in consequence of their own industry, but by the blessing of God, who, like the father of a family, bestows upon his household every thing necessary for their subsistence. In the following clause of the verse, he assigns as the reason for his care and kindness, his desire of effectually demonstrating that his covenant was not null and void. And here it must be carefully observed, that if, in former times, and from a respect to his gracious covenant, he manifested so great kindness towards the people of Israel, in like manner, the goodness which we receive from him is the result of our adoption into his family; and because God is never weary in showing kindness to his people, he says that the remembrance of his covenant shall never be effaced. Moreover, as he daily and constantly loads us with his benefits, so our faith must, in some measure, correspond with it: it must not fail, but must rise above life and death.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The next verse is subjoined, by way of exposition, for the purpose of showing that God, in bestowing upon his people the heritage of the heathen, had manifested to them the power of his works. He does indeed employ the term show, but he means a true showing; because the possession of the Holy Land was not acquired by mere human power, but it was given to them by Divine power, and through the working of many miracles; and thus God, as it were, openly testified to the descendants of Abraham with what incomparable power he is invested. It is on this account that he sets up the people of Israel as a match for so many other nations, who would assuredly never have vanquished so many enemies, unless they had been sustained from on high.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 7</span><br />
<span style="font-family: "times" , "times new roman" , serif;">7The works of his hands In the first clause of the verse he exclaims that God is known to be faithful and upright in his works, and then he goes on to extol the same truth and rectitude as pervading the doctrine of the law; the amount of which is, that a beautiful harmony characterises all the sayings and doings of God, because every where he shows himself to be just and faithful. We have a memorable proof of this fact in the redemption of his ancient people. Yet I doubt not, that, under the term, works, the prophet comprehends the constant government of the Church; because God daily and unceasingly shows that he is just and true, and unweariedly pursues the same course. Among men it is reckoned to be of more importance for one to be found just in practice than in profession; yet, as the doctrine of the law was the very life and safety of the people, the prophet very properly, and in several expressions, dwells upon the sentiment contained in the second clause of the verse; saying, all his statutes are true, they are established for ever, and are drawn up in perfect accordance with the strict law of truth and equity And assuredly, but for God’s having kept the people united to him by the sacred chain of the law, the fruit of their redemption would have been very small, and even that benefit would have soon been lost by them. We ought to observe, then, that this subject is brought prominently forward in this place; because, in attesting the eternal love of God, it became the means of imparting life.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 9</span><br />
<span style="font-family: "times" , "times new roman" , serif;">9He sent redemption to his people What he had already stated is here repeated in different words. And as the deliverance of his people was the commencement of their salvation, it is first introduced; next is subjoined its confirmation in the law, by reason of which it comes to pass that God’s adoption could never fail. For though, long prior to this, God had established his covenant with Abraham, which also was the occasion of the redemption of the people; yet what is here mentioned refers exclusively to the law, by which the covenant was ratified, never to be disannulled. The amount is, that, in the deliverance of the people, God did not act the part of a beneficial father, merely for a day, but that, in the promulgation of the law, he also establishedhis grace, that the hope of eternal life might continue for ever in the Church. Moreover, you must attend carefully to what I have elsewhere cautioned you against, and to which I shall advert more at length on Psalms 119:0, where the law is spoken of, That the commandments must not be taken always abstractly, for the Holy Spirit, in an especial manner, refers to the promises which are in Christ, by which God, in gathering his chosen people to himself, hath begotten them again to eternal life.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 10</span><br />
<span style="font-family: "times" , "times new roman" , serif;">10.The fear of Jehovah Having treated of the kindness of God, and paid a well-merited tribute to the law, the prophet goes on to exhort the faithful to reverence God, and be zealous in the keeping of the law. In calling the fear of God, The beginning or source of wisdom, he charges with folly those who do not render implicit obedience unto God. As if he should say, They who fear not God, and do not regulate their lives according to his law, are brute beasts: and are ignorant of the first elements of true wisdom. To this we must carefully attend; for although mankind generally wish to be accounted wise almost all the world lightly esteem God, and take pleasure in their own wicked craftiness. And as the very worst of men are reputed to be superior to all others in point of wisdom; and, puffed up with this confidence, harden themselves against God, the prophet declares all the wisdom of the world, without the fear of God, to be vanity or an empty shadow. And, indeed, all who are ignorant of the purpose for which they live are fools and madmen. But to serve God is the purpose for which we have been born, and for which we are preserved in life. There is, therefore, no worse blindness, no insensibility so grovelling, as when we contemn God, and place our affections elsewhere. For whatever ingenuity the wicked may possess, they are destitute of the main thing, genuine piety. To the same effect are the words which immediately follow,a good understanding have all they who keep God’s commandments. There is great emphasis upon the qualifying adjunct טוב, tob; because the prophet, in inveighing against the foolish opinion to which we have already adverted, tacitly condemns those who delight in their own wicked craftiness. His meaning is, I admit, that they are usually deemed wise who look well to their own interests, who can pursue a temporising policy, who have the acuteness and artifice of preserving the favorable opinion of the world, and who even practice deception upon others. But even were I to grant that this character belongs to them, yet is their wisdom unprofitable and perverse, because true wisdom manifests itself in the observance of the law. Next he substitutes the keeping of God’s commandments for the fear of God. For though all men, without exception, boast that they fear God, yet nothing is more common than for them to live in the neglect of his law. Hence the prophet very properly inculcates upon us the voluntary assumption of his yoke, and submission to the regulations of his word, as the most satisfactory evidence of our living in the fear of God. The term beginning (340) has misled some, leading them to imagine that the fear of God was denominated the entrance of wisdom, as it were the alphabet, because it prepares men for true piety. Such an opinion is scarcely deserving of notice, seeing that, in Job 28:28, it is called “wisdom.” In this passage fear is not to be understood as referring to the first or elementary principles of piety, as in 1 John 4:18, but is comprehensive of all true godliness, or the worship of God. The conclusion of the psalm requires no explanation; it being the object of the prophet simply to inculcate upon the faithful, that nothing is more profitable for them, than to spend their lives in the celebration of the praises of God.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-111.html. 1840-57</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[6]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">An Overview of the Psalms from The Bible Project</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The Bible Project 2015.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">New International Version (NIV)</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">© Richard Neil Donovan's Commentary on Psalm 111.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible" (Public Domain)</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">© The Bible Project. 2015.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Labels: Hugh C. Wood, <span style="background-color: white; color: #202122;">הַלְלוּ יָהּ, </span><span style="color: #202122;">Hallelujah!, </span>Hugh Wood, Peachtree Church, Presbyterian Church, Psalms of Worship John Calvin, , Psalm 111, Agape Class, Martha Wilson Class,</span><br />
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<br />Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-54448927521153887452020-07-19T00:07:00.000-07:002020-07-19T06:53:01.229-07:00An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 103 "Bless the Lord, O my soul"<span style="font-family: "times" , "times new roman" , serif; font-size: large;">SUNDAY, JULY 19, 2020</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This Sunday: Psalm 103. "Bless the Lord, O my soul".</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh C. Wood, Esq., Atlanta, Georgia</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Last week we looked at that grand mainstay of Worship -- Psalm 33.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This week we look at Psalm 103, the Mount Everest of the Psalms of Thanksgiving.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 103</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">King James Version [1]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Bless the Lord, O my soul: and all that is within me, bless his holy name.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2 Bless the Lord, O my soul, and forget not all his benefits:</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">3 Who forgiveth all thine iniquities; who healeth all thy diseases;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">6 The Lord executeth righteousness and judgment for all that are oppressed.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">7 He made known his ways unto Moses, his acts unto the children of Israel.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">9 He will not always chide: neither will he keep his anger for ever.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">12 As far as the east is from the west, so far hath he removed our transgressions from us.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">13 Like as a father pitieth his children, so the Lord pitieth them that fear him.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">14 For he knoweth our frame; he remembereth that we are dust.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">15 As for man, his days are as grass: as a flower of the field, so he flourisheth.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">18 To such as keep his covenant, and to those that remember his commandments to do them.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">19 The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">20 Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">21 Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">22 Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b>We have a great treat today. </b></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b>Today's sermon on Psalm 103 is by Dr. W. Frank Harrington</b>, Senior Minister of Peachtree Presbyterian Church. [2] Dr. Harrington preaches on his diagnosis of cancer in 1981 and then his announcement to the congregation on November 23, 1986 that he has beaten cancer and was cured of that cancer. No doubt, some of you, were in the pews of Peachtree on that very day. </span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Dr. W. Frank Harrington</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Dr. Harrington on Psalm 103.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Click on the link below to listen to the Dr. Harrington Sermon.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><a href="http://7f094d01bb9fba132184-dc497b519f7359b4bdf2faac32a1db57.r95.cf5.rackcdn.com/WFHAUDIO.861123.One%20Mans%20Anatomy%20Of%20An%20Illness%20!.mp3" target="_blank">http://7f094d01bb9fba132184-dc497b519f7359b4bdf2faac32a1db57.r95.cf5.rackcdn.com/WFHAUDIO.861123.One%20Mans%20Anatomy%20Of%20An%20Illness%20!.mp3</a></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">[A personal note] [3]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">The links to All Dr. Frank Harrington Sermons are at [4]</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & & </span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 103 in Luttrell Psalter c. 1325–1335</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Other name<span style="white-space: pre;"> </span></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 102 (Vulgate)</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">"Benedic anima mea Domino"</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Original Language: Hebrew (original)</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Author: (Probably) King David</span><br />
<span style="font-family: times, "times new roman", serif; font-size: large;">Alternate Author: Daniel</span><span style="font-family: "times" , "times new roman" , serif; font-size: large;"></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkfQejBqw797XsE-0T2Uxlv10DCmwwrQTPH4nY16uKTBipThUFht8B6yjuGnWKvcgCaVO-i4USD1lnD76xZ8cfZhXjAke6OvBBaFEtItSMilQkz3MyqVujxh9T01TtjoTb6JAk7znArAA/s1600/Psalm+103+Latin+Manuscript.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><img border="0" data-original-height="314" data-original-width="220" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkfQejBqw797XsE-0T2Uxlv10DCmwwrQTPH4nY16uKTBipThUFht8B6yjuGnWKvcgCaVO-i4USD1lnD76xZ8cfZhXjAke6OvBBaFEtItSMilQkz3MyqVujxh9T01TtjoTb6JAk7znArAA/s640/Psalm+103+Latin+Manuscript.jpg" width="448" /></span></a></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & & </span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Unlocking the Power of Psalm 103, Rev. Cheryl Hauer</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">10,102 views. Published: Oct 4, 2017</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">The Psalm as the Mount Everest of the Psalms.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 103 - Bless the Lord, O My Soul</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">And, if you feel so inclined to watch an entire sermon on Psalm 103, here is Psalm 103 </span><span style="font-family: times, "times new roman", serif; font-size: large;">taught by Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Calvin's full Commentary on Psalm 103 is at [5].</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">And, an overview of how Psalms is assembled in the Bible Project is at [6].</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">QUESTIONS FOR YOU:</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">1. How has this Psalm (Psalm 103) strengthened my foundation as Christian in giving thanks (thanksgiving)?</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2. How does this Psalm (Psalm 103) provide guidance for giving thanks (thanksgiving) to God in my life?</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Next week we will look to Psalm 111.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Till then,</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Much Love to you,</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh Wood</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Atlanta, Georgia</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">& & &</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[1]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">I normally cite to the NIV. But so much poetry and literature is tied to Psalm 103 in the 1611 KJV that I choose to post it first above. </span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Listed below is Psalm 103 in the NIV.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">New International Version</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Psalm 103</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Of David.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">1 Praise the Lord, my soul;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> all my inmost being, praise his holy name.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">2 Praise the Lord, my soul,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and forget not all his benefits—</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">3 who forgives all your sins</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and heals all your diseases,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">4 who redeems your life from the pit</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and crowns you with love and compassion,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">5 who satisfies your desires with good things</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> so that your youth is renewed like the eagle’s.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">6 The Lord works righteousness</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and justice for all the oppressed.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">7 He made known his ways to Moses,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> his deeds to the people of Israel:</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">8 The Lord is compassionate and gracious,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> slow to anger, abounding in love.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">9 He will not always accuse,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> nor will he harbor his anger forever;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">10 he does not treat us as our sins deserve</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> or repay us according to our iniquities.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">11 For as high as the heavens are above the earth,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> so great is his love for those who fear him;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">12 as far as the east is from the west,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> so far has he removed our transgressions from us.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">13 As a father has compassion on his children,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> so the Lord has compassion on those who fear him;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">14 for he knows how we are formed,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> he remembers that we are dust.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">15 The life of mortals is like grass,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> they flourish like a flower of the field;</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">16 the wind blows over it and it is gone,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and its place remembers it no more.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">17 But from everlasting to everlasting</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> the Lord’s love is with those who fear him,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and his righteousness with their children’s children—</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">18 with those who keep his covenant</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and remember to obey his precepts.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">19 The Lord has established his throne in heaven,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> and his kingdom rules over all.</span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;">20 Praise the Lord, you his angels,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> you mighty ones who do his bidding,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> who obey his word.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">21 Praise the Lord, all his heavenly hosts,</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> you his servants who do his will.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">22 Praise the Lord, all his works</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"> everywhere in his dominion.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;"></span><br />
<span style="font-family: "times" , "times new roman" , serif;">Praise the Lord, my soul.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[2]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Some would say that I should write "former" Senior Minister of Peachtree Presbyterian Church. However, all I can tell you is -- I don't think that this giant of the Presbyterian Faith ever left us. Every time I go into the Harrington Library, I tell you -- I feel that he is there. So, yes, he is the former Sr. Minister (1969 - 1999). Or not. :) :) :) </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi42ISssa1vIoQp3NcS_-moQlVEeID-62zp19WayFgPpHs0zpA-3WN_f2eVgIFDckQ6nSRpfo1USpOuk0Aj2j4MkEk_4QY5byYnYB3fVdvUoVIAHEI1O3JbunYIKUsFNytkOFW9UKOXMwo/s1600/2016-05-15+11.47.08++Harringon+Library.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "times" , "times new roman" , serif;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi42ISssa1vIoQp3NcS_-moQlVEeID-62zp19WayFgPpHs0zpA-3WN_f2eVgIFDckQ6nSRpfo1USpOuk0Aj2j4MkEk_4QY5byYnYB3fVdvUoVIAHEI1O3JbunYIKUsFNytkOFW9UKOXMwo/s640/2016-05-15+11.47.08++Harringon+Library.jpg" width="640" /></span></a></div>
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The Dr. W. Frank Harrington Library at Peachtree Church, 3434 Roswell Road, Atlanta, GA</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">[3]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">At audio 7:50 minutes into this sermon on Psalm 103, Dr. Harrington makes reference to "Dr. David Steel of the Scottish Presbyterian Church". When I met and was to marry Anne Motz (Wood) out of the then the "Roaring 20s", Harrington arraigned for us to be married at the 3rd oldest Church in Scotland - Saint Cuthburt's (directly below Edinburgh Castle). (St. Giles is not the oldest) (Saint Anne's Geneva, Suisse is the birthplace). We flew our parents, our brothers and sisters, my best man, a (ΦΔΘ) and his wife all to Scotland. We had our marriage license issued by the Council of Midlothan of Edinburgh, Scotland, UK. It was put out in public notice (the Banns) for 14 days in the Edinburgh public square. The Very Right Reverend Doctor David Steel married us. All of this great backdrop for this wedding was set up by that giant of the Presbyterian faith - Dr. W. Frank Harrington. </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfCS94f58GccUwjvosYrHGU_9rk2P9S4j1ji2OwbeCrVsANJKpiFLx9VLVFpoAgUISI-wfJ04BwLFTSFXRSiR_aRUsaXXMpSU3KS-HHHXPa40XoaIM7BUfz_ynYWq1VXfIo8t4elr1QTI/s1600/Edinburgh+Scotland.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "times" , "times new roman" , serif;"><img border="0" data-original-height="654" data-original-width="871" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfCS94f58GccUwjvosYrHGU_9rk2P9S4j1ji2OwbeCrVsANJKpiFLx9VLVFpoAgUISI-wfJ04BwLFTSFXRSiR_aRUsaXXMpSU3KS-HHHXPa40XoaIM7BUfz_ynYWq1VXfIo8t4elr1QTI/s400/Edinburgh+Scotland.JPG" width="400" /></span></a></div>
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<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">[4]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Bible Commentaries</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Calvin's Commentary on the Bible</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Psalms 103</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Chapter Specific</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 1</span><br />
<span style="font-family: "times" , "times new roman" , serif;">1.Bless Jehovah, O my soul! The prophet, by stirring up himself to gratitude, gives by his own example a lesson to every man of the duty incumbent upon him. And doubtless our slothfulness in this matter has need of continual incitement. If even the prophet, who was inflamed with a more intense and fervent zeal than other men, was not free from this malady, of which his earnestness in stimulating himself is a plain confession, how much more necessary is it for us, who have abundant experience of our own torpor, to apply the same means for our quickening? The Holy Spirit, by his mouth, indirectly upbraids us on account of our not being more diligent in praising God, and at the same time points out the remedy, that every man may descend into himself and correct his own sluggishness. Not content with calling upon his soul (by which he unquestionably means the seat of the understanding and affections) to bless God, the prophet expressly adds his inward parts, addressing as it were his own mind and heart, and all the faculties of both. When he thus speaks to himself, it is as if, removed from the presence of men, he examined himself before God. The repetition renders his language still more emphatic, as if he thereby intended to reprove his own slothfulness.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 2</span><br />
<span style="font-family: "times" , "times new roman" , serif;">2.And forget not any of his benefits Here, he instructs us that God is not deficient on his part in furnishing us with abundant matter for praising him. It is our own ingratitude which hinders us from engaging in this exercise. In the first place, he teaches us that the reason why God deals with such liberality towards us is, that we may be led to celebrate his praise; but at the same time he condemns our inconstancy, which hurries us away to any other object rather than to God. How is it that we are so listless and drowsy in the performance of this the chief exercise of true religion, if it is not because our shameful and wicked forgetfulness buries in our hearts the innumerable benefits of God, which are openly manifest to heaven and earth? Did we only retain the remembrance of them, the prophet assures us that we would be sufficiently inclined to perform our duty, since the sole prohibition which he lays upon us is, not to forget them.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 3</span><br />
<span style="font-family: "times" , "times new roman" , serif;">3.Who forgiveth all thy iniquities He now enumerates the different kinds of the divine benefits, in considering which he has told us that we are too forgetful and slothful. It is not without cause that he begins with God’s pardoning mercy, for reconciliation with him is the fountain from which all other blessings flow. God’s goodness extends even to the ungodly; but they are, notwithstanding, so far from having the enjoyment of it, that they do not even taste it. The first then of all the blessings of which we have the true and substantial enjoyment, is that which consists in God’s freely pardoning and blotting out our sins, and receiving us into his favor. Yea, rather the forgiveness of sins, since it is accompanied with our restoration to the favor of God, also sanctifies whatever good things he bestows upon us, that they may contribute to our welfare. The second clause is; either a repetition of the same sentiment, or else it opens up a wider view of it; for the consequence of free forgiveness is, that God governs us by his Spirit, mortifies the lusts of our flesh, cleanses us from our corruptions, and restores us to the healthy condition of a godly and an upright life. These who understand the words, who healeth all thy diseases, as referring to the diseases of the body, and as implying that God, when he has forgiven our sins, also delivers us from bodily maladies, seem to put upon them a meaning too restricted. I have no doubt that the medicine spoken of has a respect to the blotting out of guilt; and, secondly, to the curing us of the corruptions inherent in our nature, which is effected by the Spirit of regeneration; and if any one will add as a third particular included, that God being once pacified towards us, also remits the punishment which we deserve, I will not object. Let us learn from this passage that, until the heavenly Physician succor us, we nourish within us, not only many diseases, but even many deaths.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 4</span><br />
<span style="font-family: "times" , "times new roman" , serif;">4Who redeemeth thy life from the grave The Psalmist expresses more plainly what our condition is previous to God’s curing our maladies — that we are dead and adjudged to the grave. The consideration that the mercy of God delivers us from death and destruction ought, therefore, to lead us to prize it the more highly. If the resurrection of the soul from the grave is the first step of spiritual life, what room for self-gloriation is left to man? The prophet next teaches us that the incomparable grace of God shines forth in the very commencement of our salvation, as well as in its whole progress; and the more to enhance the commendation of this grace, he adds the word compassions in the plural number. He asserts that we are surrounded with them; as if he had said, Before, behind, on all sides, above and beneath, the grace of God presents itself to us in immeasurable abundance; so that there is no place devoid of it. The same truth he afterwards amplifies in these words, thy mouth is satisfied, by which metaphor he alludes to the free indulgence of the palate, to which we surrender ourselves when we have a well-furnished table; for those who have scanty fare dare scarcely eat till they are half satisfied. (165) Not that he approves of gluttony in greedily devouring God’s benefits, as men give loose reins to intemperance whenever they have great abundance; but he borrowed this phraseology from the common custom of men, to teach us that whatever good things our hearts can wish flow to us from God’s bounty, even to perfect satisfaction. Those who take the Hebrew word עדי, adi, for ornament, (166) mar the passage by a mere conceit of their own; and I am surprised how so groundless an imagination should have come into their minds, unless it may be accounted for from the circumstance that it is usual for men of a prying or inquisitive turn of mind, when they would show their ingenuity, to bring forward mere puerilities. The Psalmist next adds, that God was constantly infusing into him new vigor, so that his strength continued unimpaired, even as the Prophet Isaiah, (Isaiah 65:20) in discoursing on the restoration of the Church, says that a man of a hundred years old shall be like a child. By this mode of expression, he intimates that God, along with a very abundant supply of all good things, communicates to him also inward rigor, that he may enjoy them; and thus his strength was as it were continually renewed. From the comparison of the eagle, the Jews have taken occasion to invent, for the purpose of explanation, a fabulous story. Although they know not even the first elements of any science, yet so presumptuous are they, that whatever may be the matter treated of, they never hesitate to attempt to explain it, and whenever they meet with any thing which they do not understand, there is no figment so foolish that they do not bring forward, as if it were an oracle of God. Thus, for expounding the present passage, they give out that eagles, every tenth year, ascend to the elemental fire, that their feathers may be burnt, (167) and that then they plunge themselves into the sea, and immediately new feathers grow upon them. But we may easily gather the simple meaning of the Prophet from the nature of the eagle, as described by philosophers, and which is well-known from observation. That bird continues fresh and vigorous, even to extreme old age, unenfeebled by years, and exempt from disease, until it finally dies of hunger. That it is long-lived is certain; but at last, its beak or bill grows so great that it cannot any longer take food, and, consequently, is forced to suck blood, or to nourish itself by drinking. Hence the ancient proverb in reference to old men who are addicted to drinking, The eagle’s old age; for necessity then constrains eagles to drink much. But as drink alone is insufficient to maintain life, they die rather through hunger, than fail by the natural decay of strength. (168) Now we perceive, without the help of any invented story, the genuine meaning of the Prophet to be, that as eagles always retain their rigor, and even in their old age are still youthful, so the godly are sustained by a secret influence derived from God, by which they continue in the possession of unimpaired strength. They are not always, it is true, full of bodily vigor while in this world, but rather painfully drag on their lives in continual weakness; still what is here said applies to them in a certain sense. This unquestionably is common to all in general, that they have been brought out of the grave, and have experienced God to be bountiful to them in innumerable ways. Were each of them duly to reflect how much he is indebted to God, he would say with good reason that his mouth is filled with good things; just as David, in Psalms 40:5, and Psalms 139:18, confesses that he was unable to reckon up the Divine benefits, because “they are more in number than the sands of the sea.” Did not our own perverseness blind our understandings, we would see that, even in famine, we are furnished with food in such a manner, as that God shows us the manifold riches of his goodness. With regard to the renovation of our strength, the meaning is, that since, when our outward man decays, we are renewed to a better life, we have no reason to be troubled at the giving way of our strength, especially when he sustains us by his Spirit under the weakness and languishing of our mortal frames.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">“They that wait upon the Lord shall renew their strength;</span><br />
<span style="font-family: "times" , "times new roman" , serif;">they shall mount up with wings as eagles.”</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Isaiah 40:31</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The eagle seems to have borrowed its Hebrew name נשר, nesher, from the shedding of its plumage. Its root is the Chaldee verb נשר, nashar, decidit, defluxit ,he fell, he shed “The name agrees with שור, to look at, ” says Bythner, “because the eagle can look at the sun with a straight and steady gaze; also with ישר, to be straight, because it flies in a straight course.”</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 6</span><br />
<span style="font-family: "times" , "times new roman" , serif;">6.Jehovah executeth righteousness David having recounted the Divine benefits bestowed upon himself, now passes from this personal consideration to take a wider view of the subject. There is, however, no doubt that when he declares God to be the succorer of the oppressed, he includes himself among the number, for he had enjoyed the Divine help under many persecutions; and, from his own experience, he describes the character in which God is accustomed to manifest himself towards all who are unrighteously afflicted. As the faithful, while in this world, are always living among wolves, by using the plural number, he celebrates a variety of deliverances, to teach us that it is God’s ordinary work to succor his servants whenever he sees them injuriously treated. Hence we are taught to exercise patience when we find that God takes it upon him to avenge our wrongs, and that he covers us with the shield of his justice, or defends us with the sword of his judgment, as often as we are assaulted wrongfully.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 7</span><br />
<span style="font-family: "times" , "times new roman" , serif;">7He hath made known his ways to Moses David now speaks in the name of the chosen people; and this he does very suitably, being led to it by the consideration of the benefits which God had bestowed upon himself. Convinced that it was only as a member of the Church that he had been enriched with so many blessings, he immediately carries back his contemplations to the common covenant made with the people of Israel. He, however, continues the same train of thought as in the preceding verse; for these ways, which he says had been shown to Moses, were nothing else than the deliverance wrought for the people until they entered the promised land. He selected this as an instance of God’s righteousness and judgment, surpassing all others, to prove that God always shows himself righteous in succoring those who are oppressed. But since this instance depended upon the Divine promise, he doubtless has an eye principally to it; his language implying that God’s righteousness was clearly demonstrated and seen in the history of the chosen people, whom he had adopted, and with whom he had entered into covenant. God is said to have made known his ways first to Moses, who was his servant and messenger, and afterwards to all the people. Moses is here represented as invested with the office to which he was Divinely appointed; for it was God’s will to be made known to the people by the hand and working of that distinguished man. The ways, then, and the doings of God, are his rising up with wonderful power to deliver the people, his leading them through the Red Sea, and his manifesting his presence with them by many signs and miracles. But as all this flowed from the free covenant, David exhorts himself and others to give thanks to God for having chosen them to be his peculiar people, and for enlightening their minds by the truths of his law. Man, without the knowledge of God, being the most miserable object that can be imagined, the discovery which God has been pleased to make to us in his Word, of his fatherly love, is an incomparable treasure of perfect happiness.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 8</span><br />
<span style="font-family: "times" , "times new roman" , serif;">8.Jehovah is merciful and gracious David seems to allude to the exclamation of Moses, recorded in Exodus 34:6, where the nature of God, revealed in a remarkable way, is more clearly described than in other places. When Moses was admitted to take a nearer view of the Divine glory than was usually obtained, he exclaimed upon beholding it, “O God! merciful and gracious, forgiving iniquity, slow to wrath, and abundant in goodness.” As, therefore, he has summarily comprehended in that passage all that is important for us to know concerning the Divine character, David happily applies these terms, by which God is there described, to his present purpose. His design is to ascribe entirely to the goodness of God the fact that the Israelites, who by their own wickedness forfeited from time to time their relation to him, as his adopted people, nevertheless continued in that relation. Farther, we must understand in general, that the true knowledge of God corresponds to what faith discovers in the written Word; for it is not his will that we should search into his secret essence, except in so far as he makes himself known to us, a point worthy of our special notice. We see that whenever God is mentioned, the minds of men are perversely carried away to cold speculations, and fix their attention on things which can profit them nothing; while, in the meantime, they neglect those manifestations of his perfections which meet our eyes, and which afford a vivid reflection of his character. To whatever subjects men apply their minds, there is none from which they will derive greater advantage than from continual meditation on his wisdom, goodness, righteousness, and mercy; and especially the knowledge of his goodness is fitted both to build up our faith, and to illustrate his praises. Accordingly, Paul, in Ephesians 3:18, declares that our height, length, breadth, and depth, consists in knowing the unspeakable riches of grace, which have been manifested to us in Christ. This also is the reason why David, copying from Moses, magnifies by a variety of terms the mercy of God. In the first place, as we have no worse fault than that devilish arrogance which robs God of his due praise, and which yet is so deeply rooted in us, that it cannot be easily eradicated; God rises up, and that he may bring to nought the heaven-daring presumption of the flesh, asserts in lofty terms his own mercy, by which alone we stand. Again, when we ought to rely upon the grace of God, our minds tremble or waver, and there is nothing in which we find greater difficulty than to acknowledge that He is merciful to us. David, to meet and overcome this doubting state of mind, after the example of Moses, employs these synonymous terms: first, that God is merciful; secondly, that he is gracious; thirdly, that he patiently and compassionately bears with the sins of men; and, lastly, that he is abundant in mercy and goodness.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 9</span><br />
<span style="font-family: "times" , "times new roman" , serif;">9He will not always chide David, from the attributes ascribed to God in the preceding verse, draws the conclusion, that when God has been offended, he will not be irreconcilable, since, from his nature, he is always inclined to forgive. It was necessary to add this statement; for our sins would be continually shutting the gate against his goodness were there not some way of appeasing his anger. David tacitly intimates that God institutes an action against sinners to lay them low under a true sense of their guilt; and that yet he recedes from it whenever he sees them subdued and humbled. God speaks in a different manner in Genesis 6:3, where he says, “My Spirit shall no longer strive with man,” because the wickedness of men being fully proved, it was then time to condemn them. But here David maintains that God will not always chide, because so easy is he to be reconciled, and so ready to pardon, that he does not rigidly exact from us what strict justice might demand. To the same purpose is the language in the second clause: nor will he keep anger for ever The expression, to keep anger for ever, corresponds with the French phrase, Je lui garde, Il me l’a garde, (171) which we use when the man, who cannot forgive the injuries he has received, cherishes secret revenge in his heart, and waits for an opportunity of retaliation. Now David denies that God, after the manner of men, keeps anger on account of the injuries done to him, since he condescends to be reconciled. It is, however, to be understood that this statement does not represent the state of the Divine mind towards all mankind without distinction: it sets forth a special privilege of the Church; for God is expressly called by Moses, (Deuteronomy 5:9) “a terrible avenger, visiting the iniquities of the fathers upon the children.” But David, passing by unbelievers, upon whom rests the everlasting and unappeasable wrath of God, teaches us how tenderly he pardons his own children, even as God himself speaks in Isaiah, (Isaiah 54:7,) “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from them for a moment; but with everlasting kindness will I have mercy on thee.”</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 10</span><br />
<span style="font-family: "times" , "times new roman" , serif;">10.He hath not dealt with us after our sins The Psalmist here proves from experience, or from the effect, what he has stated concerning the Divine character; for it was entirely owing to the wonderful forbearance of God that the Israelites had hitherto continued to exist. Let each of us, as if he had said, examine his own life; let us inquire in how many ways we have provoked the wrath of God? or, rather, do we not continually provoke it? and yet he not only forbears to punish us, but bountifully maintains those whom he might justly destroy.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 11</span><br />
<span style="font-family: "times" , "times new roman" , serif;">11.For in proportion to the height of the heavens above the earth The Psalmist here confirms by a comparison the truth that God does not punish the faithful as they have deserved, but, by his mercy, strives against their sins. The form of expression is equivalent to saying that God’s mercy towards us is infinite. With respect to the word גבר, gabar, it is of little consequence whether it is taken in a neuter signification, or in a transitive, as is noted on the margin; for in either way the immeasurableness of God’s mercy is compared to the vast extent of the world. As the mercy of God could not reach us, unless the obstacle of our guilt were taken away, it is immediately added, (verse 12th,) that God removes our sins as far from us as the east is distant from the west The amount is, that God’s mercy is poured out upon the faithful far and wide, according to the magnitude of the world; and that, in order to take away every impediment to its course, their sins are completely blotted out. The Psalmist confirms what I have just now stated, namely, that he does not treat in general of what God is towards the whole world, but of the character in which he manifests himself towards the faithful. Whence also it is evident that he does not here speak of that mercy by which God reconciles us to himself at the first, but of that with which he continually follows those whom he has embraced with his fatherly love. There is one kind of mercy by which he restores us from death to life, while as yet we are strangers to him, and another by which he sustains this restored life; for that blessing would forthwith be lost did he not confirm it in us by daily pardoning our sins. Whence also we gather how egregiously the Papists trifle in imagining that the free remission of sins is bestowed only once, and that afterwards righteousness is acquired or retained by the merit of good works, and that whatever guilt we contract is removed by satisfactions. Here David does not limit to a moment of time the mercy by which God reconciles us to himself in not imputing to us our sins, but extends it even to the close of life. Not less powerful is the argument which this passage furnishes us in refutation of those fanatics who bewitch both themselves and others with a vain opinion of their having attained to perfect righteousness, so that they no longer stand in need of pardon.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 13</span><br />
<span style="font-family: "times" , "times new roman" , serif;">13.As a father is compassionate towards his children, The Psalmist not only explains by a comparison what he has already stated, but he at the same time assigns the cause why God so graciously forgives us, which is, because he is a father It is then in consequence of God’s having freely and sovereignly adopted us as his children that he continually pardons our sins, and accordingly we are to draw from that fountain the hope of forgiveness. And as no man has been adopted on the ground of his own merit, it follows that sins are freely pardoned. God is compared to earthly fathers, not because he is in every respect like them, but because there is no earthly image by which his unparalleled love towards us can be better expressed. That God’s fatherly goodness may not be perverted as an encouragement to sin, David again repeats that God is thus favorable only to those who are his sincere worshippers. It is indeed a proof of no ordinary forbearance for God to “make his sun to rise on the evil and on the good,” (Matthew 5:45;) but the subject here treated is the free imputation of the righteousness by which we are accounted the children of God. Now this righteousness is offered only to those who entirely devote themselves to so bountiful a Father, and reverently submit to his word. But as our attainments in godliness in this world, whatever they may be, come far short of perfection, there remains only one pillar on which our salvation can securely rest, and that is the goodness of God.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 14</span><br />
<span style="font-family: "times" , "times new roman" , serif;">14.For he knoweth David here annihilates all the worth which men would arrogate to themselves, and asserts that it is the consideration of our misery, and that alone, which moves God to exercise patience towards us. This again we ought carefully to mark, not only for the purpose of subduing the pride of our flesh, but also that a sense of our unworthiness may not prevent us from trusting in God. The more wretched and despicable our condition is, the more inclined is God to show mercy, for the remembrance that we are clay and dust is enough to incite him to do us good.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 15</span><br />
<span style="font-family: "times" , "times new roman" , serif;">To the same purpose is the comparison immediately following, (verse 15,) that all the excellency of man withers away like a fading flower at the first blast of the wind. Man is indeed improperly said to flourish. But as it might be alleged that he is, nevertheless, distinguished by some endowment or other, David grants that he flourishes like the grass, instead of saying, as he might justly have done, that he is a vapor or shadow, or a thing of nought. Although, as long as we live in this world, we are adorned with natural gifts, and, to say nothing of other things, “live, and move, and have our being in God,” (Acts 17:28;) yet as we have nothing except what is dependent on the will of another, and which may be taken from us every hour, our life is only a show or phantom that passes away. The subject here treated, is properly the brevity of life, to which God has a regard in so mercifully pardoning us, as it is said in another psalm: “He remembered that they were but flesh, a wind that passeth away, and cometh not again,” (Psalms 78:39.) If it is asked why David, making no mention of the soul, which yet is the principal part of man, declares us to be dust and clay? I answer, that it is enough to induce God mercifully to sustain us, when he sees that nothing surpasses our life in frailty. And although the soul, after it has departed from the prison of the body, remains alive, yet its doing so does not arise from any inherent power of its own. Were God to withdraw his grace, the soul would be nothing more than a puff or blast, even as the body is dust; and thus there would doubtless be found in the whole man nothing but mere vanity.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 17</span><br />
<span style="font-family: "times" , "times new roman" , serif;">17.But the goodness of Jehovah, etc The Psalmist leaves nothing to men to rely upon but the mercy of God; for it would be egregious folly to seek a ground of confidence in themselves. After having shown the utter emptiness of men, he adds the seasonable consolation, that, although they have no intrinsic excellence, which does not vanish into smoke, yet God is an inexhaustible fountain of life, to supply their wants. This contrast is to be particularly observed; for whom does he thus divest of all excellence? The faithful who are regenerated by the Spirit of God, and who worship him with true devotion, these are the persons whom he leaves nothing on which their hope may rest but the mere goodness of God. As the Divine goodness is everlasting, the weakness and frailty of the faithful does not prevent them from boasting of eternal salvation to the close of life, and even in death itself. David does not confine their hope within the limits of time — he views it as commensurate in duration with the grace on which it is founded. To goodness is subjoined righteousness, a word, as we have had occasion frequently to observe before, denoting the protection by which God defends and preserves his own people. He is then called righteous, not because he rewards every man according to his desert, but because he deals faithfully with his saints, in spreading the hand of his protection over them. The Prophet has properly placed this righteousness after goodness, as being the effect of goodness. He also asserts that it extends to the children and children’s children, according to these words in Deuteronomy 7:9, “God keepeth mercy to a thousand generations.” It is a singular proof of his love that he not only receives each of us individually into his favor, but also herein associates with us our offspring, as it were by hereditary right, that they may be partakers of the same adoption. How shall He cast us off, who, in receiving our children and children’s children into his protection, shows to us in their persons how precious our salvation is in his sight?</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 18</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Farther, as nothing is more easy than for hypocrites to flatter themselves under a false pretext, that they are in favor with God, or for degenerate children groundlessly to apply to themselves the promises made to their fathers, it is again stated, by way of exception, in the 18th verse, that God is merciful only to those who, on their part, keep his covenant, which the unbelieving make of none effect by their wickedness. The keeping, or observing of the covenant, which is here put instead of the fear of God, mentioned in the preceding verse, is worthy of notice; for thus David intimates that none are the true worshippers of God but those who reverently obey his Word. Very far from this are the Papists, who, thinking themselves equal to the angels in holiness, nevertheless shake off the yoke of God, like wild beasts, by trampling under foot his Holy Word. David, therefore, rightly judges of men’s godliness, by their submitting themselves to the Word of God, and following the rule which he has prescribed to them. As the covenant begins with a solemn article containing the promise of grace, faith and prayer are required, above all things, to the proper keeping of it. Nor is the additional clause superfluous — who remember his statutes; for, although God is continually putting us in mind of them, yet we soon slide away to worldly cares — are confused by a multiplicity of avocations, and are lulled asleep by many allurements. Thus forgetfulness extinguishes the light of truth, unless the faithful stir up themselves from time to time. David tells us that this remembrance of God’s statutes has an invigorating effect when men employ themselves in doing them. Many are sufficiently forward to discourse upon them with their tongues whose feet are very slow, and whose hands are well nigh dead, in regard to active service.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 19</span><br />
<span style="font-family: "times" , "times new roman" , serif;">19.Jehovah hath established his throne in the heavens David having recounted the benefits by which God lays each of us in particular, and also the whole Church, under obligation to him, now extols in general his infinite glory. The amount is, that whenever God is mentioned, men should learn to ascend in their contemplations above the whole world, because his majesty transcends the heavens; and they should farther learn not to measure his power by that of man, since it has under its control all kingdoms and dominions. That none may think that earthly creatures only are here put in subjection to God, the Psalmist chiefly addresses the angels. In calling upon them to join in praising God, he teaches both himself and all the godly, that there is not a better nor a more desirable exercise than to praise God, since there is not a more excellent service in which even the angels are employed. The angels are doubtless too willing and prompt in the discharge of this duty, to stand in need of incitement from us. With what face then, it may be said, can we, whose slothfulness is so great, take it upon us to exhort them? But although these exalted beings run swiftly before us, and we with difficulty come lagging after them, yet David enjoins them to sing God’s praises for our sake, that by their example he may awaken us from our drowsiness. The object he has in view, as I have adverted to before, is to be noted, which is, by addressing his discourse to the angels to teach us, that the highest end which they propose to themselves is to advance the divine glory. Accordingly, while in one sentence he clothes them with strength, in the immediately following, he describes them as hanging on God’s word, waiting for his orders, — Ye who do his commandment However great the power, as if he had said, with which you are endued, you reckon nothing more honorable than to obey God. And it is not only said that they execute God’s commandments, but to express more distinctly the promptitude of their obedience, it is asserted, that they are always ready to perform whatever he commands them.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 21</span><br />
<span style="font-family: "times" , "times new roman" , serif;">21Bless Jehovah, all ye his hosts. By hosts is not to be understood the stars, as some explain it. The subject of the preceding verse is still continued. Nor is the repetition superfluous; for the word hosts teaches us that there are myriads of myriads who stand before the throne of God, ready to receive every intimation of his will. Again, they are called his ministers who do his pleasure, to intimate to us, that they are not there intent in idly beholding God’s glory, but that having been appointed as our ministers and guardians, they are always ready for their work. Instead of word, the term pleasure is here used, and both are employed with much propriety; for although the sun, the moon, and the stars, observe the laws which God has ordained for them, yet being without understanding, they cannot properly be said to obey his word and his voice. The term obey is indeed sometimes transferred to the mute and insensible parts of creation. (175) It is, however, only in a metaphorical sense that they can be said to hearken to God’s voice, when by a secret instinct of nature they fulfill his purposes. But this in the proper sense is true of angels, who actively obey him upon their understanding from his sacred mouth what he would have them to do. The word pleasure expresses more plainly a joyful and cheerful obedience, implying that the angels not only obey God’s commandments, but also willingly and with the greatest delight receive the intimations of his will, that they may perform what he would have them to do. Such is the import of the Hebrew noun, as has been stated elsewhere.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 22</span><br />
<span style="font-family: "times" , "times new roman" , serif;">22Bless Jehovah, all ye his works The Psalmist in conclusion addresses all creatures; for although they may be without speech and understanding, yet they ought in a manner to re-echo the praises of their Creator. This he does on our account, that we may learn that there is not a corner in heaven or on earth where God is not praised. We have less excuse, if, when all the works of God by praising their Maker reproach us for our sloth we do not at least follow their example. The express mention of all places of his dominion, seems to be intended to stir up the faithful to greater ardor in this exercise; for if even those countries where his voice is unheard ought not to be mute in his praise, how can we lawfully remain silent to whom he opens his mouth, anticipating us by his own sacred voice? In short, David shows that his design in recounting God’s benefits, and magnifying the extent of his empire, was to animate himself the more to the exercise of praising him.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Calvin, John. "Commentary on Psalms 103". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-103.html. 1840-57</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[6]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">An Overview of the Psalms from The Bible Project</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The Bible Project 2015.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">& & &</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">New International Version (NIV)</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Calvin, John. "Commentary on Psalms 103". "Calvin's Commentary on the Bible" (Public Domain)</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">© The Bible Project. 2015.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Labels: Hugh C. Wood, Hugh Wood, Peachtree Church, Presbyterian Church, Psalms of Worship John Calvin, Geneva 1551, Psalm 103, Agape Class, Martha Wilson Class,</span><br />
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<br />Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com1tag:blogger.com,1999:blog-1662892784099424105.post-87871007492807795962020-07-12T09:15:00.001-07:002020-07-18T11:26:51.566-07:00An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 33An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 33<br />
An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111<br />
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This Sunday: Psalm 33.<br />
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Hugh C. Wood.<br />
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Hugh C. Wood, Esq., Atlanta, Georgia<br />
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Last week we looked at Psalm 100, the magnificent Psalm which provided the basis for the Old Hundredth and the Protestant Doxology.<br />
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This week we look at that grand mainstay of Worship -- Psalm 33.<br />
It is a Psalm that describes the glory, majesty and goodness of our God.<br />
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Psalm 33 is a song of WORSHIP. <br />
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It has no attribution to its authorship, unlike many of the Davidic Psalms. It probably was written after Judas Maccabeus took back the Temple in the Maccabees wars (approx 164BCE) from whence we get Hanukkah. [1]<br />
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In the past (Precovid)(that sounds odd - like Precambrian), we thought nothing of going to the sanctuary to Worship.<br />
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In fact, it was the most common mainstay of the Christian experience. All of the Book of Order<br />
is built around the Communion, the Daily Worship and the capstone - the weekly or sabbath<br />
Worship.<br />
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Now for reasons, I cannot fully identify (maybe the Lord can) we are denied the opportunity to come together in -- perhaps one of the most important parts of the Christian life -- the weekly corporate worship.<br />
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What simply used to be pictures of the full sanctuary are now odd photos of "I remember when<br />
it was full".<br />
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We have hope, like the Maccabeans who took back the Temple (and from which this Psalm of Worship comes) that we too in a month or so will be able to join one another in a full sanctuary of Worship.<br />
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As Briggs wrote, Psalm 33 is a Psalm of Praise:<br />
(1) A call to worship in the temple with song, music and shouting (imagine that)<br />
(2) A call to praise God, the creator of all things and "the" ruler of all nations,<br />
(3) God sees all of mankind. Any victory is due to Him not "your" powerful armies.<br />
(4) He delivers those who trust in Him and gives victory to those who trust in Him.<br />
(5) He is the basis for the Happiness of his People. Let his name be praised.<br />
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[2]<br />
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Psalm 33<br />
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New International Version<br />
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Psalm 33<br />
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1 Sing joyfully to the Lord, you righteous;<br />
it is fitting for the upright to praise him.<br />
2 Praise the Lord with the harp;<br />
make music to him on the ten-stringed lyre.<br />
3 Sing to him a new song;<br />
play skillfully, and shout for joy.<br />
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4 For the word of the Lord is right and true;<br />
he is faithful in all he does.<br />
5 The Lord loves righteousness and justice;<br />
the earth is full of his unfailing love.<br />
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6 By the word of the Lord the heavens were made,<br />
their starry host by the breath of his mouth.<br />
7 He gathers the waters of the sea into jars[a];<br />
he puts the deep into storehouses.<br />
8 Let all the earth fear the Lord;<br />
let all the people of the world revere him.<br />
9 For he spoke, and it came to be;<br />
he commanded, and it stood firm.<br />
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10 The Lord foils the plans of the nations;<br />
he thwarts the purposes of the peoples.<br />
11 But the plans of the Lord stand firm forever,<br />
the purposes of his heart through all generations.<br />
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12 Blessed is the nation whose God is the Lord,<br />
the people he chose for his inheritance.<br />
13 From heaven the Lord looks down<br />
and sees all mankind;<br />
14 from his dwelling place he watches<br />
all who live on earth—<br />
15 he who forms the hearts of all,<br />
who considers everything they do.<br />
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16 No king is saved by the size of his army;<br />
no warrior escapes by his great strength.<br />
17 A horse is a vain hope for deliverance;<br />
despite all its great strength it cannot save.<br />
18 But the eyes of the Lord are on those who fear him,<br />
on those whose hope is in his unfailing love,<br />
19 to deliver them from death<br />
and keep them alive in famine.<br />
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20 We wait in hope for the Lord;<br />
he is our help and our shield.<br />
21 In him our hearts rejoice,<br />
for we trust in his holy name.<br />
22 May your unfailing love be with us, Lord,<br />
even as we put our hope in you.<br />
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Footnotes<br />
Psalm 33:7 Or sea as into a heap<br />
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The KJV is listed in an Endnote. [3]<br />
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Here is Psalm 33 Read to you:<br />
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Psalm 33 - Audio Version - NIV<br />
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Here is a song about God's Unfailing Love for us, sung only out of the Psalm of Worship --- Psalm 33.<br />
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Psalm 33 - God's Unfailing Love<br />
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And, if you feel so inclined to watch an entire sermon on Psalm 33, here is Psalm 33<br />
taught by Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon.<br />
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Psalm 33 is an "enthronement psalm". It is a Psalm that describes God's glory, majesty and goodness.<br />
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Calvin's full Commentary on Psalm 33 is at [4].<br />
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And, an overview of how Psalms is assembled in the Bible is at [5].<br />
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QUESTIONS FOR YOU:<br />
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1. How has this Psalm (Psalm 33) strengthened my foundation as Christian in worship?<br />
2. How does this Psalm (Psalm 33) provide guidance for worship of God in my life?<br />
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We will look to Psalm 103 next week, and then Psalm 111.<br />
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Till then,<br />
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Much Love to you,<br />
Hugh Wood<br />
Atlanta, Georgia<br />
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[1]<br />
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Jews conquered the Greek soldiers and succeeded in restoring the Holy Temple in Jerusalem. Hanukkah is celebrated to commemorate the victory of Judah Maccabee's Jewish army over the Greek soldiers and the re-dedication of the Holy Temple in Jerusalem. Hanukkah marks the religious freedom of the Jewish community.<br />
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Handel: Judas Maccabaeus is an oratorio in three acts composed in 1746 by George Frideric Handel based on a libretto written by Thomas Morell. The oratorio was devised as a compliment to the victorious Prince William Augustus, Duke of Cumberland upon his return from the Battle of Culloden. Other catalogues of Handel's music have referred to the work as HG xxii; and HHA 1/24.<br />
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[2]<br />
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"Psalm 33 is a song of praise. (1) A call to worship in the temple with song, music, and shouting (v.1-3), because of the righteousness and kindness of Yahweh (v.4-5). (2) All mankind are called to fear Yahweh, the creator of all things, and disposer of all nations (v.6-10). (3) Yahweh from His heavenly throne inspects all mankind (v.13-15); and victory is not due to armies or warriors (v.16-17). (4) He delivereth those who fear Him (v.18-19); therefore his people long for Him, are glad in him, and trust in His name for victory (v.20-22). A gloss praises the plans of Yahweh as everlastingly secure, and also the happiness of His people (v.11-12)."<br />
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Charles Augustus Briggs; Emilie Grace Briggs (1960) [1906]. A Critical and Exegetical Commentary on the Book of Psalms. International Critical Commentary. 1. Edinburgh: T & T Clark. At 284-286.<br />
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<a href="https://archive.org/details/p1criticalexeget15briguoft/page/288/mode/2up" target="_blank">https://archive.org/details/p1criticalexeget15briguoft/page/288/mode/2up</a><br />
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[3]<br />
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Here is Psalm 33 in the KJV<br />
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Psalm 33<br />
King James Version<br />
33 Rejoice in the LORD, O ye righteous: for praise is comely for the upright.<br />
2 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.<br />
3 Sing unto him a new song; play skilfully with a loud noise.<br />
4 For the word of the LORD is right; and all his works are done in truth.<br />
5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD.<br />
6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.<br />
7 He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.<br />
8 Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.<br />
9 For he spake, and it was done; he commanded, and it stood fast.<br />
10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.<br />
11 The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.<br />
12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.<br />
13 The LORD looketh from heaven; he beholdeth all the sons of men.<br />
14 From the place of his habitation he looketh upon all the inhabitants of the earth.<br />
15 He fashioneth their hearts alike; he considereth all their works.<br />
16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.<br />
17 An horse is a vain thing for safety: neither shall he deliver any by his great strength.<br />
18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;<br />
19 To deliver their soul from death, and to keep them alive in famine.<br />
20 Our soul waiteth for the LORD: he is our help and our shield.<br />
21 For our heart shall rejoice in him, because we have trusted in his holy name.<br />
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22 Let thy mercy, O LORD, be upon us, according as we hope in thee.<br />
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[4]<br />
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Bible Commentaries<br />
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Calvin's Commentary on the Bible<br />
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Psalms 33<br />
Chapter Specific<br />
Verse 1<br />
1.Rejoice in Jehovah, ye righteous. Here the inspired writer addresses believers or the righteous by name, because they alone are capable of proclaiming the glory of God. Unbelievers, who have never tasted his goodness, cannot praise him from the heart, and God has no pleasure in his name being pronounced by their unholy tongues. But the context shows more distinctly why this exhortation is suitable for believers only. Many, accordingly, expound the latter clause, Praise is comely for the upright, as meaning, that if the ungodly or hypocrites attempt this exercise, it will turn to the reproach and dishonor of God rather than to his praise; nay, more, that they only profane his holy name. It is, no doubt, very true, as I have already remarked, that God creates for himself a church in the world by gracious adoption, for the express purpose, that his name may be duly praised by witnesses suitable for such a work. But the real meaning of the clause, Praise is comely for the upright, is, that there is no exercise in which they can be better employed. And, assuredly, since God by his daily benefits furnishes them with such matter for celebrating his glory, and since his boundless goodness, as we have elsewhere seen, is laid up as a peculiar treasure for them, it were disgraceful and utterly unreasonable for them to be silent in the praises of God. The amount of the matter is, that the principal exercise in which it becomes the righteous to be employed is to publish among men the righteousness, goodness, and power of God, the knowledge of which is implanted in their minds. Following other interpreters, I have translated the clause, Praise is comely, but the word rendered comely may also be properly rendered desirable, if we view it as derived from the Hebrew word אוה, avah, which signifies to wish or desire. And certainly, when God allures believers so sweetly, it is proper that they employ themselves in celebrating his praises with their whole hearts. It is also to be observed, that when the prophet, after having in the first clause used the appellation, the righteous, immediately adds the words, the upright, which comprehend the inward integrity of the heart, he defines what true righteousness is, or in what it consists.<br />
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Verse 2<br />
2.Praise Jehovah upon the harp. It is evident that the Psalmist here expresses the vehement and ardent affection which the faithful ought to have in praising God, when he enjoins musical instruments to be employed for this purpose. He would have nothing omitted by believers which tends to animate the minds and feelings of men in singing God’s praises. The name of God, no doubt, can, properly speaking, be celebrated only by the articulate voice; but it is not without reason that David adds to this those aids by which believers were wont to stimulate themselves the more to this exercise; especially considering that he was speaking to God’s ancient people. There is a distinction, however, to be observed here, that we may not indiscriminately consider as applicable to ourselves, every thing which was formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, touching the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education; that is to say, the puerile instruction of the law: I speak of the stated service of the temple. For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their object not to dissever their cheerfulness from the praises of God. But when they frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to him. Paul allows us to bless God in the public assembly of the saints only in a known tongue, (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St Paul determines concerning speaking in an unknown tongue. (672) What shall we then say of chanting, which fills the ears with nothing but an empty sound? Does any one object, that music is very useful for awakening the minds of men and moving their hearts? I own it; but we should always take care that no corruption creep in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul, to proceed beyond what we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy.<br />
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Verse 3<br />
3.Sing unto him a new song. As the Psalmist afterwards treats of the mighty works of God, and particularly concerning the preservation of the Church, it is not wonderful that he exhorts the righteous to sing a new, that is, a rare and choice song. The more closely and diligently that believers consider the works of God, the more will they exert themselves in his praises. It is no common song, therefore, which he exhorts them to sing, but a song corresponding to the magnificence of the subject. This is also the meaning of the second clause, in which he urges them to sing loudly. In this sense, I understand the Hebrew word היתיב, heytib, although others refer it rather to the proper setting of the notes.<br />
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Verse 4<br />
4.For the word of Jehovah is right. As I have just remarked, the Psalmist first sets forth God’s general providence by which he governs the whole world; and he tells us that he so exerts his power in the whole course of his operations, that the most perfect equity and faithfulness shine forth everywhere. Some will have the terms word and work to be synonymous; but I think there is a distinction, and that word means the same thing as counsel or ordinance, while work signifies the effect or execution of his counsel. I grant that here the same subject is repeated in different words, as is the case in other places; but a slight variation will be found in such repetitions, that the same thing may he expressed in various ways. The amount of what is stated is, that whatever God appoints and commands is right; and whatever he brings to pass in actual operation is faithful and true. Meanwhile, it ought to be observed, that the term word is not to be understood of doctrine, but of the method by which God governs the world.<br />
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Verse 5<br />
5.He loveth righteousness and judgment. This is a confirmation of the preceding verse, and intimates to us that God of his own nature loves righteousness and equity. It therefore follows, that froward affections cannot hurry him, after the manner of men, to evil devices. At first sight, indeed, this appears but a common commendation of God, and of small importance, because all confess that he observes the most perfect rule of righteousness in all his works. Why then, may some one say, has a new song just been spoken of, as if it had been about some unusual matter? We answer, in the first place, because it is too obvious how wickedly a great part of the world shut their eyes to God’s righteousness, while they either carelessly overlook innumerable proofs of his providence, or imagine that they happen by chance. But there is often a worse fault than this; namely, that if our wishes are not gratified, we instantly murmur against God’s righteousness; and although the maxim, “God doeth all things righteously,” is in every man’s mouth, yet scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this truth is pronounced, “Thus it pleaseth God,” every man would obediently submit himself to God’s will. Now, as men in adversity are with the utmost difficulty brought to this point - to acknowledge that God is just, and as, in prosperity, they soon fall from the acknowledgement of it, it is not to be wondered at that the prophet, in order to persuade men that God is an upright governor, affirms that he loveth righteousness. Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has profited much.<br />
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Others explain this to mean, that God loveth righteousness in men. This, indeed, is true; but it is far from the sense of the text, because the design of the Holy Spirit here is to maintain the glory of God in opposition to the poison of ungodliness, which is deeply seated in many hearts. In the second clause of the verse, the Psalmist commends another part of God’s excellence, namely, that the earth is full of his goodness The righteousness of God ought justly to incite us to praise him, but his goodness is a more powerful motive; because, the more experience which any man has of his beneficence and mercy, the more strongly is he influenced to worship him. Farther, the discourse is still concerning all the benefits of God which he scatters over the whole human race. These, the inspired writer declares, meet us wherever we turn our eyes.<br />
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Verse 6<br />
6.By the word of Jehovah. That he may stir us up to think more closely of God’s works, he brings before us the creation of the world itself; for until God be acknowledged as the Creator and Framer of the world, who will believe that he attends to the affairs of men, and that the state of the world is controlled by his wisdom and power? But the creation of the world leads us by direct consequence to the providence of God. Not that all men reason so justly, or are endued with so sound a judgment, as to conclude that the world is at this day maintained by the same divine power which was once put forth in creating it: on the contrary, the great majority imagine that he is an idle spectator in heaven of whatever is transacted on earth. But no man truly believes that the world was created by God unless he is also firmly persuaded that it is maintained and preserved by him. Wisely and properly, therefore, does the prophet carry us back to the very origin of the world, in order to fix in our minds the certainty of God’s providence in the continual order of nature. By the figure synecdoche, he uses the term heavens for the whole fabric of the world, because, as I have elsewhere remarked, the sight of the heavens more than all the other parts of creation transports us with admiration. He therefore immediately adds, And all the host of them, by which phraseology, according to the usual method of Scripture, he means the stars and planets; for if the heavens were destitute of this ornament, they would in a manner be empty. In saying that the heavens were created by the word of God, he greatly magnifies his power, because by his nod alone, (674) without any other aid or means, and without much time or labor, (675) he created so noble and magnificent a work. But although the Psalmist sets the word of God and the breath of his mouth in opposition both to all external means, and to every idea of painful labor on God’s part, yet we may truly and certainly infer from this passage, that the world was framed by God’s Eternal Word, his only begotten Son. Ancient interpreters have, with considerable ingenuity, employed this passage as a proof of the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other places, particularly from Isaiah 11:4, that by the breath of the mouth is meant nothing else but speech. For it is there said concerning Christ, “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As powerful and effective speech is there allegorically denominated the rod of his mouth; so in like manner, for another purpose it is denominated in the immediately succeeding clause the breath of his mouth, to mark the difference that exists between God’s speech and the empty sounds which proceed from the mouths of men. In proving the Divinity of the Holy Spirit, therefore, I durst not press this text against Sabellius. Let us account it sufficient that God has formed the heavens by his Word in such a manner as to prove the eternal Deity of Christ. Should any object that these divine persons would not appear distinct if the terms Word and Breath are synonymous; I answer, that the term breath is not employed here simply as in other places, in which there is evidently a distinction made between the Word and the Spirit; but the breath of his mouth is used figuratively for the very utterance of speech; as if it had been said, As soon as God uttered the breath of his mouth, or proclaimed in word what he wished to be done, the heavens were instantly brought into existence, and were furnished, too, with an inconceivable number and variety of stars. It is indeed true that this similitude is borrowed from men; but the Scriptures often teach in other places, that the world was created by that Eternal Word, who, being the only begotten Son of God, appeared afterwards in flesh.<br />
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Verse 7<br />
7.He gathered together the waters of the sea as into a heap. (676) Here the Psalmist does not speak of all that might have been said of every part of the world, but under one department he comprehends all the rest. He celebrates, however, a signal and remarkable miracle which we see in looking on the surface of the earth; namely, that God gathers together the element of water, fluid and unstable as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers confess, and experience openly proclaims, that the waters occupy a higher place than the earth. How is it then that, as they are fluid and naturally disposed to flow, they do not spread abroad and cover the earth, and how is it that the earth, which is lower in position, remains dry? In this we certainly perceive that God, who is ever attentive to the welfare of the human race, has inclosed the waters within certain invisible barriers, and keeps them shut up to this day; and the prophet elegantly declares that they stand still at God’s commandment, as if they were a heap of firm and solid matter. Nor is it without design that the Holy Spirit, in various passages, adduces this proof of divine power, as in Jeremiah 5:22, and Job 38:8<br />
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In the second part of the verse, he seems to repeat the same idea, but with amplification. God not only confines the immense mass of waters in the seas, but also hides them, by a mysterious and incomprehensible power, in the very bowels of the earth. Whoever will compare the elements among themselves, will reckon it contrary to nature that the bottomless depths, or the immeasurable gulfs of waters, whose native tendency is rather to overwhelm the earth, should lie hid under it. That so many hollow channels and gulfs, accordingly, should not swallow up the earth every moment, affords another magnificent display of divine power; for although now and then some cities and fields are engulfed, yet the body of the earth is preserved in its place.<br />
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Verse 8<br />
8.Let all the earth fear Jehovah. The Psalmist concludes that there is just reason why the whole world should reverently submit itself to the government of God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in awe of him, just means to do honor to, and to reverence his mighty power. It is a mark of great insensibility not to bow at God’s presence, from whom we have our being, and upon whom our condition depends. The prophet alludes to both these things, affirming that the world appeared as soon as God spake, and that it is upheld in being by his commandment; for it would not have been enough for the world to have been created in a moment, if it had not been supported in existence by the power of God. He did not employ a great array of means in creating the world, but to prove the inconceivable power of his word, he ordered that so soon as he should as it were pronounce the word, the thing should be done. (677) The word command, therefore, confirms what I formerly said, that his speech was nothing else than a nod, or wish, and that to speak implies the same thing as to command. It is proper, however, to understand that in this nod, or command, the eternal wisdom of God displayed itself.<br />
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Verse 10<br />
10.Jehovah scattereth the counsel of the nations. After briefly touching upon the creation of the world, the Psalmist returns to his former subject, namely, to show that the events which daily come to pass are undoubted proofs of the providence of God. And lest any man should be surprised, that he should exhibit God as an adversary to men, scattering their counsels rather than establishing and bringing them to a happy issue, he selects an instance which had the greatest power to comfort the saints. We know how many things men continually venture upon and contrive against all law and justice, and how they endeavor by their devices to turn the world upside down, that they may tyrannically acquire power to trample upon the good and simple. What creatures then would be more miserable than we, if men, possessed of such a variety of wicked affections, were permitted to act with unlicensed wantonness towards us? But when God declares from heaven to us, that it is his work to dash in pieces their devices, and to bring their determinations to nought, there is no reason why we should not keep ourselves quiet, even when they bestir themselves most tumultuously. God is, therefore, said to overthrow the counsels of men, not because he professedly delights in frustrating them, but to check their wantonness; for they would immediately throw all things into confusion were they to succeed according to their wishes: yea, as in outraging equity, and vexing the upright and innocent, they fail not to fight against God himself, it is very necessary to consider that God’s power and protection is set in opposition to their fury. And as the great majority of men, despising all modesty, rush headlong into indiscriminate licentiousness, the prophet speaks not only of individual men, but of whole nations; in other words, he affirms, that however men may conspire among themselves, and determine to attempt this or that with great hosts, yet shall their purposes be brought to nought, because it is as easy for God to scatter multitudes as to restrain a few. But although it is God’s design in this place to fortify us with good hope against the boldness of the wicked, he warns us, at the same time, to undertake nothing without his command and guidance.<br />
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Verse 11<br />
11.The counsel of Jehovah. The prophet extols the infinite power of God in such a manner as that he may build up our faith in its greatness; for he does not here commend a counsel of God which is hidden in heaven, and which he would have us to honor and revere at a distance. But as the Lord everywhere in Scripture testifies that he loveth righteousness and truth; that he cares for the righteous and good; and that he is ever inclined to succor his servants when they are wrongfully oppressed; — the prophet means, that all this shall remain sure and steadfast. Thus he declares for what end God bringeth to nought the counsels of the nations, namely, because without discrimination they run headlong into the violation of all order.<br />
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In the first place, then, let us learn to look at God’s counsel in the glass of his word; and when we have satisfied ourselves that he has promised nothing but what he has determined to perform, let us immediately call to mind the steadfastness of which the prophet here speaks. And as many, or rather whole, nations sometimes endeavor to impede its course by innumerable hinderances, let us also remember the preceding declaration, that when men have imagined many devices, it is in God’s power, and often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended to have our faith exercised in this practical knowledge; otherwise what he here says of the counsel of God would be but cold and fruitless. But when we shall have once persuaded ourselves of this, that God will defend his servants who call upon his name, and rid them of all dangers; whatever mischief the wicked may practice against them, their endeavors and attempts shall in nowise terrify us, because, so soon as God sets himself in opposition to their machinations, no craft on their part will be able to defeat his counsel.<br />
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Verse 12<br />
12.Blessed are the people whose God is Jehovah. This verse excellently agrees with the preceding, because it would profit us little to observe what is said of the stability of God’s counsel if that counsel referred not to us. The prophet, therefore, in proclaiming that they are blessed whom God receives into his protection, reminds us that the counsel which he had just mentioned is not a secret which remains always hidden in God, but is displayed in the existence and protection of the Church, and may there be beheld. Thus we see, that it is not those who coldly speculate about the power of God, but those alone who apply it to their own present benefit, who rightly acknowledge God as the Governor of the world. Moreover, when the Psalmist places all our blessedness in this, that Jehovah is our God, in touching upon the fountain of divine love towards us, he comprehends, in one word, whatever is wont to be desired to make life happy. For when God condescends to undertake the care of our salvation, to cherish us under his wings, to provide for our necessities, to aid us in all our dangers, all this depends on our adoption by him. But lest it should be thought that men obtain so great a good by their own efforts and industry, David teaches us expressly that it proceeds from the fountain of God’s gracious electing love that we are accounted the people of God. It is indeed true, that, in the person of Adam, men were created at first for the very purpose that they should be the sons of God; but the estrangement which followed upon sin deprived us of that great blessing. Until God, therefore, freely adopt us, we are all by nature wretched, and we have no other entrance to or means of attaining happiness but this, that God, of his own good pleasure, should choose us who are altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, who transfer to men what the prophet here ascribes to God, as if men would choose God for their inheritance. I own, indeed, that it is by faith that we distinguish the true God from idols; but this principle is always to be held fast, that we have no interest in him at all unless he prevent us by his grace.<br />
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Verse 13<br />
13.Jehovah looked down from heaven. The Psalmist still proceeds with the same doctrine, namely, that human affairs are not tossed hither and thither fortuitously, but that God secretly guides and directs all that we see taking place. Now he here commends God’s inspection of all things, that we on our part may learn to behold, and to contemplate with the eye of faith, his invisible providence. There are, no doubt, evident proofs of it continually before our eyes; but the great majority of men, notwithstanding, see nothing of them, and, in their blindness, imagine that all things are under the conduct of a blind fortune. Nay, the more plenteously and abundantly that he sheds his goodness upon us, the less do we raise our thoughts to him, but preposterously settle them down immovably on the external circumstances which surround us. The prophet here rebukes this base conduct, because no greater affront can be offered to God than to shut him up in heaven in a state of idleness. This is the same as if he were to lie buried in a grave. What kind of life would God’s life be, if he neither saw nor took care of any thing? Under the term throne, too, the sacred writer shows, from what is implied in it, what an absurd infatuation it is to divest God of thought and understanding. He gives us to understand by this word, that heaven is not a palace in which God remains idle and indulges in pleasures, as the Epicureans dream, but a royal court, from which he exercises his government over all parts of the world. If he has erected his throne, therefore, in the sanctuary of heaven, in order to govern the universe, it follows that he in no wise neglects the affairs of earth, but governs them with the highest reason and wisdom.<br />
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Verse 15<br />
15.He who fashioned their hearts altogether. It appears that this is added for the express purpose of assuredly persuading believers, that, however the wicked might craftily, deceitfully, and by secret stratagems, attempt to withdraw themselves from God’s sight, and hide themselves in caverns, yet his eyes would penetrate into their dark hiding-places. And the Psalmist argues from the very creation that God cannot but bring men’s devices and doings into reckoning and judgment; because, though each man has intricate recesses concealed in his bosom, so that there is a wonderful diversity of different minds in this respect, and this great variety creates a most confounding obscurity; yet the eyes of God cannot be dazzled and darkened, so that he may not be a competent judge and take cognisance of his own work. By the adverb together, therefore, he does not mean that the hearts of men were formed at the same moment of time; but that all of them were fashioned even to one, and without a single exception; so that those manifest great folly who attempt to hide, or to withdraw the knowledge of their hearts from him who framed them. The discourse may also be understood as meaning, that men cannot, by the erring devices of their own thoughts, diminish the authority of God over them, so that he may not govern by his secret providence the events which seem to them to happen by chance. We see, indeed, he in forming their vain hopes, they despoil God of his power, and transfer it to the creatures, at one time to this object, and at another time to that, conceiving that they have no need of his aid, so long as they are furnished with outward means and helps to protect themselves.<br />
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Verse 16<br />
It therefore follows, A king is not saved for the multitude of his host, etc By this the inspired writer means to teach us, that the safety of men’s lives depends not upon their own strength, but upon the favor of God. He names particularly kings and giants rather than others; because, as they are not of the common class of men, but of a higher condition, they appear to themselves to be beyond the reach of all danger from darts, and if any adversity befall them, they promise themselves an easy deliverance from it. In short, intoxicated with a presumptuous confidence of their own strength, they scarcely think themselves mortal. They are still more hardened in this pride by the foolish admiration of the common people, who stand amazed at the greatness of their power. If, therefore, neither a king is saved by his troops, nor a giant by his strength, when they are exposed to danger, in vain do mankind neglect the providence of God, and look around them for human help. From this it follows, that the condition, both of the strong and the weak, is miserable, until they learn to rely on the protection of God.<br />
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Verse 17<br />
17.A horse is a deceitful thing for safety. In this verse, the Psalmist, by the figure synecdoche under the name of horse, is to be understood as meaning any kind of help. The sense is, that in general those who conceive that their life is well protected by earthly means, are commonly disappointed at the very crisis of danger, and are miserably beguiled to their utter undoing, so that God therein clearly shows them their folly. It is true, that kings are not armed with the sword in vain, nor is the use of horses superfluous, nor are the treasures and resources which God furnishes to defend men’s lives unnecessary, provided a right method of employing them be observed. But as the greater part of men the more they are surrounded with human defences, withdraw themselves the farther from God, and by a false imagination persuade themselves that they are in a haven safe from all disturbance, God acts most justly in disappointing this madness. This is the reason why his gifts often pass away without effect, because the world, by separating them from the giver, is also justly deprived of his blessing.<br />
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Verse 18<br />
18.Behold, the eye of Jehovah is upon them that fear him. Having shown that what men account their best defences often profit them nothing, or rather are utterly worthless, when men depend upon them; the Psalmist now shows, on the other hand, that believers, although they are neither men of great power nor of great wealth, are nevertheless sufficiently protected by God’s favor alone, and shall be safe for ever. His meaning is not a little illustrated by this comparison, that kings and giants derive no aid from their invincible strength, while God supports the life of the saints in famine and dearth, as really as if he were to restore life to them when dead. We consequently understand better why the prophet lays low all the strength of the world; not, surely, that men should lie prostrate, or be so heart-broken as to pine away in despair; but that, laying aside their pride, they should fix their thoughts on God alone, and persuade themselves that their life depends on his protection. Moreover, in saying that the eye of God is bent upon them that fear him to save them, he expresses more than if he had said that his hand and power were sufficient to preserve them. A doubt might creep into the minds of the weak, whether God would extend this protection to every individual; but when the Psalmist introduces him as keeping watch and ward, as it were, over the safety of the faithful, there is no reason why any one of them should tremble, or hesitate with himself a moment longer, since it is certain that God is present with him to assist him, provided he remain quietly under his providence. From this, also, it appears still more clearly how truly he had said a little before, that the people are blessed whose God is Jehovah, because, without him, all the strength and riches which we may possess will be vain, deceitful, and perishing; whereas, with a single look he can defend his people, supply their wants, feed them in a time of famine, and preserve them alive when they are appointed to death. The whole human race, no doubt, are maintained by the providence of God; but we know that his fatherly care is specially vouchsafed to none but his own children, that they may feel that their necessities are truly regarded by him.<br />
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Verse 19<br />
Again, when it is affirmed, that God, in times of famine and dearth, has remedies in readiness to preserve the lives of the godly, we are taught that the faithful only pay due honor to his providence when they allow not their hearts to despond in the extremest indigence; but, on the contrary, raise their hopes even from the grave. God often suffers his servants to be hungry for a time that he may afterwards satiate them, and he overspreads them with the darkness of death that he may afterwards restore them to the light of life. Yea, we only begin to place our trust firmly in him when death comes to present itself before our eyes; for, until we have known by experience the vanity of the aids of the world, our affections continue entangled in them, and wedded to them. The Psalmist characterises believers by two marks, which comprehend the whole perfection of our life. The first is, that we reverently serve the Lord; and the second, that we depend upon his grace. Hypocrites may loudly boast of their faith, but they have never tasted even a little of the divine goodness, so as to be induced to look to him for what they need. On the contrary, when the faithful give themselves with their whole heart to the service and fear of God, this affection springs from faith; or rather the principal part of right worship, which the faithful render to God, consists in this, that they depend upon his mercy.<br />
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Verse 20<br />
20.Our soul waiteth upon Jehovah. What the Psalmist has hitherto spoken concerning God’s providence, and particularly concerning that faithful guardianship by which he protects his people, he has spoken not so much from himself as from the mouth of the Holy Spirit. He now, therefore, in the name of the whole Church, raises his song to declare that there is nothing better than to commit our welfare to God. Thus we see that the fruit of the preceding doctrine is set forth to all true believers, that they may unhesitatingly cast themselves with confidence, and with a cheerful heart, upon the paternal care of God. In this matter, the Psalmist declares nothing concerning himself in particular, but unites the whole of the godly with him in the acknowledgement of the same faith. There is an emphasis in the word soul which should be attended to; for, although this is a common mode of speech among the Hebrews, yet it expresses earnest affection; as if believers should say, We sincerely rely upon God with our whole heart, accounting him our shield and help.<br />
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Verse 21<br />
21.Surely our heart shall rejoice in him. As the particle כי , ki, which is twice employed in this verse, has various meanings in Hebrew, it may be understood in a twofold sense here. If we expound it affirmatively in both clauses, the sense will be, that believers glory both in their joy and in their hope. Nor do I think it improper that these two should be referred to distinctly in the same context thus: Surely God shall always be our joy; surely his holy name shall be like an impregnable fortress for our refuge. Whence is it that believers continue perseveringly to call upon God, but because, satisfied with his favor, they have always, amidst their sorrows and griefs, this comfort, which is sufficient to maintain their cheerfulness? Justly, therefore, do believers affirm, in the first place, that their heart rejoices in the Lord; because, freed from wandering after the fascinations of the world, they neither waver nor hesitate at every change of fortune, but place the whole felicity of their life in enjoying the free and paternal favor of God. They afterwards add, in the second place, that they trust in his holy name. If any one, however, choose to understand the particle כי , ki, as meaning because, assigning a cause or reason, the sense will be no less properly and elegantly expressed in this way: Because our hope is fixed on God, he will be equally ready on his part to minister to us continual matter of joy. And experience undoubtedly proves, that when men are overwhelmed with sorrow, and pine away with care, grief, and anxiety, it is that they may receive the recompense of their folly; seeing that there is nothing to which they are led with more difficulty, than to set their hopes on God alone, and not to exult in their own deceitful imaginations, with which they please themselves.<br />
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Verse 22<br />
22.Let thy mercy be on us, O Jehovah! At length the psalm concludes with a prayer, which the sacred writer offers in the name of all the godly, that God would make them feel from the effect that they have not relied on the divine goodness in vain. In the meantime, the Spirit, by dictating to us this rule of prayer by the mouth of the prophet, teaches us, that the gate of divine grace is opened for us when salvation is neither sought nor hoped for from any other quarter. This passage gives us another very sweet consolation, namely, that if our hope faint not in the midst of our course, we have no reason to fear that God will fail to continue his mercy towards us, without intermission, to the end of it.<br />
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Calvin, John. "Commentary on Psalms 33:4". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-33.html. 1840-57.<br />
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[5]<br />
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An Overview of the Psalms from The Bible Project<br />
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Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.<br />
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Calvin, John. "Commentary on Psalms 33:4". "Calvin's Commentary on the Bible" (Public Domain)<br />
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Labels: Hugh C. Wood, Hugh Wood, Peachtree Church, Presbyterian Church, Psalms of Worship John Calvin, Geneva 1551, Psalm 33, Agape Class, Martha Wilson Class,<br />
<br />Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-62613321779850921922020-07-11T21:38:00.001-07:002020-07-11T21:47:22.012-07:00An Overview of Four (4) Psalms over Four (4) Weeks, This Sunday: Psalm 33<span style="background-color: white; color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111 </span><br />
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<span style="background-color: white; color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">This Sunday: Psalm 33.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">Last week we looked at Psalm 100, the magnificent Psalm which provided the basis for the Old Hundredth and the Protestant Doxology.</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">This week we look at that grand mainstay of Worship -- Psalm 33. </span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">It is a Psalm that describes the glory, majesty and goodness of our God.</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33 is a song of WORSHIP. </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">It has no attribution to its authorship, unlike many of the Davidic Psalms. It probably was written after </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Judas Maccabeus took back the Temple in the Maccabees wars (approx 164BCE) from whence we </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">get Hanukkah. [1]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">In the past (PreCovid)(that sounds odd - like PreCambrian), we thought nothing of going to the sanctuary to Worship. </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">In fact, it was the most common mainstay of the Christian experience. All of the Book of Order</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">is built around the Communion, the Daily Worship and the capstone - the weekly or sabbath </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Worship. </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Now for reasons, I cannot fully identify (maybe the Lord can) we are denied the opportunity to come </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">together in -- perhaps one of the most important parts of the Christian life -- the weekly corporate </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">worship.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">What simply used to be pictures of the full sanctuary are now odd photos of "I remember when</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">it was full".</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">We have hope, like the Maccabeans who took back the Temple (and from which this Psalm of Worship </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">comes) that we too in a month or so will be able to join one another in a full sanctuary of Worship.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">As Briggs wrote, Psalm 33 is a Psalm of Praise:</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(1) A call to worship in the temple with song, music and shouting (imagine that)</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(2) A call to praise God, the creator of all things and "the" ruler of all nations,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(3) God sees all of mankind. Any victory is due to Him not "your" powerful armies.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(4) He delivers those who trust in Him and gives victory to those who trust in Him.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(5) He is the basis for the Happiness of his People. Let his name be praised. </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">[2]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">New International Version</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">1 Sing joyfully to the Lord, you righteous;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> it is fitting for the upright to praise him.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2 Praise the Lord with the harp;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> make music to him on the ten-stringed lyre.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">3 Sing to him a new song;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> play skillfully, and shout for joy.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">4 For the word of the Lord is right and true;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> he is faithful in all he does.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">5 The Lord loves righteousness and justice;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> the earth is full of his unfailing love.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">6 By the word of the Lord the heavens were made,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> their starry host by the breath of his mouth.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">7 He gathers the waters of the sea into jars[a];</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> he puts the deep into storehouses.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">8 Let all the earth fear the Lord;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> let all the people of the world revere him.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">9 For he spoke, and it came to be;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> he commanded, and it stood firm.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">10 The Lord foils the plans of the nations;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> he thwarts the purposes of the peoples.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">11 But the plans of the Lord stand firm forever,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> the purposes of his heart through all generations.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">12 Blessed is the nation whose God is the Lord,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> the people he chose for his inheritance.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">13 From heaven the Lord looks down</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> and sees all mankind;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">14 from his dwelling place he watches</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> all who live on earth—</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">15 he who forms the hearts of all,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> who considers everything they do.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">16 No king is saved by the size of his army;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> no warrior escapes by his great strength.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">17 A horse is a vain hope for deliverance;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> despite all its great strength it cannot save.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">18 But the eyes of the Lord are on those who fear him,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> on those whose hope is in his unfailing love,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">19 to deliver them from death</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> and keep them alive in famine.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">20 We wait in hope for the Lord;</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> he is our help and our shield.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">21 In him our hearts rejoice,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> for we trust in his holy name.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">22 May your unfailing love be with us, Lord,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> even as we put our hope in you.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Footnotes</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33:7 Or sea as into a heap</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">The KJV is listed in an Endnote. [3]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Here is Psalm 33 Read to you:</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33 - Audio Version - NIV</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Here is a song about God's Unfailing Love for us, sung only out of the Psalm of Worship --- Psalm 33.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33 - God's Unfailing Love</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">And, if you feel so inclined to watch an entire sermon on Psalm 33, here is Psalm 33</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">taught by Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon. </span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Psalm 33 is an "enthronement psalm". It is a Psalm that describes God's glory, majesty and goodness.</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Calvin's full Commentary on Psalm 33 is at [4].</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">And, an overview of how Psalms is assembled in the Bible is at [5].</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">QUESTIONS FOR YOU:</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">1. How has this Psalm (Psalm 33) strengthened my foundation as Christian in worship?<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">2. How does this Psalm (Psalm 33) provide guidance for worship of God in my life?<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">We will look to Psalm 103 next week, and then Psalm 111.</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Till then,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Much Love to you,</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh Wood<br />Atlanta, Georgia</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">[1]</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Jews conquered the Greek soldiers and succeeded in restoring the Holy Temple in Jerusalem. Hanukkah is celebrated to commemorate the victory of Judah Maccabee's Jewish army over the Greek soldiers and the re-dedication of the Holy Temple in Jerusalem. Hanukkah marks the religious freedom of the Jewish community.</span><br />
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<span style="color: #333333; font-family: "times" , "times new roman" , serif;">Handel: Judas Maccabaeus is an oratorio in three acts composed in 1746 by George Frideric Handel based on a libretto written by Thomas Morell. The oratorio was devised as a compliment to the victorious Prince William Augustus, Duke of Cumberland upon his return from the Battle of Culloden. Other catalogues of Handel's music have referred to the work as HG xxii; and HHA 1/24.</span><br />
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<span style="color: #333333; font-family: "times" , "times new roman" , serif;">[2]</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">"Psalm 33 is a song of praise. (1) A call to worship in the temple with song, music, and shouting (v.1-3), because of the righteousness and kindness of Yahweh (v.4-5). (2) All mankind are called to fear Yahweh, the creator of all things, and disposer of all nations (v.6-10). (3) Yahweh from His heavenly throne inspects all mankind (v.13-15); and victory is not due to armies or warriors (v.16-17). (4) He delivereth those who fear Him (v.18-19); therefore his people long for Him, are glad in him, and trust in His name for victory (v.20-22). A gloss praises the plans of Yahweh as everlastingly secure, and also the happiness of His people (v.11-12)."<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Charles Augustus Briggs; Emilie Grace Briggs (1960) [1906]. A Critical and Exegetical Commentary on the Book of Psalms. International Critical Commentary. 1. Edinburgh: T & T Clark. At 284-286.</span></div>
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<a href="https://archive.org/details/p1criticalexeget15briguoft/page/288/mode/2up" target="_blank"><span style="font-family: "times" , "times new roman" , serif;">https://archive.org/details/p1criticalexeget15briguoft/page/288/mode/2up</span></a></div>
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<span style="color: #333333; font-family: "times" , "times new roman" , serif;">[3]</span><br />
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<span style="color: #333333; font-family: "times" , "times new roman" , serif;">Here is Psalm 33 in the KJV</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Psalm 33<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">King James Version<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">33 Rejoice in the LORD, O ye righteous: for praise is comely
for the upright.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">2 Praise the LORD with harp: sing unto him with the psaltery
and an instrument of ten strings.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">3 Sing unto him a new song; play skilfully with a loud
noise.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">4 For the word of the LORD is right; and all his works are
done in truth.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">5 He loveth righteousness and judgment: the earth is full of
the goodness of the LORD.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">6 By the word of the LORD were the heavens made; and all the
host of them by the breath of his mouth.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">7 He gathereth the waters of the sea together as an heap: he
layeth up the depth in storehouses.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">8 Let all the earth fear the LORD: let all the inhabitants
of the world stand in awe of him.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">9 For he spake, and it was done; he commanded, and it stood
fast.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">10 The LORD bringeth the counsel of the heathen to nought:
he maketh the devices of the people of none effect.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">11 The counsel of the LORD standeth for ever, the thoughts
of his heart to all generations.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">12 Blessed is the nation whose God is the LORD; and the
people whom he hath chosen for his own inheritance.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">13 The LORD looketh from heaven; he beholdeth all the sons
of men.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">14 From the place of his habitation he looketh upon all the
inhabitants of the earth.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">15 He fashioneth their hearts alike; he considereth all
their works.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">16 There is no king saved by the multitude of an host: a
mighty man is not delivered by much strength.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">17 An horse is a vain thing for safety: neither shall he
deliver any by his great strength.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">18 Behold, the eye of the LORD is upon them that fear him,
upon them that hope in his mercy;<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">19 To deliver their soul from death, and to keep them alive
in famine.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">20 Our soul waiteth for the LORD: he is our help and our
shield.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">21 For our heart shall rejoice in him, because we have
trusted in his holy name.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">22 Let thy mercy, O LORD, be upon us, according as we hope
in thee.<o:p></o:p></span></div>
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[4]<br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333; font-family: "times" , "times new roman" , serif;">Bible Commentaries</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333;">Calvin's Commentary on the Bible</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="color: #333333;">Psalms 33</span></span></div>
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<span style="color: #333333;">Chapter Specific</span></div>
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<span style="color: #333333;">Verse 1 </span></div>
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<span style="color: #333333;">1.Rejoice in Jehovah, ye righteous. Here the inspired writer addresses believers or the righteous by name, because they alone are capable of proclaiming the glory of God. Unbelievers, who have never tasted his goodness, cannot praise him from the heart, and God has no pleasure in his name being pronounced by their unholy tongues. But the context shows more distinctly why this exhortation is suitable for believers only. Many, accordingly, expound the latter clause, Praise is comely for the upright, as meaning, that if the ungodly or hypocrites attempt this exercise, it will turn to the reproach and dishonor of God rather than to his praise; nay, more, that they only profane his holy name. It is, no doubt, very true, as I have already remarked, that God creates for himself a church in the world by gracious adoption, for the express purpose, that his name may be duly praised by witnesses suitable for such a work. But the real meaning of the clause, Praise is comely for the upright, is, that there is no exercise in which they can be better employed. And, assuredly, since God by his daily benefits furnishes them with such matter for celebrating his glory, and since his boundless goodness, as we have elsewhere seen, is laid up as a peculiar treasure for them, it were disgraceful and utterly unreasonable for them to be silent in the praises of God. The amount of the matter is, that the principal exercise in which it becomes the righteous to be employed is to publish among men the righteousness, goodness, and power of God, the knowledge of which is implanted in their minds. Following other interpreters, I have translated the clause, Praise is comely, but the word rendered comely may also be properly rendered desirable, if we view it as derived from the Hebrew word אוה, avah, which signifies to wish or desire. And certainly, when God allures believers so sweetly, it is proper that they employ themselves in celebrating his praises with their whole hearts. It is also to be observed, that when the prophet, after having in the first clause used the appellation, the righteous, immediately adds the words, the upright, which comprehend the inward integrity of the heart, he defines what true righteousness is, or in what it consists.</span></div>
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<span style="color: #333333;">Verse 2 </span></div>
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<span style="color: #333333;">2.Praise Jehovah upon the harp. It is evident that the Psalmist here expresses the vehement and ardent affection which the faithful ought to have in praising God, when he enjoins musical instruments to be employed for this purpose. He would have nothing omitted by believers which tends to animate the minds and feelings of men in singing God’s praises. The name of God, no doubt, can, properly speaking, be celebrated only by the articulate voice; but it is not without reason that David adds to this those aids by which believers were wont to stimulate themselves the more to this exercise; especially considering that he was speaking to God’s ancient people. There is a distinction, however, to be observed here, that we may not indiscriminately consider as applicable to ourselves, every thing which was formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, touching the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education; that is to say, the puerile instruction of the law: I speak of the stated service of the temple. For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their object not to dissever their cheerfulness from the praises of God. But when they frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to him. Paul allows us to bless God in the public assembly of the saints only in a known tongue, (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St Paul determines concerning speaking in an unknown tongue. (672) What shall we then say of chanting, which fills the ears with nothing but an empty sound? Does any one object, that music is very useful for awakening the minds of men and moving their hearts? I own it; but we should always take care that no corruption creep in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul, to proceed beyond what we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy.</span></div>
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<span style="color: #333333;">Verse 3 </span></div>
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<span style="color: #333333;">3.Sing unto him a new song. As the Psalmist afterwards treats of the mighty works of God, and particularly concerning the preservation of the Church, it is not wonderful that he exhorts the righteous to sing a new, that is, a rare and choice song. The more closely and diligently that believers consider the works of God, the more will they exert themselves in his praises. It is no common song, therefore, which he exhorts them to sing, but a song corresponding to the magnificence of the subject. This is also the meaning of the second clause, in which he urges them to sing loudly. In this sense, I understand the Hebrew word היתיב, heytib, although others refer it rather to the proper setting of the notes.</span></div>
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<span style="color: #333333;">Verse 4 </span></div>
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<span style="color: #333333;">4.For the word of Jehovah is right. As I have just remarked, the Psalmist first sets forth God’s general providence by which he governs the whole world; and he tells us that he so exerts his power in the whole course of his operations, that the most perfect equity and faithfulness shine forth everywhere. Some will have the terms word and work to be synonymous; but I think there is a distinction, and that word means the same thing as counsel or ordinance, while work signifies the effect or execution of his counsel. I grant that here the same subject is repeated in different words, as is the case in other places; but a slight variation will be found in such repetitions, that the same thing may he expressed in various ways. The amount of what is stated is, that whatever God appoints and commands is right; and whatever he brings to pass in actual operation is faithful and true. Meanwhile, it ought to be observed, that the term word is not to be understood of doctrine, but of the method by which God governs the world.</span></div>
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<span style="color: #333333;">Verse 5 </span></div>
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<span style="color: #333333;">5.He loveth righteousness and judgment. This is a confirmation of the preceding verse, and intimates to us that God of his own nature loves righteousness and equity. It therefore follows, that froward affections cannot hurry him, after the manner of men, to evil devices. At first sight, indeed, this appears but a common commendation of God, and of small importance, because all confess that he observes the most perfect rule of righteousness in all his works. Why then, may some one say, has a new song just been spoken of, as if it had been about some unusual matter? We answer, in the first place, because it is too obvious how wickedly a great part of the world shut their eyes to God’s righteousness, while they either carelessly overlook innumerable proofs of his providence, or imagine that they happen by chance. But there is often a worse fault than this; namely, that if our wishes are not gratified, we instantly murmur against God’s righteousness; and although the maxim, “God doeth all things righteously,” is in every man’s mouth, yet scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this truth is pronounced, “Thus it pleaseth God,” every man would obediently submit himself to God’s will. Now, as men in adversity are with the utmost difficulty brought to this point - to acknowledge that God is just, and as, in prosperity, they soon fall from the acknowledgement of it, it is not to be wondered at that the prophet, in order to persuade men that God is an upright governor, affirms that he loveth righteousness. Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has profited much.</span></div>
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<span style="color: #333333;">Others explain this to mean, that God loveth righteousness in men. This, indeed, is true; but it is far from the sense of the text, because the design of the Holy Spirit here is to maintain the glory of God in opposition to the poison of ungodliness, which is deeply seated in many hearts. In the second clause of the verse, the Psalmist commends another part of God’s excellence, namely, that the earth is full of his goodness The righteousness of God ought justly to incite us to praise him, but his goodness is a more powerful motive; because, the more experience which any man has of his beneficence and mercy, the more strongly is he influenced to worship him. Farther, the discourse is still concerning all the benefits of God which he scatters over the whole human race. These, the inspired writer declares, meet us wherever we turn our eyes.</span></div>
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<span style="color: #333333;">Verse 6 </span></div>
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<span style="color: #333333;">6.By the word of Jehovah. That he may stir us up to think more closely of God’s works, he brings before us the creation of the world itself; for until God be acknowledged as the Creator and Framer of the world, who will believe that he attends to the affairs of men, and that the state of the world is controlled by his wisdom and power? But the creation of the world leads us by direct consequence to the providence of God. Not that all men reason so justly, or are endued with so sound a judgment, as to conclude that the world is at this day maintained by the same divine power which was once put forth in creating it: on the contrary, the great majority imagine that he is an idle spectator in heaven of whatever is transacted on earth. But no man truly believes that the world was created by God unless he is also firmly persuaded that it is maintained and preserved by him. Wisely and properly, therefore, does the prophet carry us back to the very origin of the world, in order to fix in our minds the certainty of God’s providence in the continual order of nature. By the figure synecdoche, he uses the term heavens for the whole fabric of the world, because, as I have elsewhere remarked, the sight of the heavens more than all the other parts of creation transports us with admiration. He therefore immediately adds, And all the host of them, by which phraseology, according to the usual method of Scripture, he means the stars and planets; for if the heavens were destitute of this ornament, they would in a manner be empty. In saying that the heavens were created by the word of God, he greatly magnifies his power, because by his nod alone, (674) without any other aid or means, and without much time or labor, (675) he created so noble and magnificent a work. But although the Psalmist sets the word of God and the breath of his mouth in opposition both to all external means, and to every idea of painful labor on God’s part, yet we may truly and certainly infer from this passage, that the world was framed by God’s Eternal Word, his only begotten Son. Ancient interpreters have, with considerable ingenuity, employed this passage as a proof of the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other places, particularly from Isaiah 11:4, that by the breath of the mouth is meant nothing else but speech. For it is there said concerning Christ, “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As powerful and effective speech is there allegorically denominated the rod of his mouth; so in like manner, for another purpose it is denominated in the immediately succeeding clause the breath of his mouth, to mark the difference that exists between God’s speech and the empty sounds which proceed from the mouths of men. In proving the Divinity of the Holy Spirit, therefore, I durst not press this text against Sabellius. Let us account it sufficient that God has formed the heavens by his Word in such a manner as to prove the eternal Deity of Christ. Should any object that these divine persons would not appear distinct if the terms Word and Breath are synonymous; I answer, that the term breath is not employed here simply as in other places, in which there is evidently a distinction made between the Word and the Spirit; but the breath of his mouth is used figuratively for the very utterance of speech; as if it had been said, As soon as God uttered the breath of his mouth, or proclaimed in word what he wished to be done, the heavens were instantly brought into existence, and were furnished, too, with an inconceivable number and variety of stars. It is indeed true that this similitude is borrowed from men; but the Scriptures often teach in other places, that the world was created by that Eternal Word, who, being the only begotten Son of God, appeared afterwards in flesh.</span></div>
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<span style="color: #333333;">Verse 7 </span></div>
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<span style="color: #333333;">7.He gathered together the waters of the sea as into a heap. (676) Here the Psalmist does not speak of all that might have been said of every part of the world, but under one department he comprehends all the rest. He celebrates, however, a signal and remarkable miracle which we see in looking on the surface of the earth; namely, that God gathers together the element of water, fluid and unstable as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers confess, and experience openly proclaims, that the waters occupy a higher place than the earth. How is it then that, as they are fluid and naturally disposed to flow, they do not spread abroad and cover the earth, and how is it that the earth, which is lower in position, remains dry? In this we certainly perceive that God, who is ever attentive to the welfare of the human race, has inclosed the waters within certain invisible barriers, and keeps them shut up to this day; and the prophet elegantly declares that they stand still at God’s commandment, as if they were a heap of firm and solid matter. Nor is it without design that the Holy Spirit, in various passages, adduces this proof of divine power, as in Jeremiah 5:22, and Job 38:8</span></div>
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<span style="color: #333333;">In the second part of the verse, he seems to repeat the same idea, but with amplification. God not only confines the immense mass of waters in the seas, but also hides them, by a mysterious and incomprehensible power, in the very bowels of the earth. Whoever will compare the elements among themselves, will reckon it contrary to nature that the bottomless depths, or the immeasurable gulfs of waters, whose native tendency is rather to overwhelm the earth, should lie hid under it. That so many hollow channels and gulfs, accordingly, should not swallow up the earth every moment, affords another magnificent display of divine power; for although now and then some cities and fields are engulfed, yet the body of the earth is preserved in its place.</span></div>
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<span style="color: #333333;">Verse 8 </span></div>
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<span style="color: #333333;">8.Let all the earth fear Jehovah. The Psalmist concludes that there is just reason why the whole world should reverently submit itself to the government of God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in awe of him, just means to do honor to, and to reverence his mighty power. It is a mark of great insensibility not to bow at God’s presence, from whom we have our being, and upon whom our condition depends. The prophet alludes to both these things, affirming that the world appeared as soon as God spake, and that it is upheld in being by his commandment; for it would not have been enough for the world to have been created in a moment, if it had not been supported in existence by the power of God. He did not employ a great array of means in creating the world, but to prove the inconceivable power of his word, he ordered that so soon as he should as it were pronounce the word, the thing should be done. (677) The word command, therefore, confirms what I formerly said, that his speech was nothing else than a nod, or wish, and that to speak implies the same thing as to command. It is proper, however, to understand that in this nod, or command, the eternal wisdom of God displayed itself.</span></div>
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<span style="color: #333333;">Verse 10 </span></div>
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<span style="color: #333333;">10.Jehovah scattereth the counsel of the nations. After briefly touching upon the creation of the world, the Psalmist returns to his former subject, namely, to show that the events which daily come to pass are undoubted proofs of the providence of God. And lest any man should be surprised, that he should exhibit God as an adversary to men, scattering their counsels rather than establishing and bringing them to a happy issue, he selects an instance which had the greatest power to comfort the saints. We know how many things men continually venture upon and contrive against all law and justice, and how they endeavor by their devices to turn the world upside down, that they may tyrannically acquire power to trample upon the good and simple. What creatures then would be more miserable than we, if men, possessed of such a variety of wicked affections, were permitted to act with unlicensed wantonness towards us? But when God declares from heaven to us, that it is his work to dash in pieces their devices, and to bring their determinations to nought, there is no reason why we should not keep ourselves quiet, even when they bestir themselves most tumultuously. God is, therefore, said to overthrow the counsels of men, not because he professedly delights in frustrating them, but to check their wantonness; for they would immediately throw all things into confusion were they to succeed according to their wishes: yea, as in outraging equity, and vexing the upright and innocent, they fail not to fight against God himself, it is very necessary to consider that God’s power and protection is set in opposition to their fury. And as the great majority of men, despising all modesty, rush headlong into indiscriminate licentiousness, the prophet speaks not only of individual men, but of whole nations; in other words, he affirms, that however men may conspire among themselves, and determine to attempt this or that with great hosts, yet shall their purposes be brought to nought, because it is as easy for God to scatter multitudes as to restrain a few. But although it is God’s design in this place to fortify us with good hope against the boldness of the wicked, he warns us, at the same time, to undertake nothing without his command and guidance.</span></div>
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<span style="color: #333333;">Verse 11 </span></div>
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<span style="color: #333333;">11.The counsel of Jehovah. The prophet extols the infinite power of God in such a manner as that he may build up our faith in its greatness; for he does not here commend a counsel of God which is hidden in heaven, and which he would have us to honor and revere at a distance. But as the Lord everywhere in Scripture testifies that he loveth righteousness and truth; that he cares for the righteous and good; and that he is ever inclined to succor his servants when they are wrongfully oppressed; — the prophet means, that all this shall remain sure and steadfast. Thus he declares for what end God bringeth to nought the counsels of the nations, namely, because without discrimination they run headlong into the violation of all order.</span></div>
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<span style="color: #333333;">In the first place, then, let us learn to look at God’s counsel in the glass of his word; and when we have satisfied ourselves that he has promised nothing but what he has determined to perform, let us immediately call to mind the steadfastness of which the prophet here speaks. And as many, or rather whole, nations sometimes endeavor to impede its course by innumerable hinderances, let us also remember the preceding declaration, that when men have imagined many devices, it is in God’s power, and often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended to have our faith exercised in this practical knowledge; otherwise what he here says of the counsel of God would be but cold and fruitless. But when we shall have once persuaded ourselves of this, that God will defend his servants who call upon his name, and rid them of all dangers; whatever mischief the wicked may practice against them, their endeavors and attempts shall in nowise terrify us, because, so soon as God sets himself in opposition to their machinations, no craft on their part will be able to defeat his counsel.</span></div>
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<span style="color: #333333;">Verse 12 </span></div>
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<span style="color: #333333;">12.Blessed are the people whose God is Jehovah. This verse excellently agrees with the preceding, because it would profit us little to observe what is said of the stability of God’s counsel if that counsel referred not to us. The prophet, therefore, in proclaiming that they are blessed whom God receives into his protection, reminds us that the counsel which he had just mentioned is not a secret which remains always hidden in God, but is displayed in the existence and protection of the Church, and may there be beheld. Thus we see, that it is not those who coldly speculate about the power of God, but those alone who apply it to their own present benefit, who rightly acknowledge God as the Governor of the world. Moreover, when the Psalmist places all our blessedness in this, that Jehovah is our God, in touching upon the fountain of divine love towards us, he comprehends, in one word, whatever is wont to be desired to make life happy. For when God condescends to undertake the care of our salvation, to cherish us under his wings, to provide for our necessities, to aid us in all our dangers, all this depends on our adoption by him. But lest it should be thought that men obtain so great a good by their own efforts and industry, David teaches us expressly that it proceeds from the fountain of God’s gracious electing love that we are accounted the people of God. It is indeed true, that, in the person of Adam, men were created at first for the very purpose that they should be the sons of God; but the estrangement which followed upon sin deprived us of that great blessing. Until God, therefore, freely adopt us, we are all by nature wretched, and we have no other entrance to or means of attaining happiness but this, that God, of his own good pleasure, should choose us who are altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, who transfer to men what the prophet here ascribes to God, as if men would choose God for their inheritance. I own, indeed, that it is by faith that we distinguish the true God from idols; but this principle is always to be held fast, that we have no interest in him at all unless he prevent us by his grace.</span></div>
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<span style="color: #333333;">Verse 13 </span></div>
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<span style="color: #333333;">13.Jehovah looked down from heaven. The Psalmist still proceeds with the same doctrine, namely, that human affairs are not tossed hither and thither fortuitously, but that God secretly guides and directs all that we see taking place. Now he here commends God’s inspection of all things, that we on our part may learn to behold, and to contemplate with the eye of faith, his invisible providence. There are, no doubt, evident proofs of it continually before our eyes; but the great majority of men, notwithstanding, see nothing of them, and, in their blindness, imagine that all things are under the conduct of a blind fortune. Nay, the more plenteously and abundantly that he sheds his goodness upon us, the less do we raise our thoughts to him, but preposterously settle them down immovably on the external circumstances which surround us. The prophet here rebukes this base conduct, because no greater affront can be offered to God than to shut him up in heaven in a state of idleness. This is the same as if he were to lie buried in a grave. What kind of life would God’s life be, if he neither saw nor took care of any thing? Under the term throne, too, the sacred writer shows, from what is implied in it, what an absurd infatuation it is to divest God of thought and understanding. He gives us to understand by this word, that heaven is not a palace in which God remains idle and indulges in pleasures, as the Epicureans dream, but a royal court, from which he exercises his government over all parts of the world. If he has erected his throne, therefore, in the sanctuary of heaven, in order to govern the universe, it follows that he in no wise neglects the affairs of earth, but governs them with the highest reason and wisdom.</span></div>
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<span style="color: #333333;">Verse 15 </span></div>
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<span style="color: #333333;">15.He who fashioned their hearts altogether. It appears that this is added for the express purpose of assuredly persuading believers, that, however the wicked might craftily, deceitfully, and by secret stratagems, attempt to withdraw themselves from God’s sight, and hide themselves in caverns, yet his eyes would penetrate into their dark hiding-places. And the Psalmist argues from the very creation that God cannot but bring men’s devices and doings into reckoning and judgment; because, though each man has intricate recesses concealed in his bosom, so that there is a wonderful diversity of different minds in this respect, and this great variety creates a most confounding obscurity; yet the eyes of God cannot be dazzled and darkened, so that he may not be a competent judge and take cognisance of his own work. By the adverb together, therefore, he does not mean that the hearts of men were formed at the same moment of time; but that all of them were fashioned even to one, and without a single exception; so that those manifest great folly who attempt to hide, or to withdraw the knowledge of their hearts from him who framed them. The discourse may also be understood as meaning, that men cannot, by the erring devices of their own thoughts, diminish the authority of God over them, so that he may not govern by his secret providence the events which seem to them to happen by chance. We see, indeed, he in forming their vain hopes, they despoil God of his power, and transfer it to the creatures, at one time to this object, and at another time to that, conceiving that they have no need of his aid, so long as they are furnished with outward means and helps to protect themselves.</span></div>
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<span style="color: #333333;">Verse 16 </span></div>
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<span style="color: #333333;">It therefore follows, A king is not saved for the multitude of his host, etc By this the inspired writer means to teach us, that the safety of men’s lives depends not upon their own strength, but upon the favor of God. He names particularly kings and giants rather than others; because, as they are not of the common class of men, but of a higher condition, they appear to themselves to be beyond the reach of all danger from darts, and if any adversity befall them, they promise themselves an easy deliverance from it. In short, intoxicated with a presumptuous confidence of their own strength, they scarcely think themselves mortal. They are still more hardened in this pride by the foolish admiration of the common people, who stand amazed at the greatness of their power. If, therefore, neither a king is saved by his troops, nor a giant by his strength, when they are exposed to danger, in vain do mankind neglect the providence of God, and look around them for human help. From this it follows, that the condition, both of the strong and the weak, is miserable, until they learn to rely on the protection of God.</span></div>
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<span style="color: #333333;">Verse 17 </span></div>
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<span style="color: #333333;">17.A horse is a deceitful thing for safety. In this verse, the Psalmist, by the figure synecdoche under the name of horse, is to be understood as meaning any kind of help. The sense is, that in general those who conceive that their life is well protected by earthly means, are commonly disappointed at the very crisis of danger, and are miserably beguiled to their utter undoing, so that God therein clearly shows them their folly. It is true, that kings are not armed with the sword in vain, nor is the use of horses superfluous, nor are the treasures and resources which God furnishes to defend men’s lives unnecessary, provided a right method of employing them be observed. But as the greater part of men the more they are surrounded with human defences, withdraw themselves the farther from God, and by a false imagination persuade themselves that they are in a haven safe from all disturbance, God acts most justly in disappointing this madness. This is the reason why his gifts often pass away without effect, because the world, by separating them from the giver, is also justly deprived of his blessing.</span></div>
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<span style="color: #333333;">Verse 18 </span></div>
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<span style="color: #333333;">18.Behold, the eye of Jehovah is upon them that fear him. Having shown that what men account their best defences often profit them nothing, or rather are utterly worthless, when men depend upon them; the Psalmist now shows, on the other hand, that believers, although they are neither men of great power nor of great wealth, are nevertheless sufficiently protected by God’s favor alone, and shall be safe for ever. His meaning is not a little illustrated by this comparison, that kings and giants derive no aid from their invincible strength, while God supports the life of the saints in famine and dearth, as really as if he were to restore life to them when dead. We consequently understand better why the prophet lays low all the strength of the world; not, surely, that men should lie prostrate, or be so heart-broken as to pine away in despair; but that, laying aside their pride, they should fix their thoughts on God alone, and persuade themselves that their life depends on his protection. Moreover, in saying that the eye of God is bent upon them that fear him to save them, he expresses more than if he had said that his hand and power were sufficient to preserve them. A doubt might creep into the minds of the weak, whether God would extend this protection to every individual; but when the Psalmist introduces him as keeping watch and ward, as it were, over the safety of the faithful, there is no reason why any one of them should tremble, or hesitate with himself a moment longer, since it is certain that God is present with him to assist him, provided he remain quietly under his providence. From this, also, it appears still more clearly how truly he had said a little before, that the people are blessed whose God is Jehovah, because, without him, all the strength and riches which we may possess will be vain, deceitful, and perishing; whereas, with a single look he can defend his people, supply their wants, feed them in a time of famine, and preserve them alive when they are appointed to death. The whole human race, no doubt, are maintained by the providence of God; but we know that his fatherly care is specially vouchsafed to none but his own children, that they may feel that their necessities are truly regarded by him.</span></div>
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<span style="color: #333333;">Verse 19 </span></div>
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<span style="color: #333333;">Again, when it is affirmed, that God, in times of famine and dearth, has remedies in readiness to preserve the lives of the godly, we are taught that the faithful only pay due honor to his providence when they allow not their hearts to despond in the extremest indigence; but, on the contrary, raise their hopes even from the grave. God often suffers his servants to be hungry for a time that he may afterwards satiate them, and he overspreads them with the darkness of death that he may afterwards restore them to the light of life. Yea, we only begin to place our trust firmly in him when death comes to present itself before our eyes; for, until we have known by experience the vanity of the aids of the world, our affections continue entangled in them, and wedded to them. The Psalmist characterises believers by two marks, which comprehend the whole perfection of our life. The first is, that we reverently serve the Lord; and the second, that we depend upon his grace. Hypocrites may loudly boast of their faith, but they have never tasted even a little of the divine goodness, so as to be induced to look to him for what they need. On the contrary, when the faithful give themselves with their whole heart to the service and fear of God, this affection springs from faith; or rather the principal part of right worship, which the faithful render to God, consists in this, that they depend upon his mercy.</span></div>
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<span style="color: #333333;">Verse 20 </span></div>
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<span style="color: #333333;">20.Our soul waiteth upon Jehovah. What the Psalmist has hitherto spoken concerning God’s providence, and particularly concerning that faithful guardianship by which he protects his people, he has spoken not so much from himself as from the mouth of the Holy Spirit. He now, therefore, in the name of the whole Church, raises his song to declare that there is nothing better than to commit our welfare to God. Thus we see that the fruit of the preceding doctrine is set forth to all true believers, that they may unhesitatingly cast themselves with confidence, and with a cheerful heart, upon the paternal care of God. In this matter, the Psalmist declares nothing concerning himself in particular, but unites the whole of the godly with him in the acknowledgement of the same faith. There is an emphasis in the word soul which should be attended to; for, although this is a common mode of speech among the Hebrews, yet it expresses earnest affection; as if believers should say, We sincerely rely upon God with our whole heart, accounting him our shield and help.</span></div>
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<span style="color: #333333;">Verse 21 </span></div>
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<span style="color: #333333;">21.Surely our heart shall rejoice in him. As the particle כי , ki, which is twice employed in this verse, has various meanings in Hebrew, it may be understood in a twofold sense here. If we expound it affirmatively in both clauses, the sense will be, that believers glory both in their joy and in their hope. Nor do I think it improper that these two should be referred to distinctly in the same context thus: Surely God shall always be our joy; surely his holy name shall be like an impregnable fortress for our refuge. Whence is it that believers continue perseveringly to call upon God, but because, satisfied with his favor, they have always, amidst their sorrows and griefs, this comfort, which is sufficient to maintain their cheerfulness? Justly, therefore, do believers affirm, in the first place, that their heart rejoices in the Lord; because, freed from wandering after the fascinations of the world, they neither waver nor hesitate at every change of fortune, but place the whole felicity of their life in enjoying the free and paternal favor of God. They afterwards add, in the second place, that they trust in his holy name. If any one, however, choose to understand the particle כי , ki, as meaning because, assigning a cause or reason, the sense will be no less properly and elegantly expressed in this way: Because our hope is fixed on God, he will be equally ready on his part to minister to us continual matter of joy. And experience undoubtedly proves, that when men are overwhelmed with sorrow, and pine away with care, grief, and anxiety, it is that they may receive the recompense of their folly; seeing that there is nothing to which they are led with more difficulty, than to set their hopes on God alone, and not to exult in their own deceitful imaginations, with which they please themselves.</span></div>
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<span style="color: #333333;">Verse 22 </span></div>
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<span style="color: #333333;">22.Let thy mercy be on us, O Jehovah! At length the psalm concludes with a prayer, which the sacred writer offers in the name of all the godly, that God would make them feel from the effect that they have not relied on the divine goodness in vain. In the meantime, the Spirit, by dictating to us this rule of prayer by the mouth of the prophet, teaches us, that the gate of divine grace is opened for us when salvation is neither sought nor hoped for from any other quarter. This passage gives us another very sweet consolation, namely, that if our hope faint not in the midst of our course, we have no reason to fear that God will fail to continue his mercy towards us, without intermission, to the end of it.</span><br />
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<span style="color: #333333;">Calvin, John. "Commentary on Psalms 33:4". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-33.html. 1840-57.</span><br />
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<span style="color: #333333;">[5]</span><br />
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<span style="color: #333333;">An Overview of the Psalms from The Bible Project </span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><br />Hugh C. Wood, Atlanta, Georgia<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times" , "times new roman" , serif;">Calvin, John. "Commentary on Psalms 33:4". "Calvin's Commentary on the Bible" (Public Domain)</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Labels: Hugh C. Wood, Hugh Wood, Peachtree Church, Presbyterian Church, Psalms of Worship John Calvin, Geneva 1551, Psalm 33, Agape Class, Martha Wilson Class, </span></div>
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Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-33679420094686791992020-07-04T01:45:00.003-07:002020-07-04T17:01:20.773-07:00An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large; font-weight: 400;">An Overview of Four (4) Psalms - Beginning at Psalm 100</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">For the next four (4) weeks we will take a brief overview and reflection of some of the most magnificent PSALMS ever written by GOD.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">This week we look at Psalm 100. Next week we will look at Psalm 33. Then we will look at the Magnificent Psalms, 103 and 111.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">As an historian and biblical archaeologist (amateur) I find myself constantly citing to a certain event [the Now] and the looking back to some date [900 BCE] [the Then (the Past)] </span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">I then draw a comparison, </span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">but let me make clear that with the solid Foundation of The Christ in our lives we look FORWARD from [ the Now ] a 1000 years [1] and 10,000 [2] years to [the Future].</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">Time with Christ is both Now [Heb 3:15] and Forever [Rev. 22].</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">So, we come here before God, as children of God, rooted in the knowledge that we have been with God all this time AND that we will be with him for a coming 1,000 years and 10,000</span> <span style="font-weight: normal;">years. </span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">And let us then look to some of his most inspiring works:</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">The</span> <span style="font-weight: 400;">Psalms</span><span style="font-weight: normal;">.</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">This 2020 "Shutdown" due to a virus has been debilitating to my christian soul.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">As a child I delayed getting dressed for Sunday School and Church until I finished the comics.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">I never thought that I would "miss" the Order of Worship,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">the Great Hymns of the Church,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">the calling us to Worship,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">the Offertory (yes the Offertory) [3]</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">So, as I was preparing for this little task the Psalms, God reminded me that I had recorded Dr. Jay Madden </span><span style="font-weight: normal;">reading the Old Hundredth.</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">I found the Introduction of Peachtree "Presbyterian" Church on</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">Sunday January 10, 2016 </span><span style="font-weight: normal;">as we have filed into worship for decades and listened to the following.</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">If we were together in the corporate body, I would say to you:</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;">ALL RISE as we come together for Worship this morning:</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;"><a href="https://www.youtube.com/watch?v=TE5rpUZRrAc&" target="_blank">Christ is Made the Sure Foundation +the Old Hunderth</a></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;">[Filmed by Hugh C. Wood, 01102016 at PPC. </span>© <span style="font-weight: normal;">Peachtree Church. All Rights Reserved] [4]</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large; font-weight: normal;"><span style="color: #333333; font-family: "times new roman" , serif;">Most scholars agree that King David wrote at a minimum 72 of the
150 (or if you bring in the Dead Sea Scrolls - 151) Psalms. [5] </span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="font-weight: normal;"><span style="color: #333333; font-family: "times new roman" , serif;">While David wrote Psalm 100 during his reign, it seems to have
been "associated" during King Solomon's (the King who followed
David </span></span><span style="color: #333333; font-family: "times new roman" , serif;">- and his son) with the moving of the Ark into the Temple.
(Solomon not David built the 2nd Temple) </span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">In II Chronicles 7:10 references are connected by scholars to
Psalm 100 and to the bringing of the Ark into the new Temple.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">2Ch 7:10</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">And on the three and twentieth day of the seventh month he sent
the people away into their tents, </span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></i></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><i><span style="color: #333333; font-family: "times new roman" , serif;">glad and merry in heart for the goodness that the LORD had
shewed unto David, and to Solomon, and to Israel his people.</span><span style="font-family: "times new roman" , serif;"> </span></i></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><i><span style="color: #333333; font-family: "times new roman" , serif;"><br /></span></i></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">[in larger context that the Ark had come home
to "its home" the Temple]</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">Conceptually, every time (over a lifetime) that I have heard the
Old 100 sung in a Presbyterian Church or any Church</span><span style="font-family: "times new roman" , serif;"> </span><span style="color: #333333; font-family: "times new roman" , serif;">it reminds me that I can come freely into the presence of the
Magnificent God and </span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">Worship directly with Him and in his Presence.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">Amen.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">So from where did this magnificent hymn come?<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">It comes from Psalm 100. </span><br />
<span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="color: #333333; font-family: "times" , "times new roman" , serif; font-size: large;">I always cite to the NIV, but for historical and reasons of hymnody, I cite to the KJV
here:<o:p></o:p></span></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">Psalm 100</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">King James Version</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">100 Make a joyful noise unto the Lord, all ye lands.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">2 Serve the Lord with gladness: come before his presence with
singing.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">3 Know ye that the Lord he is God: it is he that hath made us,
and not we ourselves; we are his people, and the sheep of his pasture.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<i><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: #333333; font-family: "times new roman" , serif;">4 Enter into his gates with thanksgiving, and into his courts
with praise: be thankful unto him, and bless his name.</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></b></span></i></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;"><i><b>5 For the Lord is good; his mercy is everlasting; and his truth
endureth to all generations.</b></i></span><span style="font-weight: normal;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This hymn was written off this Psalm in 1551. It has inspired Christians
for almost 500 years.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">"Old 100th" or "Old Hundredth" (also
commonly called "Old Hundred") is a hymn tune in Long Metre from
Pseaumes Octante Trois de David (1551) (the second edition of the Genevan
Psalter) and is one of the best known melodies in all Christian musical
traditions. The tune is usually attributed to the French composer Louis
Bourgeois (c. 1510 – c.1560).</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">Although the tune was first associated with Psalm 134 in the
Genevan Psalter, the melody receives its current name from an association with
the 100th Psalm, in a translation by William Kethe entitled "All People
that on Earth do Dwell". The melody is also sung to various other lyrics,
including various German Lutheran chorales: it has been used as cantus firmus
in a chorale cantata by Johann Sebastian Bach. (wiki)</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span></div>
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<span style="font-size: large;">The Old Hundreth</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Let us look again to a magnificent rendition of the Old Hundredth <o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Praise God, from whom all blessings flow;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Praise Him, all creatures here below;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Praise Him above, ye heav'nly host;</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Praise Father, Son, and Holy Ghost.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Amen.</span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Author: Thomas Ken (1674).</span><br />
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/2kmskQGUIlc/0.jpg" frameborder="0" height="266" src="https://www.youtube.com/embed/2kmskQGUIlc?feature=player_embedded" width="320"></iframe></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><a href="https://www.youtube.com/watch?v=2kmskQGUIlc">https://www.youtube.com/watch?v=2kmskQGUIlc</a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Comments about the "Doxology" [6]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">As we go through this four (4) week look at the Psalms, please ask yourself
two (2) questions:</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;"><br /></span></span>
<span style="color: #333333; font-family: "times new roman" , serif; font-size: large;">QUESTIONS FOR YOU:</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">1. How has this Psalm (Psalm 100) strengthened my
foundation as Christian over my life?</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span><br />
<span style="font-size: large;"><span style="color: #333333; font-family: "times" , "times new roman" , serif;"><br /></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;">2. How does this Psalm (Psalm 100) provide guidance for me
going forward in my life?</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: #333333; font-family: "times new roman" , serif;"><br /></span></span>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">If you would like to keep these notes in a Journal for the next
four (4) weeks, please do. </span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">We can publish
some of you more uplifting and inspirational notes, if you wish. </span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif; font-size: large;"><br /></span>
<span style="font-family: "times new roman" , serif; font-size: large;">If you have a inspirational story about how the Psalms have deeply affected, changed or supported your life, send it to me. </span></span><span style="font-family: "times new roman" , serif; font-size: large;">We can publish it here for the class if you approve. </span><span style="font-family: "times" , "times new roman" , serif; font-size: large;">[Subject to personal identifiers redaction in this rough and tumble world on the Internet, these days].</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><br /></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">We will look to Psalm 33 next week, and I will (maybe) provide some links to Calvin's Commentaries on the Psalms. [7]</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;"><span style="font-size: large;"><br /></span></span>
<span style="font-family: "times new roman" , serif;"><span style="font-size: large;">Till then,</span></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Much Love to you,</span><br />
<br /></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Hugh Wood</span></span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Atlanta, Georgia</span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: 18px;">& & & </span></span><br />
<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: 18px;">& & &</span></span><br />
<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: 18px;">& & &</span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif; font-size: 18px;">Here is a tip I found from an Author for spending more time in the Word</span></span></div>
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<span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif; font-size: 13.5pt;">& & &<o:p></o:p></span></span></div>
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<span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif; font-size: 13.5pt;"><br />
Make a Habit of Spending Time with God<o:p></o:p></span></span></div>
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<span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif; font-size: 13.5pt;">by Carol Smith on
Wednesday, January 01, 2014 at 7:00 AM<o:p></o:p></span></span></div>
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Share:<o:p></o:p></span></span></div>
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<span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif; font-size: 13.5pt;"> <o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><span style="font-size: 13.5pt;">This article is courtesy
of HomeLife magazine.<o:p></o:p></span></span></div>
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Do you ever feel weary of spending time with God? Oh, you might not say it that
way — and you might not say it out loud — but if we're honest, we'd all admit
to experiencing seasons when time spent in prayer or Scripture reading feels
more like a boring chore than an intimate connection with the living God.<o:p></o:p></span></span></div>
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Maybe we still have our "quiet time" or devotional time or whatever
we call it — perhaps out of guilt or because we're afraid not to. Or maybe we
don't because it feels like wasted time.<o:p></o:p></span></span></div>
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Still, deep down we desperately desire to connect with our Creator. And He
wants to connect with us. Figuring out how to do that seems difficult, though.
After all, God is God. He's huge and mysterious and greater than us. He's
everywhere, yet He's invisible. So we don't connect with God in quite the same
way we would with a friend at a coffee shop. Yet He asks us to come and spend
time with Him.<o:p></o:p></span></span></div>
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So how do we, in the words of Philip Yancey, "reach for the invisible
God?" The answer is simple enough: We make it a habit. The trick seems to
be keeping our intentional efforts from becoming empty rituals that contain our
spiritual efforts rather than enliven them.<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><span style="font-size: 13.5pt;"><br />
Finding a rhythm<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><span style="font-size: 13.5pt;"><br />
John Ortberg, author of The Life You've Always Wanted, says consistent
spiritual discipline becomes, "a rhythm for living in which we can grow
more intimately connected to God."<o:p></o:p></span></span></div>
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Through it, we're actually tapping into our source of strength, faith, and joy.
It's how we see our lives changed in ways that can seem hard to believe. We
become more like God's children as we spend time with Him (see Romans 8:29).<o:p></o:p></span></div>
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Spending time in God's Word isn't about gaining more knowledge. One thing we
understand in this information age is how to absorb a set of facts, but our
faith is more than a set of beliefs. It's about getting to know Someone as real
as the person next to us, yet as mysterious as the universe (see Psalm 25:4).<o:p></o:p></span></div>
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Practicing the presence of God<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;">Practicing. That means it's
ongoing and we'll never get it "perfect." But we acknowledge the God
we don't see — and sometimes don't feel — is with us. The question becomes,
then, how do we practice?<o:p></o:p></span></div>
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We schedule time. It takes effort to find the time and energy to connect with God
on a regular basis - just as it does with any relationship that matters. The
truth is we can find a few minutes to be alone with God, but we have to be
intentional. Think of it as though you're scheduling an appointment on your
calendar to meet a friend.<o:p></o:p></span></div>
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We strive to be consistent. Commitment to faith is not reflected in the number
of days we can check time with God off on our calendars; nevertheless, it does
matter that we consistently set aside time to sit with Him.<o:p></o:p></span></div>
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Consistency doesn't mean a boring routine either. Don't be afraid to change
your habits. What time of day offers you the best chance to have a clear mind
and the ability to focus? Are you still using the same devotional guide even
though its message doesn't meet you where you are? Have you been doing the same
thing for years because someone said it was the best way? Decide what works (or
doesn't) for you. Explore a new strategy, and don't give up if it seems hard at
first.<o:p></o:p></span></div>
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We get quiet. Christ often went to solitary places to pray (see Matthew 14:23;
Mark 1:35; Luke 6:12). Maybe leaving the house to find solitude isn't
realistic, but we can all find ways to shut out the noise and put ourselves in
a position to hear God. In fact, it's essential.<o:p></o:p></span></div>
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Developing fresh habits<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;">There are many ways to
focus your mind on "what is above" (see Colossians 3:1-2). If you're
feeling a bit stuck, try developing fresh habits. Whether you're getting back
to spiritual disciplines, just starting out, or in the middle of a long run,
here are some ideas you may want to try:<o:p></o:p></span></div>
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Write a prayer that expresses your heartfelt desire to follow God in this
season of your life. If you keep it somewhere close, then you have a starting
point for your daily time with God.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;">Read one Psalm each day.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Use a journal. You can write your prayers to God. You can list concerns or what
you're grateful for. You can write the first thing that comes to mind when you
consider what God is doing in your life.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Stop and listen. Too often we feel we aren't doing anything if we aren't doing
anything. That's not true. Sit before God in silence, inviting Him to
recalibrate your soul (see Psalm 46:10).<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Practice posturing. Allow your body to reflect your heart. Bow low in humility
before God, get on your knees in prayer, or hold your hands out in acknowledgement
that anything you receive comes from God.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Get a Bible dictionary and read some background information about the Bible
passage you're reading. Understand more about the ears those words first fell
on. You might read something in a whole new light (see Psalm 119:33-35).<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Think more deeply about small bits. Let that one verse roll around in your mind
for a few minutes instead of reading five more verses. Give God room to
surprise you with insight. If you read only three verses in that sitting, that's
OK (see Psalm 119:47-48).<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Pray Scripture back to God. Pick a passage and pray the same one for a week at
a time, allowing it to fully sink in.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Get really honest with God. Let go of old ideas about how you
"should" approach God. Pour out your heart to Him (see Psalm 62:8).
Trust Him to be big enough to handle whatever you're dealing with.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Each moment is another opportunity to reconnect with God, step away from the
same old routine, and invite Him to do a new thing in our lives.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Carol Smith is a writer living in Nashville, Tenn.<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
Follow her at<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;"><br />
https://www.lifeway.com/en/articles/christian-living-discipleship-spending-time-with-god</span></div>
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<span style="font-size: 13.5pt;"><br /></span></div>
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<span style="font-size: 13.5pt;">& & &</span></div>
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</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Footnotes:</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><br /></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">[1]</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><br /></span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Psalm 90:4</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><br /></span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night.</span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">2 Peter 3:8</span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">But do not let this one fact escape your notice, beloved, </span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">that with the Lord one day is like a thousand years, </span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">and a thousand years like one day.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><br /></span></h3>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">[2]</span></h3>
<div>
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;"><br /></span></div>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; position: relative;">
<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">When we've been there ten thousand years,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Bright shining as the sun,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">We've no less days to sing God's praise,</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Than when we first begun. Newton, John</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Amazing Grace (1772).</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">[3]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">
<span style="font-weight: normal;">Praise God, from whom all blessings flow;</span></span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Praise Him, all creatures here below;</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Praise Him above, ye heav'nly host;</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Praise Father, Son, and Holy Ghost.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Amen.</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Author: Thomas Ken (1674)</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Tune: OLD HUNDREDTH</span></h3>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">[4]</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-weight: normal;">Christ is Made the Sure Foundation:</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Poet: Unknown, 7th Century (Angularis fundamentum)</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Translation (from Latin):} Rev. John Mason Neale (1818–1866), 1851</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Copyright: Public Domain</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Lyrics from Hymns for Christian Worship, 1909 (no. 152)</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">1. Christ is made the sure foundation,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Christ the head and cornerstone,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Chosen of the Lord, and precious,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Binding all the church in one;</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Holy Zion's help forever,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">And her confidence alone.</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">2. To this temple, where we call thee,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Come, O Lord of hosts, today:</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">With thy wonted loving-kindness,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Hear thy servants as they pray;</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">And thy fullest benediction</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Shed within its walls alway.</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">3. Here vouchsafe to all thy servants</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">What they ask of thee to gain,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">What they gain from thee, forever</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">With the blessed to retain,</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">And hereafter in thy glory</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Evermore with thee to reign.</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Amen.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">[5]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Psalm 151</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">https://www.bibleodyssey.org/en/passages/related-articles/psalm-151-and-the-dead-sea-scrolls</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[6]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">The Genevan Psalter of 1551 is different than the (historical) Presbyterian Doxology, but they both arise out of Psalm 100.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: times, times new roman, serif;">"Praise God, from whom all blessings flow"</span><br />
<span style="font-family: times, times new roman, serif;">Main article: Old 100th</span><br />
<span style="font-family: times, times new roman, serif;"><br /></span>
<span style="font-family: times, times new roman, serif;">Old 100th</span><br />
<span style="font-family: times, times new roman, serif;">Another doxology in widespread use in English, in some Protestant traditions commonly referred to simply as The Doxology or The Common Doxology,[5] begins "Praise God, from whom all blessings flow". The words are thus:</span><br />
<span style="font-family: times, times new roman, serif;"><br /></span>
<span style="font-family: times, times new roman, serif;">Praise God, from whom all blessings flow;</span><br />
<span style="font-family: times, times new roman, serif;">Praise Him, all creatures here below;</span><br />
<span style="font-family: times, times new roman, serif;">Praise Him above, ye heavenly host;</span><br />
<span style="font-family: times, times new roman, serif;">Praise Father, Son, and Holy Ghost. Amen.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"></span><br />
<span style="font-family: times, times new roman, serif;">These words were written in 1674 by Thomas Ken as the final verse of two hymns, "Awake, my soul, and with the sun" and "Glory to thee, my God, this night," intended for morning and evening worship at Winchester College. This final verse, separated from its proper hymns and sung to the tune "Old 100th", "Duke Street", "Lasst uns erfreuen", "The Eighth Tune" by Thomas Tallis, among others, frequently marks the dedication of alms or offerings at Sunday worship. </span><br />
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<span style="font-family: "times" , "times new roman" , serif;">[7]</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Bible Commentaries</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Calvin's Commentary on the Bible [Public Domain]</span><br />
<span style="font-family: "times" , "times new roman" , serif;">Psalms 100</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 1</span><br />
<span style="font-family: "times" , "times new roman" , serif;">1Make a joyful noise The Psalmist refers only to that part of the service of God which consists in recounting his benefits and giving thanks. And since he invites the whole of the inhabitants of the earth indiscriminately to praise Jehovah, he seems, in the spirit of prophecy, to refer to the period when the Church would be gathered out of different nations. Hence he commands (verse 2) that God should be served with gladness, intimating that his kindness towards his own people is so great as to furnish them with abundant ground for rejoicing. This is better expressed in the third verse, in which he first reprehends the presumption of those men who had wickedly revolted from the true God, both in fashioning for themselves gods many, and in devising various forms of worshipping them. And as a multitude of gods destroys and suppresses the true knowledge of one God only, and tarnishes his glory, the prophet, with great propriety, calls upon all men to bethink themselves, and to cease from robbing God of the honor due to his name; and, at the same time, inveighs against their folly in that, not content with the one God, they were become vain in their imaginations. For, however much they are constrained to confess with the mouth that there is a God, the maker of heaven and earth, yet they are ever and anon gradually despoiling him of his glory; and in this manner, the Godhead is, to the utmost extent of their power, reduced to a nonentity. As it is then a most difficult thing to retain men in the practice of the pure worship of God, the prophet, not without reason, recalls the world from its accustomed vanity, and commands them to recognize God as God. For we must attend to this short definition of the knowledge of him, namely, that his glory be preserved unimpaired, and that no deity be opposed to him that might obscure the glory of his name. True, indeed, in the Papacy, God still retains his name, but as his glory is not comprehended in the mere letters of his name, it is certain that there he is not recognized as God. Know, therefore, that the true worship of God cannot be preserved in all its integrity until the base profanation of his glory, which is the inseparable attendant of superstition, be completely reformed.</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Verse 3</span><br />
<span style="font-family: "times" , "times new roman" , serif;">The prophet next makes mention of the great benefits received from God, and, in an especial manner, desires the faithful to meditate upon them. To say God made us is a very generally acknowledged truth; but not to advert to the ingratitude so usual among men, that scarcely one among a hundred seriously acknowledges that he holds his existence from God, although, when hardly put to it, they do not deny that they were created out of nothing; yet every man makes a god of himself, and virtually worships himself, when he ascribes to his own power what God declares belongs to him alone. Moreover, it must be remembered that the prophet is not here speaking of creation in general, (as I have formerly said,) but of that spiritual regeneration by which he creates anew his image in his elect. Believers are the persons whom the prophet here declares to be God’s workmanship, not that they were made men in their mother’s womb, but in that sense in which Paul, in Ephesians 2:10, calls them, Τὸ ποιημα, the workmanship of God, because they are created unto good works which God hath before ordained that they should walk in them; and in reality this agrees best with the subsequent context. For when he says, We are his people, and the sheep of his pasture, he evidently refers to that distinguishing grace which led God to set apart his children for his heritage, in order that he may, as it were, nourish them under his wings, which is a much greater privilege than that of merely being born men. Should any person be disposed to boast that he has of himself become a new man, who is there that would not hold in abhorrence such a base attempt to rob God of that which belongs to him? Nor must we attribute this spiritual birth to our earthly parents, as if by their own power they begat us; for what could a corrupt seed produce? Still the majority of men do not hesitate to claim for themselves all the praise of the spiritual life. Else what mean the preachers of free-will, unless it be to tell us that by our own endeavors we have, from being sons of Adam, become the sons of God? In opposition to this, the prophet in calling us the people of God, informs us that it is of his own good will that we are spiritually regenerated. And by denominating us the sheep of his pasture, he gives us to know that through the same grace which has once been imparted to us, we continue safe and unimpaired until the end. It might be otherwise rendered, he made us his people, etc. (124) But as the meaning is not altered, I have retained that which was the more generally received reading.</span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<span style="font-family: "times" , "times new roman" , serif;">Verse 4</span><br />
<span style="font-family: "times" , "times new roman" , serif;">4Enter his gates The conclusion of the psalm is almost the same as the beginning of it, excepting that he adopts a mode of speech which relates to the worship of God which obtained under the law; (126) in which, however, he merely reminds us that believers, in rendering thanks to God, do not discharge their duty aright, unless they also continue in the practice of a steady profession of piety. Meanwhile, under the name of the temple, he signifies that God cannot be otherwise worshipped than in strict accordance with the manner prescribed in his law. And, besides, he adds, that God’s mercy endureth for ever, and that his truth also is everlasting, to point out to us that we can never be at a loss for constant cause of praising him. If, then, God never ceases to deal with us in this manner, it would argue the basest ingratitude on our part, if we wearied in rendering to Him the tribute of praise to which he is entitled. We have elsewhere taken notice of the reason why truth is connected with mercy. For so foolish are we, that we scarcely feel the mercy of God while he openly manifests it, not even in the most palpable displays of it, until he open his holy lips to declare his paternal regard for us.</span></div>
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Hugh C. Wood, Atlanta, Georgia<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 13.5pt;">Labels: Hugh C. Wood, Hugh Wood, Peachtree Church, Presbyterian Church, Old Hundredth, John Calvin, Geneva 1551, Psalm 100, Agape Class, Martha Wilson Class, </span></div>
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Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-73205093507676011632020-05-31T07:41:00.000-07:002020-05-31T07:41:21.403-07:00Teaching Notes Book of Zechariah - Chapters 13 and 14<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 13 and 14</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 80. Sunday. </span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 13<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">New International Version<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Cleansing From Sin<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">13 “On that day a fountain will be opened to the house of David and the
inhabitants of Jerusalem, to cleanse them from sin and impurity.<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6x41ccFBmuSiW87mC6YTRtoW7Lw5yyXdnhZfD0QzxLmNHKPiFZ49OLSeDHpj0q3PhGyYQ8rjBXD-jn64DRViPQxKLs9bG28xgNIMbtsJVBGLMVMNEh5D6OKOTsOllsSVpbPKYrXlhJ8s/s1600/Zechariah+13+2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="495" data-original-width="660" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6x41ccFBmuSiW87mC6YTRtoW7Lw5yyXdnhZfD0QzxLmNHKPiFZ49OLSeDHpj0q3PhGyYQ8rjBXD-jn64DRViPQxKLs9bG28xgNIMbtsJVBGLMVMNEh5D6OKOTsOllsSVpbPKYrXlhJ8s/s640/Zechariah+13+2.jpg" width="640" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2 “On that day, I will banish the names of the idols from the land, and
they will be remembered no more,” declares the Lord Almighty. “I will remove
both the prophets and the spirit of impurity from the land. 3 And if anyone
still prophesies, their father and mother, to whom they were born, will say to
them, ‘You must die, because you have told lies in the Lord’s name.’ Then their
own parents will stab the one who prophesies.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4 “On that day every prophet will be ashamed of their prophetic vision.
They will not put on a prophet’s garment of hair in order to deceive. 5 Each
will say, ‘I am not a prophet. I am a farmer; the land has been my livelihood
since my youth.[a]’ 6 If someone asks, ‘What are these wounds on your body[b]?’
they will answer, ‘The wounds I was given at the house of my friends.’<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Shepherd Struck, the Sheep Scattered<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">7 “Awake, sword, against my shepherd,<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> against the man who is close
to me!”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> declares the Lord Almighty.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">“Strike the shepherd,<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> and the sheep will be
scattered,<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> and I will turn my hand
against the little ones.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">8 In the whole land,” declares the Lord,<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> “two-thirds will be struck
down and perish;<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> yet one-third will be left in
it.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">9 This third I will put into the fire;<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> I will refine them like
silver<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> and test them like gold.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">They will call on my name<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> and I will answer them;<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I will say, ‘They are my people,’<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> and they will say, ‘The Lord
is our God.’”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 13:5 Or farmer; a man sold me in my youth<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 13:6 Or wounds between your hands<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 14<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">New International Version<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Lord Comes and Reigns<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">14 A day of the Lord is coming, Jerusalem, when your possessions will
be plundered and divided up within your very walls.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2 I will gather all the nations to Jerusalem to fight against it; the
city will be captured, the houses ransacked, and the women raped. Half of the
city will go into exile, but the rest of the people will not be taken from the
city. 3 Then the Lord will go out and fight against those nations, as he fights
on a day of battle. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4 On that day his feet will stand on the Mount of Olives,
east of Jerusalem, and the Mount of Olives will be split in two from east to
west, forming a great valley, with half of the mountain moving north and half
moving south. 5 You will flee by my mountain valley, for it will extend to
Azel. You will flee as you fled from the earthquake[a] in the days of Uzziah
king of Judah. Then the Lord my God will come, and all the holy ones with him.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">6 On that day there will be neither sunlight nor cold, frosty darkness.
7 It will be a unique day—a day known only to the Lord—with no distinction
between day and night. When evening comes, there will be light.<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH1wP009-dMC-4OZff719tXQxEhuJk9fUkpAjS9EsLI37DdvtpsLp7VV9nbvhCls4wK1vpaeYjT6YbVMEVj-vcGYW5nmH9dxPGhrTbon_R-rVHkIt00IAoxfRQTxy2OQcARVD5vioQWgw/s1600/Zechariah+14+8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="1164" data-original-width="1600" height="464" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH1wP009-dMC-4OZff719tXQxEhuJk9fUkpAjS9EsLI37DdvtpsLp7VV9nbvhCls4wK1vpaeYjT6YbVMEVj-vcGYW5nmH9dxPGhrTbon_R-rVHkIt00IAoxfRQTxy2OQcARVD5vioQWgw/s640/Zechariah+14+8.jpg" width="640" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">8 On that day living water will flow out from Jerusalem, half of it
east to the Dead Sea and half of it west to the Mediterranean Sea, in summer
and in winter.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">9 The Lord will be king over the whole earth. On that day there will be
one Lord, and his name the only name.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">10 The whole land, from Geba to Rimmon, south of Jerusalem, will become
like the Arabah. But Jerusalem will be raised up high from the Benjamin Gate to
the site of the First Gate, to the Corner Gate, and from the Tower of Hananel
to the royal winepresses, and will remain in its place. 11 It will be
inhabited; never again will it be destroyed. Jerusalem will be secure.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">12 This is the plague with which the Lord will strike all the nations
that fought against Jerusalem: Their flesh will rot while they are still
standing on their feet, their eyes will rot in their sockets, and their tongues
will rot in their mouths. 13 On that day people will be stricken by the Lord
with great panic. They will seize each other by the hand and attack one
another. 14 Judah too will fight at Jerusalem. The wealth of all the
surrounding nations will be collected—great quantities of gold and silver and
clothing. 15 A similar plague will strike the horses and mules, the camels and
donkeys, and all the animals in those camps.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">16 Then the survivors from all the nations that have attacked Jerusalem
will go up year after year to worship the King, the Lord Almighty, and to
celebrate the Festival of Tabernacles. 17 If any of the peoples of the earth do
not go up to Jerusalem to worship the King, the Lord Almighty, they will have
no rain. 18 If the Egyptian people do not go up and take part, they will have
no rain. The Lord[b] will bring on them the plague he inflicts on the nations
that do not go up to celebrate the Festival of Tabernacles. 19 This will be the
punishment of Egypt and the punishment of all the nations that do not go up to
celebrate the Festival of Tabernacles.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">20 On that day holy to the Lord will be inscribed on the bells of the
horses, and the cooking pots in the Lord’s house will be like the sacred bowls
in front of the altar. 21 Every pot in Jerusalem and Judah will be holy to the
Lord Almighty, and all who come to sacrifice will take some of the pots and
cook in them. And on that day there will no longer be a Canaanite[c] in the
house of the Lord Almighty.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 14:5 Or 5 My mountain valley will be blocked and will extend
to Azel. It will be blocked as it was blocked because of the earthquake<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 14:18 Or part, then the Lord<o:p></o:p></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;">
</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 14:21 Or merchant<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">all the rest of the clans and their wives.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 12:10 Or the Spirit<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 12:10 Or to</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 13</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 14</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span>Zechariah 13, Zechariah 14, 4Q80, 4Q76, </span>Cleansing From Sin, Earthquake Mount of Olives, The Lord Comes and Reigns, </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-56856029888197064012020-05-30T08:57:00.001-07:002020-05-30T08:57:48.980-07:00Teaching Notes Book of Zechariah - Chapters 11 and 12<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 11 and 12</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 79. Riots in downtown Atlanta, GA. A great way to celebrate Quarantine. </span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 11<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">11 Open your doors, Lebanon,<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> so that fire may devour your
cedars!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2 Wail, you juniper, for the cedar has fallen;<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> the stately trees are ruined!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Wail, oaks of Bashan;<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> the dense forest has been cut
down!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3 Listen to the wail of the shepherds;<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> their rich pastures are
destroyed!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Listen to the roar of the lions;<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> the lush thicket of the
Jordan is ruined!</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Two Shepherds<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">4 This is what the Lord my God says: “Shepherd the flock marked for
slaughter. 5 Their buyers slaughter them and go unpunished. Those who sell them
say, ‘Praise the Lord, I am rich!’ Their own shepherds do not spare them. 6 For
I will no longer have pity on the people of the land,” declares the Lord. “I
will give everyone into the hands of their neighbors and their king. They will
devastate the land, and I will not rescue anyone from their hands.”<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">7 So I shepherded the flock marked for slaughter, particularly the
oppressed of the flock. Then I took two staffs and called one Favor and the
other Union, and I shepherded the flock. 8 In one month I got rid of the three
shepherds.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The flock detested me, and I grew weary of them 9 and said, “I will not
be your shepherd. Let the dying die, and the perishing perish. Let those who
are left eat one another’s flesh.”<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">10 Then I took my staff called Favor and broke it, revoking the
covenant I had made with all the nations. 11 It was revoked on that day, and so
the oppressed of the flock who were watching me knew it was the word of the
Lord.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">12 I told them, “If you think it best, give me my pay; but if not, keep
it.” So they paid me thirty pieces of silver.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">13 And the Lord said to me, “Throw it to the potter”—the handsome price
at which they valued me! So I took the thirty pieces of silver and threw them
to the potter at the house of the Lord.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">14 Then I broke my second staff called Union, breaking the family bond
between Judah and Israel.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">15 Then the Lord said to me, “Take again the equipment of a foolish
shepherd. 16 For I am going to raise up a shepherd over the land who will not
care for the lost, or seek the young, or heal the injured, or feed the healthy,
but will eat the meat of the choice sheep, tearing off their hooves.<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXB5TPR6KKoGYkhrH5CCikCJFHpQ8Cto9zjLrEo1R2EJwre0TnIpJ5wZ4z1ZXxdN9hNVZij7iax2OLZxgPMNYKidbB5RW7fvKjn2xxLzJsZ5oO-2ku2CXWBKbA8Tnv3NuIz_wUD84fePg/s1600/Zechariah+11+worthless+shepard.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="405" data-original-width="540" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXB5TPR6KKoGYkhrH5CCikCJFHpQ8Cto9zjLrEo1R2EJwre0TnIpJ5wZ4z1ZXxdN9hNVZij7iax2OLZxgPMNYKidbB5RW7fvKjn2xxLzJsZ5oO-2ku2CXWBKbA8Tnv3NuIz_wUD84fePg/s400/Zechariah+11+worthless+shepard.jpg" width="400" /></span></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">17 “Woe to the worthless shepherd,<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> who deserts the flock!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">May the sword strike his arm and his right eye!<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> May his arm be completely
withered,<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> his right eye totally
blinded!”<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 12<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Jerusalem’s Enemies to Be Destroyed<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">12 A prophecy: The word of the Lord concerning Israel.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The Lord, who stretches out the heavens, who lays the foundation of the
earth, and who forms the human spirit within a person, declares: 2 “I am going
to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah
will be besieged as well as Jerusalem. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvOKVDYyGRsjrzsAxTrledrVxzFVcpVWn7h8tWdAX5v_XoD6L-RtByO1Q5ZaaUAefRnJ5eskZ4lORLuN1sSaC9HvjRW5JPDF6xx8eTTjfPy3BNvax0tLKMO68XhLb2ogzPwI2gZ9scsOc/s1600/Zechariah+12+drunk.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="336" data-original-width="568" height="236" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvOKVDYyGRsjrzsAxTrledrVxzFVcpVWn7h8tWdAX5v_XoD6L-RtByO1Q5ZaaUAefRnJ5eskZ4lORLuN1sSaC9HvjRW5JPDF6xx8eTTjfPy3BNvax0tLKMO68XhLb2ogzPwI2gZ9scsOc/s400/Zechariah+12+drunk.jpg" width="400" /></span></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3 On that day, when all the nations of
the earth are gathered against her, I will make Jerusalem an immovable rock for
all the nations. All who try to move it will injure themselves. 4 On that day I
will strike every horse with panic and its rider with madness,” declares the
Lord. “I will keep a watchful eye over Judah, but I will blind all the horses
of the nations. 5 Then the clans of Judah will say in their hearts, ‘The people
of Jerusalem are strong, because the Lord Almighty is their God.’<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">6 “On that day I will make the clans of Judah like a firepot in a
woodpile, like a flaming torch among sheaves. They will consume all the
surrounding peoples right and left, but Jerusalem will remain intact in her
place.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">7 “The Lord will save the dwellings of Judah first, so that the honor
of the house of David and of Jerusalem’s inhabitants may not be greater than
that of Judah. 8 On that day the Lord will shield those who live in Jerusalem,
so that the feeblest among them will be like David, and the house of David will
be like God, like the angel of the Lord going before them. 9 On that day I will
set out to destroy all the nations that attack Jerusalem.<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQImJlGCZ02jzwj_RecMNv8soIIemQIFA9EBSyz7hQe5SZK3VHrbtLW0CidXTHUZIOwxR4jAFUpJbk7YsfTi-xHGGh44nrhekyrJrtsbohKhkoyCo99PtjccXMKXYI8lcdezXhPFbKLeU/s1600/Zechariah+12+10.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="525" data-original-width="700" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQImJlGCZ02jzwj_RecMNv8soIIemQIFA9EBSyz7hQe5SZK3VHrbtLW0CidXTHUZIOwxR4jAFUpJbk7YsfTi-xHGGh44nrhekyrJrtsbohKhkoyCo99PtjccXMKXYI8lcdezXhPFbKLeU/s400/Zechariah+12+10.jpg" width="400" /></span></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Mourning for the One They Pierced<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">10 “And I will pour out on the house of David and the inhabitants of
Jerusalem a spirit[a] of grace and supplication. They will look on[b] me, the
one they have pierced, and they will mourn for him as one mourns for an only
child, and grieve bitterly for him as one grieves for a firstborn son. 11 On
that day the weeping in Jerusalem will be as great as the weeping of Hadad
Rimmon in the plain of Megiddo. 12 The land will mourn, each clan by itself,
with their wives by themselves: the clan of the house of David and their wives,
the clan of the house of Nathan and their wives, 13 the clan of the house of
Levi and their wives, the clan of Shimei and their wives, 14 and all the rest
of the clans and their wives.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 12:10 Or the Spirit<o:p></o:p></span></div>
<span style="font-family: Georgia, Times New Roman, serif;">
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 12:10 Or to<o:p></o:p></span></div>
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<o:p><span style="font-family: Georgia, Times New Roman, serif;">& & &</span></o:p></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Messianic Previews in the Book of Zechariah<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">By Wayne Jackson<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Follow Wayne Jackson here</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.christiancourier.com/articles/1423-messianic-previews-in-the-book-of-zechariah" target="_blank">https://www.christiancourier.com/articles/1423-messianic-previews-in-the-book-of-zechariah</a></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> <o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">"The kingdom of Judah continued to dredge itself into apostasy until a
day of calamity was inevitable. In a series of three invasions by the
Babylonians (606 B.C., 597 B.C., and 586 B.C.) the nation was devastated. The
land was ravaged, Jerusalem was destroyed, and some seventy thousand Hebrews
were taken into captivity.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Jeremiah had prophetically proclaimed that the captivity period would
be a full seventy years (25:12). When Cyrus, the Persian monarch, conquered
Babylon (ca. 536 B.C.), he issued an edict permitting the Israelites to return
to their homeland (Isaiah 44:26-45:6). It is estimated that approximately one
hundred twenty-five thousand Jews came back to Canaan in three campaigns, led
by Zerubbabel (536 B.C.), Ezra (457 B.C.), and Nehemiah (444 B.C.).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Under the leadership of Zerubbabel some fifty thousand Hebrews returned
home. Among these were two prophets of considerable importance—Haggai and
Zechariah.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The Jews began rebuilding their temple, but soon became discouraged and
the work fell idle—and remained so for fourteen years. It was Haggai’s
appointed task to stir up the people to complete the temple project (see Ezra
5:1; 6:14; the book of Haggai). Zechariah, a companion prophet who began his
ministry about two months following Haggai, was chosen to motivate the Hebrews
to repentance and a deeper level of spiritual dedication (see Zechariah 1:1-6).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Major Divisions of Zechariah<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The book of Zechariah falls into two major segments. Chapters 1-8 deal
principally with Judah’s spiritual restoration. Chapters 9-14 primarily express
a concern about Israel and her Messiah. This article will chiefly deal with the
Messianic emphases that are prominent in this Old Testament narrative.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">While Isaiah is generally characterized as the “Messianic” prophet,
there is a significant Messianic emphasis in Zechariah’s document as well. In a
period of history that was rather dark, it was Zechariah’s chore to declare
that even though Israel no longer had a king (only a foreign-appointed
provincial governor), the Messianic torch had not gone out. The glorious day of
the coming Ruler was on the prophetic horizon. Let us reflect upon some of the
glimpses of the coming Christ in this remarkable document.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Messianic Prophetic Flashes<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The Branch (3:8; 6:12-13)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The prophet Isaiah had spoken of a “branch” that would come out of the
stock of Jesse, father of David (Isaiah 11:1-5), and Jeremiah echoed the happy
refrain, telling of the “righteous Branch” who would reign as king, and who is
himself divine, “Jehovah our righteousness” (23:5-6; cf. 33:14-17).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Through Zechariah the Lord proclaims: “[B]ehold, I will bring forth my
servant the Branch” (3:8). The promise is expanded in 6:12-13 where the Branch
is identified as: (a) a human person; (b) one who would “grow up” from
childhood (cf. Isaiah 53:2; Micah 5:2); (c) he would build the temple of
Jehovah, a figure for the church (cf. 1 Corinthians 3:16; 6:19; Ephesians
2:21-22; 1 Peter 2:5); (d) the Branch would be glorified (cf. Luke 24:26), and
then simultaneously serve as a king and priest, with perfect harmony prevailing
between these offices—a refrain echoed in the book of Hebrews (cf. 1:1-4). (See
also Zechariah 6:12-13 – The Royal Priest.)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The Humble King (9:9)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Surely it constituted a shocking picture that a king should approach an
impending coronation riding on a donkey. While royal persons might travel in
such a fashion during a time of emergency (cf. 2 Samuel 16:2), such was far
from the norm. From the time of Saul (1 Samuel 8:11), then David and Solomon,
the kings of Israel line had employed the majestic horse as a war implement,
and to demonstrate their grandiose stature.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Jehovah had forbidden his people to “multiply” horses, i.e., trust in
these powerful animals as defense mechanisms instead of him (Deuteronomy 17:16;
cf. Joshua 11:6, 9), but David used horses for his chariots (2 Samuel 8:4). Additionally,
Solomon marshaled a considerable depository of horses (cf. 1 Kings 4:26—though
forty thousand appears to be a transcription error for four thousand; cf. 2
Chronicles 9:25).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">How strange, therefore, that the greatest ruler who ever claimed the hearts
of men, the King of kings, should make his final entry into Jerusalem on the
back of a donkey — especially one that never had been ridden. In the midst of
an excited crowd, “an unbroken animal remains calm under the hand of the
Messiah who controls nature ([Matthew] 8:23-27; 14:22-32)” (Carson 1984, 438).
The entrance into the city was intended to be symbolic.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">A key term in the passage is “meek.” The Greek words, praus (an
adjective) and prautes (a noun) were employed in a variety of senses in antiquity.
In classical Greek they could be used of taming an animal or of a conquered
barbarian. The terms suggested a calm, soothing disposition that easily yields
to reconciliation. In the Greek Old Testament (LXX) prautes was applied to
Moses (Numbers 12:3), and to David (Psalm 132:1 LXX); it hints of an attitude
of “religious quality involving radical submission to God and modesty in
dealings with other people” (Spicq 1994, 167).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Thus meekness has both a vertical and horizontal dimension. And this
superb quality finds its ultimate expression in the great King who entered
Jerusalem en route to the cross. As noted already, meekness reflects a
submissive attitude of the soul towards God. It beautifully pictures the
sacrifice of the Lord Jesus in leaving heaven and through obedience becoming a
servant on our behalf (Philippians 2:5-8). It accurately describes the
faithfulness of Christ during the third of a century he was on earth (John
8:29). And the term denotes the benevolent demeanor of him who invites all men
to “learn of” him, for he is “meek and lowly in heart,” and offers “rest” for
the weary soul (Matthew 11:29). (For a magnificent discussion of this meekness,
see Findlay 1909, 159-161.)<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Betrayed (11:12-13)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 11 is an ominous chapter in that it deals with a projected
“slaughter” of Jehovah’s “flock,” designated as the “flock of slaughter” (vv.
4, 7). Most scholars are convinced that this is a prophetic preview of the
Roman invasion of the Jewish people in A.D. 70. The reason for the prophesied devastation
lies in Israel’s rejection of Jehovah’s true Shepherd, Jesus Christ.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The treachery involved in the betrayal of Christ is vividly portrayed
in verses 12-13. Consider some of the details.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The prophecy suggested there would be a haggling of terms in connection
with the betrayal of Jesus. “If you think good, give me my hire; and if not,
forbear.” Matthew records Judas’ words as follows: “What are you willing to
give me, and I will deliver him unto you?” (Matthew 26:15).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The prophet specified the metallic composition of the coinage by which
the transaction would be made. It was neither gold nor copper, but rather
“silver” (Matthew 26:15).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The precise number of coins was prophetically declared — thirty pieces
of silver. The amount is not incidental. Thirty pieces of silver, under the
Mosaic law, was the price paid to remedy the damage done to a slave that had
been gored by a neighbor’s ox (Exodus 21:32). Christ went to the cross as the
“servant” of God (doulos — a slave; Philippians 2:7).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah’s prophecy indicated that the money would be returned to the
Jewish leaders, the custodians of “the house of God.” Matthew’s record reveals
that Judas, in a swoon of regret, brought back the coinage to the chief priests
and elders. But they would have none of it.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">The ancient prophet indicated that in some way the silver coins were to
be “cast” (thrown) into the “house of Jehovah.” Zechariah has perfectly
depicted the act of the betrayer. Judas “cast down the pieces of silver into
the sanctuary” (Matthew 27:5).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Finally, Zechariah suggested that the ultimate destination of the
“goodly price” would be to “the potter.” Matthew explains this enigmatic
expression. The chief priests took the money and purchased a “potter’s field,”
which would serve as a burial place for strangers. At the time Matthew penned
his Gospel record (some twenty to thirty years after Christ’s death), the place
was still known as “the field of blood” (27:8; cf. Acts 1:18-19). (For further
study, see Zechariah’s Amazing Prophecy of the Betrayal of Christ.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Mourning in Jerusalem (12:10ff)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The prophet speaks of a coming “day” when there would be great
“mourning” in Jerusalem. This is not a mourning over Jerusalem’s fall (11:1ff),
but a mourning on the part of many Jews because of the realization that they
had crucified their Messiah. They were not to despair in hopelessness. The Lord
would “pour out” (signifying abundance) a “spirit of grace and supplication”
(cf. the repetitious “spirit of...” in Isaiah 11:1ff).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The term “grace” points to the generous gift of Jesus as the atoning
sacrifice for the sins of the world, i.e., for those who access God’s favor by
means of obedience to Christ (Romans 3:24-26; 5:1-2; Ephesians 2:8-9; Titus
3:4-7; Hebrews 5:8-9).<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">“Supplication” suggests a petition that solicits God to supply his
favor in the forgiveness of sin. The fulfillment was seen on the day of
Pentecost (Acts 2:1ff) when the good news (gospel) was announced to the
penitent Jews. In spite of the fact that they crucified their own Messiah (in
conjunction with the “lawless” Gentiles—2:23), they are promised that
“whosoever shall call on the name of the Lord shall be saved” (2:21). This was
not a repetition of the so-called “sinner’s prayer” (for which there is no
biblical precedent), but a response to the divinely specified plan for
obtaining pardon (2:38; cf. 22:16). The term “saved” (v. 21) is the equivalent
of “remission of sins” (v. 38); hence, “call” (v. 21) corresponds to “repent
and be immersed” (v. 38). Calling is obeying!<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Many of the Hebrews would reflect deeply upon him whom they “pierced”
(a prophecy of the bloody mode involved in Christ’s death), and as a result
they would “mourn.” Their mourning is reflected in the term “pricked” (Acts
2:37), a metaphor depicting sharp pain associated with anxiety and remorse.
Such could be relieved only by forgiveness. Jesus himself promised that those
who mourned would be comforted (Matthew 5:4). The apostle John suggests that
the effect of seeing Jesus crucified was at least a partial fulfillment of Zechariah’s
prophecy (John 19:37).<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">One might observe as well that there will be a mourning on the part of
all who reject Jesus as Savior, as they reflect upon their foolish and wasted
lives, having “pierced” him in principle (cf. Hebrews 6:6), if not in physical
reality. There will be a mourning in judgment (cf. Revelation 1:7; Matthew
25:30; Romans 14:11-12).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The Cleansing Fountain (13:1)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The prophet declares that “in that day,” i.e., at the commencement of
the Messianic era, “there shall be a fountain opened.” The tense denotes
progressive duration, i.e., it is opened and remains open (cf. Lamentations
3:22). The expression “fountain” suggests a fresh, steady supply, in contrast
to a cistern or well. It is a source adequate for all needs. The efficacy of Jesus’
death was so powerful that, potentially, it could have atoned for the sins of
every human being in the entire history of the world — both past, present, and
future! This is a reality much too wonderful for sinful humans to fathom.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The fountain symbolizes the shedding of the blood of him who has been
“pierced” (12:10). The fountain was “opened” for sin and uncleanness. The
former term derives from a root suggesting “to miss the mark” (cf. “not
miss”—Judges 20:16), and it emphasizes that sin is a violation of divine law
(cf. Romans 4:15; 1 John 3:4), whether by commission or omission, knowingly or
in ignorance. The term “uncleanness” reveals the effect of sin. It leaves the
sinner filthy and repulsive. The residue of sin is removed, not by earned human
merit, but only by divine forgiveness accessed through humble obedience
(Hebrews 5:8-9).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The Shepherd Slain (13:7)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Through his prophet “Jehovah of hosts” (found fifty-two times in this
book) speaks. This descriptive for God suggests that the Lord has limitless
resources to employ for the good of his people. Jehovah figuratively addresses
the “sword” (a symbol for an instrument of death), as though it has been
slumbering while awaiting the eventual and inevitable death of the shepherd.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The object of the sword (instrument of judgment) is “my shepherd.”
Christ took the fatal blow that was due all who have earned the “wages of sin”
(Romans 6:23). Note that even though the Shepherd is to be killed, he still is
acknowledged as “my” Shepherd.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Further, he is identified as a man. He is the “seed of woman” who
became “flesh” and dwelt among men (John 1:14; cf. 1 Timothy 3:16). And yet, he
also is described as the one who is “my fellow.” The expression derives from an
original term meaning “to connect, to join, to bind together.” It implies an
equality of nature (John 10:30), thus a unity between the Persons of the sacred
Godhead.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The term “shepherd” cannot but bring to mind the affirmation of Christ:
“I am the good shepherd: the good shepherd lays down his life for the
sheep”—quite in contrast to the “hirelings,” who were the leaders of the Jewish
community (John 10:1ff). Furthermore, the Shepherd would lead and care for “one
flock” (v. 16)—an idea much antagonistic to the modern, fragmented world of
“Christendom.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">There is another prophetic declaration in connection with the slaying
of the Shepherd: the “sheep shall be scattered” (7b). On the night before his
death the Lord referenced this prophecy: “Then Jesus said unto them, ‘All of
you shall be offended in me this night: for it is written, I will smite the
shepherd, and the sheep of the flock shall be scattered abroad’” (Matthew
26:31).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Observe that the Savior acknowledged the authority and prophetic force
of the Old Testament Scriptures, though many today, who profess to follow him,
do not.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Conclusion<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">The concluding chapter of Zechariah is a source of great encouragement,
when understood correctly. Punctuated with a variety of marvelous symbols,
borrowed largely from Old Testament images, this section previews the glories
of the gospel dispensation, from Pentecost until the Lord’s return.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Those who interpret these “word pictures” in a literal fashion, as
premillennial writers do, perpetrate a great injustice upon the material. For a
review of that theory in connection with this chapter, see our article,
Dispensationalism and Zechariah 14.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Works Cited<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Carson, D. A. 1984. Matthew. The Expositor’s Bible Commentary. Frank E.
Gaebelein, ed. Grand Rapids, MI: Zondervan.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Findlay, A. F. 1909. Meekness. A Dictionary of Christ and the Gospels.
Vol. 2. James Hastings, ed. Edinburgh, Scotland: T. & T. Clark.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Spicq, Ceslas. 1994. Theological Lexicon of the New Testament. Vol. 3.
Peabody, MA: Hendrickson.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Scripture References<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Isaiah 44:26-45:6; Ezra 5:1, 6:14; Zechariah 1:1-6; Isaiah 11:1-5;
Isaiah 53:2; Micah 5:2; 1 Corinthians 3:16, 6:19; Ephesians 2:21-22; 1 Peter
2:5; Luke 24:26; Zechariah 6:12-13; 1 Samuel 16:2; 1 Samuel 8:11; Deuteronomy
17:16; Joshua 11:6, 9; 2 Samuel 8:4; 1 Kings 4:26; 1 Chronicles 9:25; Numbers
12:3; Psalm 132:1; Philippians 2:5-8; John 8:29; Matthew 11:29; Zechariah 11;
Matthew 26:15; Exodus 21:32; Philippians 2:7; Matthew 27:5; Acts 1:18-19;
Isaiah 11:1; Romans 3:24-26, 5:1-2; Ephesians 2:8-9; Titus 3:4-7; Hebrews
5:8-9; Acts 2:1; Acts 2:37; Matthew 5:4; John 19:37; Hebrews 6:6; Revelation
1:7; Matthew 25:30; Romans 14:11-12; Lamentations 3:22; Judges 20:16; Romans
4:15; 1 John 3:4; Romans 6:23; John 1:14; 1 Timothy 3:16; John 10:30; John
10:1; Matthew 26:31; Zechariah 14<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Cite this article<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Georgia, Times New Roman, serif;">Jackson, Wayne. "Messianic Previews in the Book of
Zechariah." ChristianCourier.com. Access date: May 29, 2020".<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">©2020. All rights reserved. ISSN: 1559-2235.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Zechariah</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 11</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-11.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-11.html</a></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 12</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-12.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-12.html</a></span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 7:8". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Jackson, Wayne. "Messianic Previews in the Book of Zechariah." ChristianCourier.com. Access date: May 29, 2020". ©2020. All rights reserved. ISSN: 1559-2235. Publisher</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 11, Zechariah 12, 4Q80, 4Q76, The Worthless Shepard, 30 Pieces of Silver, Look on the one that they pierced. </span></span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-46598929049192049282020-05-30T00:49:00.000-07:002020-05-30T00:50:16.337-07:00Teaching Notes Book of Zechariah - Chapters 9 and 10<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 9 and 10</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 78. A/C today. Very grateful for A/C repairmen. TY :) </span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 9</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">New International Version</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Judgment on Israel’s Enemies</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">9 A prophecy:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The word of the Lord is against the land of Hadrak</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and will come to rest on Damascus—</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">for the eyes of all people and all the tribes of Israel</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> are on the Lord—[a]</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">2 and on Hamath too, which borders on it,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and on Tyre and Sidon, though they are very skillful.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">3 Tyre has built herself a stronghold;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> she has heaped up silver like dust,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and gold like the dirt of the streets.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">4 But the Lord will take away her possessions</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and destroy her power on the sea,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and she will be consumed by fire.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">5 Ashkelon will see it and fear;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Gaza will writhe in agony,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and Ekron too, for her hope will wither.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Gaza will lose her king</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and Ashkelon will be deserted.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">6 A mongrel people will occupy Ashdod,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and I will put an end to the pride of the Philistines.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">7 I will take the blood from their mouths,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> the forbidden food from between their teeth.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Those who are left will belong to our God</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and become a clan in Judah,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and Ekron will be like the Jebusites.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">8 But I will encamp at my temple</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> to guard it against marauding forces.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Never again will an oppressor overrun my people,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> for now I am keeping watch.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Coming of Zion’s King</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">9 Rejoice greatly, Daughter Zion!</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Shout, Daughter Jerusalem!</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">See, your king comes to you,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> righteous and victorious,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">lowly and riding on a donkey,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> on a colt, the foal of a donkey.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">10 I will take away the chariots from Ephraim</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and the warhorses from Jerusalem,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and the battle bow will be broken.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">He will proclaim peace to the nations.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> His rule will extend from sea to sea</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and from the River[b] to the ends of the earth.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">11 As for you, because of the blood of my covenant with you,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I will free your prisoners from the waterless pit.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">12 Return to your fortress, you prisoners of hope;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> even now I announce that I will restore twice as much to you.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">13 I will bend Judah as I bend my bow</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and fill it with Ephraim.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">I will rouse your sons, Zion,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> against your sons, Greece,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and make you like a warrior’s sword.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;">The Lord Will Appear</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;">14 Then the Lord will appear over them;</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;"> his arrow will flash like lightning.</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;">The Sovereign Lord will sound the trumpet;</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;"> he will march in the storms of the south,</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;">15 and the Lord Almighty will shield them.</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;">They will destroy</span><br />
<span style="color: blue; font-family: "georgia" , "times new roman" , serif;"> and overcome with slingstones.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">They will drink and roar as with wine;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> they will be full like a bowl</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> used for sprinkling[c] the corners of the altar.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">16 The Lord their God will save his people on that day</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> as a shepherd saves his flock.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">They will sparkle in his land</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> like jewels in a crown.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">17 How attractive and beautiful they will be!</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Grain will make the young men thrive,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and new wine the young women.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 9:1 Or Damascus. / For the eye of the Lord is on all people, / as well as on the tribes of Israel,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 9:10 That is, the Euphrates</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 9:15 Or bowl, / like</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 10</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">New International Version</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">The Lord Will Care for Judah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">10 Ask the Lord for rain in the springtime;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> it is the Lord who sends the thunderstorms.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">He gives showers of rain to all people,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and plants of the field to everyone.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
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<span style="font-family: "georgia" , "times new roman" , serif;">2 The idols speak deceitfully,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> diviners see visions that lie;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">they tell dreams that are false,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> they give comfort in vain.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Therefore the people wander like sheep</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> oppressed for lack of a shepherd.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">3 “My anger burns against the shepherds,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and I will punish the leaders;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">for the Lord Almighty will care</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> for his flock, the people of Judah,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and make them like a proud horse in battle.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">4 From Judah will come the cornerstone,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> from him the tent peg,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">from him the battle bow,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> from him every ruler.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">5 Together they[a] will be like warriors in battle</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> trampling their enemy into the mud of the streets.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">They will fight because the Lord is with them,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and they will put the enemy horsemen to shame.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">6 “I will strengthen Judah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and save the tribes of Joseph.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">I will restore them</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> because I have compassion on them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">They will be as though</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> I had not rejected them,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">for I am the Lord their God</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and I will answer them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">7 The Ephraimites will become like warriors,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and their hearts will be glad as with wine.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Their children will see it and be joyful;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> their hearts will rejoice in the Lord.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">8 I will signal for them</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and gather them in.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Surely I will redeem them;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> they will be as numerous as before.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">9 Though I scatter them among the peoples,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> yet in distant lands they will remember me.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">They and their children will survive,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and they will return.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">10 I will bring them back from Egypt</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and gather them from Assyria.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">I will bring them to Gilead and Lebanon,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and there will not be room enough for them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">11 They will pass through the sea of trouble;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> the surging sea will be subdued</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and all the depths of the Nile will dry up.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Assyria’s pride will be brought down</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and Egypt’s scepter will pass away.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">12 I will strengthen them in the Lord</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and in his name they will live securely,”</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">declares the Lord.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 10:5 Or ruler, all of them together. / 5 They</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Manuscripts of the 12 Manuscripts</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm" target="_blank">https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm</a></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Greek Septuagint Twelve Minor Prophets scroll (2100 years old)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Introduction:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek minor prophets scroll was discovered in 1952 AD is one of the most important archeological finds ever.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Dodekapropheton is the Greek name for the 12 prophets as a collection.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. It is a scroll of the entire 12 minor prophets even though much of the text is destroyed over time.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. It shows the Bible we hold today is the same as it was before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. It proves the entire Old Testament was translated by Jews into Greek before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2. The Greek minor prophets scroll dates to about 50 BC:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. “Dating Conclusion: Both hands give the impression of belonging to the late Ptolemaic or early Roman period. Some features favour an earlier rather than a later date; no feature recommends a later rather than an earlier date.” (Greek Minor Prophets Scroll from Nahal Hever, Emanuel Tov, p25, 1990 AD)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Late Ptolemaic is 100-30 BC and Early Roman begins at 30 BC.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. So Emanuel Tov, a Jewish Scholar living in Israel dates the Greek scroll to before the Birth of Christ and favours the “early date” ie. Before the Roman Era.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">3. There are two caves where scrolls were found: Cave 8 “Cave of Horrors” and Cave 5-6 “Cave of Letters”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek minor prophets scroll was discovered at cave 8 in the Nahal Hever which is located about 5 km south of En Gedi<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Nahal (river) Hever (Hebron = friend) means “river of the friend”. The town of Hebron is due west.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. During the Bar Kochba rebellion of 135 AD, also known as the “Second Jewish War with Rome”, the rebel Zealot had moved from Qumran, Gamla and Kh. El Maqatir to Masada and the two caves high in the hills of the Nahal Hever.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Cave 8 is known as the “Cave of Horrors” (Ma'arat Ha'Eimim) because 40 skeletons were found here, the remains of those seeking refuge during the Bar Kokhba Revolt. Archaeologists found three ostraca, which had been placed on the skeletons, inscribed with the names of the deceased.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. The Romans killed the rebel Jews by smoke inhalation by setting fires at the entrance.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. In 1952 AD skeletons of Men, women and children were excavated and reburied in the inner cave area.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. The scroll of the 12 prophets represented a high value possession to these Jews in 135 AD, being 200 years old at the time.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">g. Fragments of Jewish prayers were found in Aramaic.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">5. In the “Cave of Letters” (cave 5-6) the following was found letters that date from 94-132 AD and included three collections:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. A leather waterskin containing 15 letters (in Hebrew, Aramaic and Greek), most of which were sent by Shim'on Bar Kohkba (Shim'on b. Kosiba), the leader of the Bar Kohkba revolt.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. A wrapped package stored inside a leather purse, containing 35 personal financial records, belonging to a woman named Babatha.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Five contracts belonging to Eleazar ben Shmuel, a farmer from Ein Gedi.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. Four languages were used on the manuscripts: Greek, Hebrew, Nabatean, Aramaic<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Of special note is that all the scripture manuscripts were in Aramaic also known as “Square Hebrew”. This is a different language and Mosaic Hebrew and modern Hebrew. Remember, in the first century Hebrew was almost extinct being used only by the Jerusalem temple elites.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Three other special documents were found in the Cave of Letters (cave 5-6):<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> i. Marriage Contract (5/6Hev37) A woman named Babata who was married and divorced/widowed twice had a marriage contract in her possession that was found in cave 5-6. It was written by husband which said, "If I [Babata's husband] die before you, you will live in my house and receive maintenance from it and from my possessions.". (5/6Hev37, Babata marriage contract, 135 AD)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> ii. Sale Contract (5/6Hev47)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> iii. Redemption of a Writ of Seizure (5/6Hev36)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I. The Greek 12 minor prophets scroll of the Septuagint<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek scripture scroll (cave 8) is the longest scroll ever found in Israel at 32 feet long and are currently housed in the Rockefeller Museum in Jerusalem.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Two different men wrote the entire scroll. We know this by graphology of textual styles that point to two different “hands” through handwriting analysis.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Printed on vellum (animal skin) with carbon ink.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Many skins were joined to create a scroll 10 meters long and 35 cm high.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2. The document is in Greek expect for Mosaic Hebrew (Paleo-Hebrew) where they wrote the name of God YHWH in the extinct Hebrew alphabet.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Other documents found at the same time would use four stars **** as an early “nomina sacra” substitution.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. This substitution of Mosaic Hebrew for Greek in the name of God is probably the very beginning point of “nomina sacra”.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Nomina sacra developed into the Christian era and became almost ridiculous because they would create substitutional abbreviations for other “sacred” things including: God, Father, Son, Holy Spirit, Saviour, Cross, Christ etc.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. While Christians eventually abandoned the practice of nomina sacra altogether, the Jews continue the practice by writing the word God in English as G-D where a dash is substituted for the letter O.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Of course the ultimate substitution was provided by the Holy Spirit himself in the 27 books of the New Testament that consistently substitute KURIOS (Greek for “Lord”) for YHWH in all Old Testament quotations in the New Testament.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Jehovah’s Witnesses, in their standard delusional ignorant bliss, will point to YHWH written in Mosaic Hebrew as proof that their New World Translation (NWT) is superior to all other Bibles because they “RESTORED” the name of God with Jehovah. Since a Jw is forbidden to read non-Watchtower religious materials on the internet, their knowledge is no greater than what the Watchtower tells them. To illustrate their unscholarly delusions, almost no JW even knows that the letter “J” does not exist in Greek, Hebrew. Worse still, not even English, which was derived directly from Hebrew, had a letter “J” before about 1650 AD. The 1611 AD KJV for example, does not have contain a single “J”. They spelled Jesus’ name as IESUS instead. So the NWT very modern substitution of JEHOVAH for the original autograph KURIOS in the Greek New Testament is beyond bizarre. There are no known Hebrew copies of Matthew, only rumours. And if these rumors were true, it was probably a translation from the original Greek Matthew into Hebrew. Of course 100% of Greek new testament manuscripts use KURIOS (LORD) and NEVER use YHWH. So it was the Holy Spirit “who willed” the substitution of Kurios for YHWH throughout the New Testament. Of course none of the truthful information ever phases a JW because they blindly follow the Watchtower Magazine when it contradicts the Bible. Jesus said, “leave them alone, they are blind guides”.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">3. The 12 minor prophets are all accounted for but extant fragments exist only for Jonah, Micah, Nahum, Habakkuk, Zephaniah, and Zechariah. Here are the actual sections of text that have survived and can be read today. The rest is lost due to damage and decay over 2100 years.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Jonah 1:14-2:7; 3:2-5; 3:7-4:2; 4:5.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Mic 1:1-8; 2:7-8; 3:5-6; 4:3-5; 4:6-10; 5:1(2)-6(7).<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Nah 1:13-14; 2:5-10; 2:13-14; 3:3; 3:6-17.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. Hab 1:5-11; 1:14-2:8; 2:13-20; 3:8-15.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Zeph 1:1-6; 1:13-18; 2:9-10; 3:6-7.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Zech 1:1-4; 1:12-15; 2:2-4(1:19-21); 2:6-12(2-8); 2:16(12)-3:2; 3:4-7; 8:19-21; 8:23-9:5.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek scroll of the 12 minor prophets has clear signs of correction of the Greek text to fit it to the Hebrew text then current.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. It is almost identical to our modern text in our bibles today but small differences do exist.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. The does not necessarily mean the scroll was translated from an older text that was corrected with a different new text. Most of the differences can be explained by the original translators trying to convey the meaning from Hebrew into Greek. Just like our modern English Bibles differ widely in specific words used and word order, in the end they all say basically the identical thing.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. What is most interesting, is that the text sometimes agrees with the both the LXX and Masoretic, while in other cases differs from them both, while in other cases agrees with the LXX over the Masoretic and vice versa.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017<o:p></o:p></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span><span style="font-family: "georgia" , "times new roman" , serif;"><br />& & &</span> <span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 9</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-9.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-9.html</a></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 10</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-10.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-10.html</a></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 7:8". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 9, </span>Zechariah 10, <span style="font-family: "georgia" , "times new roman" , serif;">4Q80, 4Q76, </span></span></span></span></span>Zion’s King Riding on a Donkey, Lord Will Care for Judah,Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com1tag:blogger.com,1999:blog-1662892784099424105.post-63783919189478709532020-05-28T10:26:00.001-07:002020-05-28T10:51:40.344-07:00Teaching Notes Book of Zechariah - Chapters 7 and 8<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 7 and 8</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 77.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5eeFvfkgUgpdnP2xBWQhXj_4t5oMPCph2S736EqZb75v_ZYcz9lyeN6dc6MBOb0BIXALeBd65xnbD-Gl92zO9LYBLCWcFK7c06yAEbooUTkb3MJapnrdV30rg3tPRXbNIVkoR-cY9Vek/s1600/Hugh_C_Wood.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 7</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">New International Version</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Justice and Mercy, Not Fasting</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">7 In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, the month of Kislev. </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">^^^</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">[About 518 BCE] [Kislev is an autumn month which occurs in November–December on the Gregorian calendar and is sometimes known as the month of dreams].</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">"Darius I (l. c. 550-486 BCE, r. 522-486 BCE), also known as Darius the Great, was the third Persian King of the Achaemenid Empire. His reign lasted 36 years, from 522 to 486 BCE; during this time the Persian Empire reached its peak. Darius led military campaigns in Europe, Greece, and even in the Indus valley, conquering lands and expanding his empire. Not only resuming to military prowess, Darius also improved the legal and economic system and conducted impressive construction projects across the Persian Empire".</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">From:</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.ancient.eu/Darius_I/" target="_blank">https://www.ancient.eu/Darius_I/</a></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">^^^</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">2 The people of Bethel had sent Sharezer and Regem-Melek, together with their men, to entreat the Lord 3 by asking the priests of the house of the Lord Almighty and the prophets, “Should I mourn and fast in the fifth month, as I have done for so many years?”</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">4 Then the word of the Lord Almighty came to me: 5 “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for the past seventy years, was it really for me that you fasted? 6 And when you were eating and drinking, were you not just feasting for yourselves? 7 Are these not the words the Lord proclaimed through the earlier prophets when Jerusalem and its surrounding towns were at rest and prosperous, and the Negev and the western foothills were settled?’”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">8 And the word of the Lord came again to Zechariah: 9 <span style="color: red;">“This is what the Lord Almighty said: ‘Administer true justice; show mercy and compassion to one another. 10 Do not oppress the widow or the fatherless, the foreigner or the poor. Do not plot evil against each other.’</span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">11 “But they refused to pay attention; stubbornly they turned their backs and covered their ears. 12 They made their hearts as hard as flint and would not listen to the law or to the words that the Lord Almighty had sent by his Spirit through the earlier prophets. So the Lord Almighty was very angry.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">13 “‘When I called, they did not listen; so when they called, I would not listen,’ says the Lord Almighty. 14 ‘I scattered them with a whirlwind among all the nations, where they were strangers. The land they left behind them was so desolate that no one traveled through it. This is how they made the pleasant land desolate.’”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 8</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">New International Version</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Lord Promises to Bless Jerusalem</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">8 The word of the Lord Almighty came to me.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">2 This is what the Lord Almighty says: “I am very jealous for Zion; I am burning with jealousy for her.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">3 This is what the Lord says: “I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the Faithful City, and the mountain of the Lord Almighty will be called the Holy Mountain.”</span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZwS0Qa4ybXOwnHTeYNA1kAmZxBigORi56LDiTuN-lTVgb1b241BwIvloukGLghPxM1bypgLu7E08LawL_Sk_sI67ea50ijVSxKjPOVPHXiMlRazvN_8p5kneMWTUoinDgbTrTh2H0VMo/s1600/Zechariah+8+3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="628" data-original-width="1200" height="334" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZwS0Qa4ybXOwnHTeYNA1kAmZxBigORi56LDiTuN-lTVgb1b241BwIvloukGLghPxM1bypgLu7E08LawL_Sk_sI67ea50ijVSxKjPOVPHXiMlRazvN_8p5kneMWTUoinDgbTrTh2H0VMo/s640/Zechariah+8+3.jpg" width="640" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4 This is what the Lord Almighty says: “Once again men and women of ripe old age will sit in the streets of Jerusalem, each of them with cane in hand because of their age. 5 The city streets will be filled with boys and girls playing there.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">6 This is what the Lord Almighty says: “It may seem marvelous to the remnant of this people at that time, but will it seem marvelous to me?” declares the Lord Almighty.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">7 This is what the Lord Almighty says: “I will save my people from the countries of the east and the west. 8 I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">9 This is what the Lord Almighty says: “Now hear these words, ‘Let your hands be strong so that the temple may be built.’ This is also what the prophets said who were present when the foundation was laid for the house of the Lord Almighty. 10 Before that time there were no wages for people or hire for animals. No one could go about their business safely because of their enemies, since I had turned everyone against their neighbor. 11 But now I will not deal with the remnant of this people as I did in the past,” declares the Lord Almighty.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">12 “The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people. 13 Just as you, Judah and Israel, have been a curse[a] among the nations, so I will save you, and you will be a blessing.[b] Do not be afraid, but let your hands be strong.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">14 This is what the Lord Almighty says: “Just as I had determined to bring disaster on you and showed no pity when your ancestors angered me,” says the Lord Almighty, 15 “so now I have determined to do good again to Jerusalem and Judah. Do not be afraid. 16 These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; 17 do not plot evil against each other, and do not love to swear falsely. I hate all this,” declares the Lord.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">18 The word of the Lord Almighty came to me.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">19 This is what the Lord Almighty says: “The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">20 This is what the Lord Almighty says: “Many peoples and the inhabitants of many cities will yet come, 21 and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ 22 And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">23 This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 8:13 That is, your name has been used in cursing (see Jer. 29:22); or, you have been regarded as under a curse.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 8:13 Or and your name will be used in blessings (see Gen. 48:20); or and you will be seen as blessed</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC1nXpNQGWRnpnLoE9nBbzfzDC9rmhuMCYJkv_OdlAJeeeqweK5jamVLWIMA2w-8_13Q3L7gvZ2EBCZ1FA7cVrQ3rtvPinn2dnQfB24JLNWYh6W45rouThcyfweNUqltjZDVCzPfuWwQQ/s1600/Zechariah+manuscript.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="1223" data-original-width="1600" height="488" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC1nXpNQGWRnpnLoE9nBbzfzDC9rmhuMCYJkv_OdlAJeeeqweK5jamVLWIMA2w-8_13Q3L7gvZ2EBCZ1FA7cVrQ3rtvPinn2dnQfB24JLNWYh6W45rouThcyfweNUqltjZDVCzPfuWwQQ/s640/Zechariah+manuscript.jpg" width="640" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpk2JObhA9s-cDbv8uIljRElZa6d1KWlunwox4Ss3LYTOIId0l5ZafUfBKNtLWrmSdGOXaiuRqeQcWnlQbKJFOYuoQMuE960NeMYj8U5ecs5S8YlYgJoSG5Mat9464TGB2R9Efq-e_SX0/s1600/Zechariah+8+4Q80.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="324" data-original-width="250" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpk2JObhA9s-cDbv8uIljRElZa6d1KWlunwox4Ss3LYTOIId0l5ZafUfBKNtLWrmSdGOXaiuRqeQcWnlQbKJFOYuoQMuE960NeMYj8U5ecs5S8YlYgJoSG5Mat9464TGB2R9Efq-e_SX0/s400/Zechariah+8+4Q80.jpg" width="307" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rwWN_T2vzxt22vi2t6eDei2OraXkyZR0ir1JG-3kUOr_VSAbpV_YmkcJrP-TUoUJNQBPp1bVIH7erFjiNv_Jgros4bKQElU-y0vdHreGOYiSHCcDTzaZV_dzdhXHnrDhDJY8Ed_-wac/s1600/12+Minor+Prophet+Scroll.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="548" data-original-width="641" height="546" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rwWN_T2vzxt22vi2t6eDei2OraXkyZR0ir1JG-3kUOr_VSAbpV_YmkcJrP-TUoUJNQBPp1bVIH7erFjiNv_Jgros4bKQElU-y0vdHreGOYiSHCcDTzaZV_dzdhXHnrDhDJY8Ed_-wac/s640/12+Minor+Prophet+Scroll.JPG" width="640" /></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Manuscripts of the 12 Manuscripts</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Greek Septuagint Twelve Minor Prophets scroll (2100 years old)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Introduction:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek minor prophets scroll was discovered in 1952 AD is one of the most important archeological finds ever.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Dodekapropheton is the Greek name for the 12 prophets as a collection.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. It is a scroll of the entire 12 minor prophets even though much of the text is destroyed over time.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. It shows the Bible we hold today is the same as it was before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. It proves the entire Old Testament was translated by Jews into Greek before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2. The Greek minor prophets scroll dates to about 50 BC:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. “Dating Conclusion: Both hands give the impression of belonging to the late Ptolemaic or early Roman period. Some features favour an earlier rather than a later date; no feature recommends a later rather than an earlier date.” (Greek Minor Prophets Scroll from Nahal Hever, Emanuel Tov, p25, 1990 AD)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Late Ptolemaic is 100-30 BC and Early Roman begins at 30 BC.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. So Emanuel Tov, a Jewish Scholar living in Israel dates the Greek scroll to before the Birth of Christ and favours the “early date” ie. Before the Roman Era.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">3. There are two caves where scrolls were found: Cave 8 “Cave of Horrors” and Cave 5-6 “Cave of Letters”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek minor prophets scroll was discovered at cave 8 in the Nahal Hever which is located about 5 km south of En Gedi<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Nahal (river) Hever (Hebron = friend) means “river of the friend”. The town of Hebron is due west.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. During the Bar Kochba rebellion of 135 AD, also known as the “Second Jewish War with Rome”, the rebel Zealot had moved from Qumran, Gamla and Kh. El Maqatir to Masada and the two caves high in the hills of the Nahal Hever.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Cave 8 is known as the “Cave of Horrors” (Ma'arat Ha'Eimim) because 40 skeletons were found here, the remains of those seeking refuge during the Bar Kokhba Revolt. Archaeologists found three ostraca, which had been placed on the skeletons, inscribed with the names of the deceased.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. The Romans killed the rebel Jews by smoke inhalation by setting fires at the entrance.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. In 1952 AD skeletons of Men, women and children were excavated and reburied in the inner cave area.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. The scroll of the 12 prophets represented a high value possession to these Jews in 135 AD, being 200 years old at the time.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">g. Fragments of Jewish prayers were found in Aramaic.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">5. In the “Cave of Letters” (cave 5-6) the following was found letters that date from 94-132 AD and included three collections:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. A leather waterskin containing 15 letters (in Hebrew, Aramaic and Greek), most of which were sent by Shim'on Bar Kohkba (Shim'on b. Kosiba), the leader of the Bar Kohkba revolt.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. A wrapped package stored inside a leather purse, containing 35 personal financial records, belonging to a woman named Babatha.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Five contracts belonging to Eleazar ben Shmuel, a farmer from Ein Gedi.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. Four languages were used on the manuscripts: Greek, Hebrew, Nabatean, Aramaic<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Of special note is that all the scripture manuscripts were in Aramaic also known as “Square Hebrew”. This is a different language and Mosaic Hebrew and modern Hebrew. Remember, in the first century Hebrew was almost extinct being used only by the Jerusalem temple elites.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Three other special documents were found in the Cave of Letters (cave 5-6):<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> i. Marriage Contract (5/6Hev37) A woman named Babata who was married and divorced/widowed twice had a marriage contract in her possession that was found in cave 5-6. It was written by husband which said, "If I [Babata's husband] die before you, you will live in my house and receive maintenance from it and from my possessions.". (5/6Hev37, Babata marriage contract, 135 AD)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> ii. Sale Contract (5/6Hev47)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"> iii. Redemption of a Writ of Seizure (5/6Hev36)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I. The Greek 12 minor prophets scroll of the Septuagint<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek scripture scroll (cave 8) is the longest scroll ever found in Israel at 32 feet long and are currently housed in the Rockefeller Museum in Jerusalem.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Two different men wrote the entire scroll. We know this by graphology of textual styles that point to two different “hands” through handwriting analysis.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Printed on vellum (animal skin) with carbon ink.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Many skins were joined to create a scroll 10 meters long and 35 cm high.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2. The document is in Greek expect for Mosaic Hebrew (Paleo-Hebrew) where they wrote the name of God YHWH in the extinct Hebrew alphabet.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Other documents found at the same time would use four stars **** as an early “nomina sacra” substitution.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. This substitution of Mosaic Hebrew for Greek in the name of God is probably the very beginning point of “nomina sacra”.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Nomina sacra developed into the Christian era and became almost ridiculous because they would create substitutional abbreviations for other “sacred” things including: God, Father, Son, Holy Spirit, Saviour, Cross, Christ etc.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. While Christians eventually abandoned the practice of nomina sacra altogether, the Jews continue the practice by writing the word God in English as G-D where a dash is substituted for the letter O.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Of course the ultimate substitution was provided by the Holy Spirit himself in the 27 books of the New Testament that consistently substitute KURIOS (Greek for “Lord”) for YHWH in all Old Testament quotations in the New Testament.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Jehovah’s Witnesses, in their standard delusional ignorant bliss, will point to YHWH written in Mosaic Hebrew as proof that their New World Translation (NWT) is superior to all other Bibles because they “RESTORED” the name of God with Jehovah. Since a Jw is forbidden to read non-Watchtower religious materials on the internet, their knowledge is no greater than what the Watchtower tells them. To illustrate their unscholarly delusions, almost no JW even knows that the letter “J” does not exist in Greek, Hebrew. Worse still, not even English, which was derived directly from Hebrew, had a letter “J” before about 1650 AD. The 1611 AD KJV for example, does not have contain a single “J”. They spelled Jesus’ name as IESUS instead. So the NWT very modern substitution of JEHOVAH for the original autograph KURIOS in the Greek New Testament is beyond bizarre. There are no known Hebrew copies of Matthew, only rumours. And if these rumors were true, it was probably a translation from the original Greek Matthew into Hebrew. Of course 100% of Greek new testament manuscripts use KURIOS (LORD) and NEVER use YHWH. So it was the Holy Spirit “who willed” the substitution of Kurios for YHWH throughout the New Testament. Of course none of the truthful information ever phases a JW because they blindly follow the Watchtower Magazine when it contradicts the Bible. Jesus said, “leave them alone, they are blind guides”.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">3. The 12 minor prophets are all accounted for but extant fragments exist only for Jonah, Micah, Nahum, Habakkuk, Zephaniah, and Zechariah. Here are the actual sections of text that have survived and can be read today. The rest is lost due to damage and decay over 2100 years.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. Jonah 1:14-2:7; 3:2-5; 3:7-4:2; 4:5.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. Mic 1:1-8; 2:7-8; 3:5-6; 4:3-5; 4:6-10; 5:1(2)-6(7).<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. Nah 1:13-14; 2:5-10; 2:13-14; 3:3; 3:6-17.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">d. Hab 1:5-11; 1:14-2:8; 2:13-20; 3:8-15.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">e. Zeph 1:1-6; 1:13-18; 2:9-10; 3:6-7.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">f. Zech 1:1-4; 1:12-15; 2:2-4(1:19-21); 2:6-12(2-8); 2:16(12)-3:2; 3:4-7; 8:19-21; 8:23-9:5.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek scroll of the 12 minor prophets has clear signs of correction of the Greek text to fit it to the Hebrew text then current.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">a. It is almost identical to our modern text in our bibles today but small differences do exist.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">b. The does not necessarily mean the scroll was translated from an older text that was corrected with a different new text. Most of the differences can be explained by the original translators trying to convey the meaning from Hebrew into Greek. Just like our modern English Bibles differ widely in specific words used and word order, in the end they all say basically the identical thing.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">c. What is most interesting, is that the text sometimes agrees with the both the LXX and Masoretic, while in other cases differs from them both, while in other cases agrees with the LXX over the Masoretic and vice versa.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017<o:p></o:p></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span><span style="font-family: "georgia" , "times new roman" , serif;"><br />& & &</span> <span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 7</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-7.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-7.html</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 8</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /><a href="https://www.studylight.org/commentaries/kdo/zechariah-8.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-8.html</a></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 7:8". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 7, </span>Zechariah 8, <span style="font-family: "georgia" , "times new roman" , serif;">4Q80, 4Q76, </span></span></span></span><span style="font-family: "georgia" , "times new roman" , serif;">Justice and Mercy, Not Fasting, </span><span style="font-family: "georgia" , "times new roman" , serif;">Lord Promises to Bless Jerusalem</span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-59806010417967069372020-05-28T05:39:00.000-07:002020-05-28T06:16:10.423-07:00Teaching Notes Book of Zechariah - Who Was the Prophet Zechariah?<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of Zechariah - Who Was the Prophet Zechariah?</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 77. Thursday. </span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Look for God in the way things are not in the way you want them to be.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.youtube.com/watch?v=8ZNfmC8lTKg" target="_blank">https://www.youtube.com/watch?v=8ZNfmC8lTKg</a> </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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Surprisingly there is not a great deal of information about the "man" Zechariah.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #202122;">(</span><span class="rt-commentedText nowrap" style="background-color: white; color: #202122; white-space: nowrap;"><span class="IPA nopopups noexcerpt"><a href="https://en.wikipedia.org/wiki/Help:IPA/English" style="background: none; color: #0b0080; text-decoration-line: none !important;" title="Help:IPA/English">/<span style="border-bottom: 1px dotted;"><span title="'z' in 'zoom'">z</span><span title="/ɛ/: 'e' in 'dress'">ɛ</span><span title="'k' in 'kind'">k</span><span title="/ə/: 'a' in 'about'">ə</span><span title="/ˈ/: primary stress follows">ˈ</span><span title="'r' in 'rye'">r</span><span title="/aɪ/: 'i' in 'tide'">aɪ</span><span title="/./: syllable break">.</span><span title="/ə/: 'a' in 'about'">ə</span></span>/</a></span></span><span style="background-color: white; color: #202122;">; </span><a href="https://en.wikipedia.org/wiki/Hebrew_language" style="background: none rgb(255, 255, 255); color: #0b0080; text-decoration-line: none;" title="Hebrew language">Hebrew</a><span style="background-color: white; color: #202122;">: </span><span dir="rtl" lang="he" style="background-color: white; color: #202122; white-space: nowrap;"><span class="script-hebrew" dir="rtl"><span class="script-hebrew" dir="rtl">זְכַרְיָה</span></span></span><span style="background-color: white; color: #202122;">, </span><small style="background-color: white; color: #202122;"><a href="https://en.wikipedia.org/wiki/Modern_Hebrew" style="background: none; color: #0b0080; text-decoration-line: none;" title="Modern Hebrew">Modern</a>:</small><span style="background-color: white; color: #202122;"> </span><i style="background-color: white; color: #202122;"><i lang="he-Latn" title="Hebrew-language romanization">Zekharya</i></i><span style="background-color: white; color: #202122;">, </span><small style="background-color: white; color: #202122;"><a href="https://en.wikipedia.org/wiki/Tiberian_vocalization" style="background: none; color: #0b0080; text-decoration-line: none;" title="Tiberian vocalization">Tiberian</a>:</small><span style="background-color: white; color: #202122;"> </span><i style="background-color: white; color: #202122;"><i lang="he-Latn" title="Hebrew-language romanization">Zəḵaryāh</i></i><span style="background-color: white; color: #202122;">, "</span><a class="mw-redirect" href="https://en.wikipedia.org/wiki/Tetragrammation" style="background: none rgb(255, 255, 255); color: #0b0080; text-decoration-line: none;" title="Tetragrammation">YHWH</a><span style="background-color: white; color: #202122;"> has remembered";</span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">[T]he eleventh of the Twelve Minor Prophets. He was a prophet of the Kingdom of Judah. Wiki.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">[T]he book of Zechariah introduces the prophet as the son of Berechiah, the son of Iddo (Zechariah 1:1). The book of Ezra names Zechariah as the son of Iddo (Ezra 5:1 and Ezra 6:14), but it is likely that Berechiah was Zechariah's father, and Iddo was his grandfather.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">His prophetical career probably began in the second year of Darius, king of Persia (520 BC). His greatest concern appears to have been with the building of the Second Temple.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Liturgical commemoration</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">On the Eastern Orthodox liturgical calendar, his feast day is February 8. He is commemorated with the other Minor Prophets in the calendar of saints of the Armenian Apostolic Church on July 31. The Roman Catholic Church honors him with a feast day assigned to September 6. Wiki</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjznJ1bO3g-LvLIVpCTGWYOcATrAUu1JQx-19mM9P1ZGfI3RfD3nAy91jBC7zRh46rT1IJNsZV5AzisVljsfKFrF1S3RiRuYpop_Hfe1C4tej2IxsPQjet5706hwIO6RrVfI_8rh_QhN_Q/s1600/the+prophet+zechariah+1512.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="763" data-original-width="531" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjznJ1bO3g-LvLIVpCTGWYOcATrAUu1JQx-19mM9P1ZGfI3RfD3nAy91jBC7zRh46rT1IJNsZV5AzisVljsfKFrF1S3RiRuYpop_Hfe1C4tej2IxsPQjet5706hwIO6RrVfI_8rh_QhN_Q/s640/the+prophet+zechariah+1512.jpg" width="444" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Prophet Zechariah by Michelangelo for the Sistine Chapel Circa 1512</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.artbible.info/art/large/78.html" target="_blank">https://www.artbible.info/art/large/78.html</a></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">"The prophet is protrayed on the entrance wall as an old bearded man, with his bust shown in profile, in the act of reading a book. Zechariah, who lived around 500 B.C. worked on sustaining the Israelites on their return from exile in Babylon with the word of God". Vatican Museum </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">To find this Fresco here is the virtual tour of the Sistine Chapel maintained by the Vatican Museum</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="http://www.museivaticani.va/content/museivaticani/en/collezioni/musei/cappella-sistina/tour-virtuale.html" target="_blank">http://www.museivaticani.va/content/museivaticani/en/collezioni/musei/cappella-sistina/tour-virtuale.html</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Sistine Chapel (/ˌsɪstiːn ˈtʃæpəl/; Latin: Sacellum Sixtinum; Italian: Cappella Sistina [kapˈpɛlla siˈstiːna]) is a chapel in the Apostolic Palace, the official residence of the pope, in Vatican City. Originally known as the Cappella Magna ('Great Chapel'), the chapel takes its name from Pope Sixtus IV, who restored it between 1473 and 1481. Since that time, the chapel has served as a place of both religious and functionary papal activity. Today, it is the site of the papal conclave, the process by which a new pope is selected. The fame of the Sistine Chapel lies mainly in the frescos that decorate the interior, most particularly the Sistine Chapel ceiling and The Last Judgment by Michelangelo. Wiki</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">From the Jewish Encyclopedia (1906):</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">ZECHARIAH:</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">By: Emil G. Hirsch</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">One of the Minor Prophets, to whom is attributed the collection of prophecies and apocalyptic visions constituting the book bearing his name. He was a son of Berechiah and a grandson of Iddo (Zech. i. 1), and was loosely called the son of Iddo (Ezra v. 1, vi. 14); the latter was possibly identical with the Iddo mentioned as high priest in Neh. xii. 4, which would make the prophet himself the high priest named in Neh. xii. 16. Zechariah was probably born during the Captivity, but was brought back early to Palestine. He began his prophetic ministry in the second year of King Darius Hystaspes, a little later than Haggai (Zech. i. 1; Hag. i. 1), his preoccupation being the rebuilding of the Temple. According to the contents of that part of the book which without doubt is by him (i.-viii.; see Zechariah, Book of—Critical View), Zechariah received Yhwh's messages largely through the medium of visions (i. 8; ii. 2, 5; and elsewhere), which excited his curiosity, and which, in answer to his inquiries, were interpreted to him as significant monitions bearing on the condition of the colony and the timeliness of proceeding with the rearing of the sanctuary (i. 16, ii. 14). He appeals for loyalty on the part of Joshua the high priest toward the Messianic prince, the "Branch" (iii. 8) or Zerubbabel (iv. 9). As the mediator of his visions, theprophet names an angel of Yhwh, called sometimes "the" angel, and it is he who introduces also "the" Satan in the rôle of a mischief-maker confirming the people's hesitation and discouraged mood (iii. 1, 2). His method thus borders on the apocalyptic. His style is not lacking in directness in some passages, but in others it leans toward involved obscurity. Zechariah, however, proves himself to be an uncompromising critic of the ritual substitutes for true piety, such as fasting and mourning (vii. 5); and he reiterates the admonitions for mercy and righteousness, which according to the Prophets constitute the essence of the service of Yhwh (vii. 8, 9). For neglect of this service Israel was visited with the sufferings that befell it (vii. 13, 14). Jerusalem is to be called the city of truth (viii. 3), and shall dwell in peace, so that old men and old women shall be found in its streets (verse 4), together with boys and girls (verse 5), and prosperity shall abound in the land (verses 7 et seq.).</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">While Zechariah lacks originality, he is distinguished from his contemporaries by the "gift of plain speech" (G. A. Smith). But while some of the obscurities and repetitions which mark his visions are probably due to other hands, there remain enough of these defects that come from him to indicate that the visions were not the spontaneous outflow of ecstasy, but the labored effort of a strained and artificial imagination. He was a prophet, but of a period when prophecy was rapidly running to its own extinction.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="http://www.jewishencyclopedia.com/articles/15198-zechariah" target="_blank">http://www.jewishencyclopedia.com/articles/15198-zechariah</a></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Wiki Footnote 2: Pao & Schnabel on Luke 11:49–51 (2007). Beale & Carson (ed.). Commentary on the New Testament Use of the Old Testament. ISBN 978-0801026935. most identify this figure with the Zechariah of 2 Chron. 24:20–25, who was killed in the temple court</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span> <span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Citations to Zechariah in Ezra:</span></span><br />
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<span style="color: red; font-family: "georgia" , "times new roman" , serif;">Ezra 5 New International Version (NIV)</span><br />
<span style="color: red; font-family: "georgia" , "times new roman" , serif;">Tattenai’s Letter to Darius</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="color: red;">5 Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them.</span> 2 Then Zerubbabel son of Shealtiel and Joshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, supporting them.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">3 At that time Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates went to them and asked, “Who authorized you to rebuild this temple and to finish it?” 4 They[a] also asked, “What are the names of those who are constructing this building?” 5 But the eye of their God was watching over the elders of the Jews, and they were not stopped until a report could go to Darius and his written reply be received.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">6 This is a copy of the letter that Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates, the officials of Trans-Euphrates, sent to King Darius. 7 The report they sent him read as follows:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">To King Darius:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Cordial greetings.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">8 The king should know that we went to the district of Judah, to the temple of the great God. The people are building it with large stones and placing the timbers in the walls. The work is being carried on with diligence and is making rapid progress under their direction.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">9 We questioned the elders and asked them, “Who authorized you to rebuild this temple and to finish it?” 10 We also asked them their names, so that we could write down the names of their leaders for your information.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">11 This is the answer they gave us:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">“We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, one that a great king of Israel built and finished. 12 But because our ancestors angered the God of heaven, he gave them into the hands of Nebuchadnezzar the Chaldean, king of Babylon, who destroyed this temple and deported the people to Babylon.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">13 “However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God. 14 He even removed from the temple[b] of Babylon the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple in Jerusalem and brought to the temple[c] in Babylon. Then King Cyrus gave them to a man named Sheshbazzar, whom he had appointed governor, 15 and he told him, ‘Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site.’</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">16 “So this Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that day to the present it has been under construction but is not yet finished.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">17 Now if it pleases the king, let a search be made in the royal archives of Babylon to see if King Cyrus did in fact issue a decree to rebuild this house of God in Jerusalem. Then let the king send us his decision in this matter.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 5:4 See Septuagint; Aramaic We.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 5:14 Or palace</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 5:14 Or palace</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 6 New International Version (NIV)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">The Decree of Darius</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">6 King Darius then issued an order, and they searched in the archives stored in the treasury at Babylon. 2 A scroll was found in the citadel of Ecbatana in the province of Media, and this was written on it:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Memorandum:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">3 In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Let the temple be rebuilt as a place to present sacrifices, and let its foundations be laid. It is to be sixty cubits[a] high and sixty cubits wide, 4 with three courses of large stones and one of timbers. The costs are to be paid by the royal treasury. 5 Also, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, are to be returned to their places in the temple in Jerusalem; they are to be deposited in the house of God.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">6 Now then, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and you other officials of that province, stay away from there. 7 Do not interfere with the work on this temple of God. Let the governor of the Jews and the Jewish elders rebuild this house of God on its site.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">8 Moreover, I hereby decree what you are to do for these elders of the Jews in the construction of this house of God:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Their expenses are to be fully paid out of the royal treasury, from the revenues of Trans-Euphrates, so that the work will not stop. 9 Whatever is needed—young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and olive oil, as requested by the priests in Jerusalem—must be given them daily without fail, 10 so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">11 Furthermore, I decree that if anyone defies this edict, a beam is to be pulled from their house and they are to be impaled on it. And for this crime their house is to be made a pile of rubble. 12 May God, who has caused his Name to dwell there, overthrow any king or people who lifts a hand to change this decree or to destroy this temple in Jerusalem.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">I Darius have decreed it. Let it be carried out with diligence.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Completion and Dedication of the Temple</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">13 Then, because of the decree King Darius had sent, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates carried it out with diligence. 14 <span style="color: red;">So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia. 15 The temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">16 Then the people of Israel—the priests, the Levites and the rest of the exiles—celebrated the dedication of the house of God with joy. 17 For the dedication of this house of God they offered a hundred bulls, two hundred rams, four hundred male lambs and, as a sin offering[b] for all Israel, twelve male goats, one for each of the tribes of Israel. 18 And they installed the priests in their divisions and the Levites in their groups for the service of God at Jerusalem, according to what is written in the Book of Moses.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Passover</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">19 On the fourteenth day of the first month, the exiles celebrated the Passover. 20 The priests and Levites had purified themselves and were all ceremonially clean. The Levites slaughtered the Passover lamb for all the exiles, for their relatives the priests and for themselves. 21 So the Israelites who had returned from the exile ate it, together with all who had separated themselves from the unclean practices of their Gentile neighbors in order to seek the Lord, the God of Israel. 22 For seven days they celebrated with joy the Festival of Unleavened Bread, because the Lord had filled them with joy by changing the attitude of the king of Assyria so that he assisted them in the work on the house of God, the God of Israel.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 6:3 That is, about 90 feet or about 27 meters</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ezra 6:17 Or purification offering</span><br />
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 6</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-6.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-6.html</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
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Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-25193741802224947552020-05-27T19:25:00.000-07:002020-05-27T19:25:02.570-07:00Teaching Notes Book of Zechariah - Chapter 6<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>Teaching Notes Book of Zechariah - Chapter 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 76. Wednesday. </span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Look for God in the way things are not in the way you want them to be.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.youtube.com/watch?v=8ZNfmC8lTKg" target="_blank">https://www.youtube.com/watch?v=8ZNfmC8lTKg</a> </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6 New International Version (NIV)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6</span><br />
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<span style="font-family: georgia, times new roman, serif;">Four Chariots</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">6 I looked up again, and there before me were four chariots coming out from between two mountains—mountains of bronze. 2 The first chariot had red horses, the second black, 3 the third white, and the fourth dappled—all of them powerful. 4 I asked the angel who was speaking to me, “What are these, my lord?”</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">5 The angel answered me, “These are the four spirits[a] of heaven, going out from standing in the presence of the Lord of the whole world. 6 The one with the black horses is going toward the north country, the one with the white horses toward the west,[b] and the one with the dappled horses toward the south.”</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">7 When the powerful horses went out, they were straining to go throughout the earth. And he said, “Go throughout the earth!” So they went throughout the earth.</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">8 Then he called to me, “Look, those going toward the north country have given my Spirit[c] rest in the land of the north.”</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">A Crown for Joshua</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">9 The word of the Lord came to me: 10 “Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon. Go the same day to the house of Josiah son of Zephaniah. 11 Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jozadak.[d] 12 Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. 13 It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he[e] will be a priest on his throne. And there will be harmony between the two.’ 14 The crown will be given to Heldai,[f] Tobijah, Jedaiah and Hen[g] son of Zephaniah as a memorial in the temple of the Lord. 15 Those who are far away will come and help to build the temple of the Lord, and you will know that the Lord Almighty has sent me to you. This will happen if you diligently obey the Lord your God.”</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">Footnotes</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:5 Or winds</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:6 Or horses after them</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:8 Or spirit</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:11 Hebrew Jehozadak, a variant of Jozadak</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:13 Or there</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:14 Syriac; Hebrew Helem</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 6:14 Or and the gracious one, the</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Manuscripts of the 12 Manuscripts</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm" target="_blank">https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm</a></span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Greek Septuagint Twelve Minor Prophets scroll (2100 years old)</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Introduction:<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. The Greek minor prophets scroll was discovered in 1952 AD is one of the most important archeological finds ever.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. Dodekapropheton is the Greek name for the 12 prophets as a collection.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. It is a scroll of the entire 12 minor prophets even though much of the text is destroyed over time.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. It shows the Bible we hold today is the same as it was before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">d. It proves the entire Old Testament was translated by Jews into Greek before the time of Christ.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2. The Greek minor prophets scroll dates to about 50 BC:<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. “Dating Conclusion: Both hands give the impression of belonging to the late Ptolemaic or early Roman period. Some features favour an earlier rather than a later date; no feature recommends a later rather than an earlier date.” (Greek Minor Prophets Scroll from Nahal Hever, Emanuel Tov, p25, 1990 AD)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. Late Ptolemaic is 100-30 BC and Early Roman begins at 30 BC.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. So Emanuel Tov, a Jewish Scholar living in Israel dates the Greek scroll to before the Birth of Christ and favours the “early date” ie. Before the Roman Era.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3. There are two caves where scrolls were found: Cave 8 “Cave of Horrors” and Cave 5-6 “Cave of Letters”<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">4. The Greek minor prophets scroll was discovered at cave 8 in the Nahal Hever which is located about 5 km south of En Gedi<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. Nahal (river) Hever (Hebron = friend) means “river of the friend”. The town of Hebron is due west.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. During the Bar Kochba rebellion of 135 AD, also known as the “Second Jewish War with Rome”, the rebel Zealot had moved from Qumran, Gamla and Kh. El Maqatir to Masada and the two caves high in the hills of the Nahal Hever.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. Cave 8 is known as the “Cave of Horrors” (Ma'arat Ha'Eimim) because 40 skeletons were found here, the remains of those seeking refuge during the Bar Kokhba Revolt. Archaeologists found three ostraca, which had been placed on the skeletons, inscribed with the names of the deceased.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">d. The Romans killed the rebel Jews by smoke inhalation by setting fires at the entrance.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">e. In 1952 AD skeletons of Men, women and children were excavated and reburied in the inner cave area.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">f. The scroll of the 12 prophets represented a high value possession to these Jews in 135 AD, being 200 years old at the time.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">g. Fragments of Jewish prayers were found in Aramaic.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">5. In the “Cave of Letters” (cave 5-6) the following was found letters that date from 94-132 AD and included three collections:<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. A leather waterskin containing 15 letters (in Hebrew, Aramaic and Greek), most of which were sent by Shim'on Bar Kohkba (Shim'on b. Kosiba), the leader of the Bar Kohkba revolt.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. A wrapped package stored inside a leather purse, containing 35 personal financial records, belonging to a woman named Babatha.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. Five contracts belonging to Eleazar ben Shmuel, a farmer from Ein Gedi.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">d. Four languages were used on the manuscripts: Greek, Hebrew, Nabatean, Aramaic<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">e. Of special note is that all the scripture manuscripts were in Aramaic also known as “Square Hebrew”. This is a different language and Mosaic Hebrew and modern Hebrew. Remember, in the first century Hebrew was almost extinct being used only by the Jerusalem temple elites.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">f. Three other special documents were found in the Cave of Letters (cave 5-6):<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> i. Marriage Contract (5/6Hev37) A woman named Babata who was married and divorced/widowed twice had a marriage contract in her possession that was found in cave 5-6. It was written by husband which said, "If I [Babata's husband] die before you, you will live in my house and receive maintenance from it and from my possessions.". (5/6Hev37, Babata marriage contract, 135 AD)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> ii. Sale Contract (5/6Hev47)<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> iii. Redemption of a Writ of Seizure (5/6Hev36)</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">I. The Greek 12 minor prophets scroll of the Septuagint<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. The Greek scripture scroll (cave 8) is the longest scroll ever found in Israel at 32 feet long and are currently housed in the Rockefeller Museum in Jerusalem.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. Two different men wrote the entire scroll. We know this by graphology of textual styles that point to two different “hands” through handwriting analysis.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. Printed on vellum (animal skin) with carbon ink.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. Many skins were joined to create a scroll 10 meters long and 35 cm high.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2. The document is in Greek expect for Mosaic Hebrew (Paleo-Hebrew) where they wrote the name of God YHWH in the extinct Hebrew alphabet.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. Other documents found at the same time would use four stars **** as an early “nomina sacra” substitution.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. This substitution of Mosaic Hebrew for Greek in the name of God is probably the very beginning point of “nomina sacra”.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. Nomina sacra developed into the Christian era and became almost ridiculous because they would create substitutional abbreviations for other “sacred” things including: God, Father, Son, Holy Spirit, Saviour, Cross, Christ etc.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">d. While Christians eventually abandoned the practice of nomina sacra altogether, the Jews continue the practice by writing the word God in English as G-D where a dash is substituted for the letter O.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">e. Of course the ultimate substitution was provided by the Holy Spirit himself in the 27 books of the New Testament that consistently substitute KURIOS (Greek for “Lord”) for YHWH in all Old Testament quotations in the New Testament.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">f. Jehovah’s Witnesses, in their standard delusional ignorant bliss, will point to YHWH written in Mosaic Hebrew as proof that their New World Translation (NWT) is superior to all other Bibles because they “RESTORED” the name of God with Jehovah. Since a Jw is forbidden to read non-Watchtower religious materials on the internet, their knowledge is no greater than what the Watchtower tells them. To illustrate their unscholarly delusions, almost no JW even knows that the letter “J” does not exist in Greek, Hebrew. Worse still, not even English, which was derived directly from Hebrew, had a letter “J” before about 1650 AD. The 1611 AD KJV for example, does not have contain a single “J”. They spelled Jesus’ name as IESUS instead. So the NWT very modern substitution of JEHOVAH for the original autograph KURIOS in the Greek New Testament is beyond bizarre. There are no known Hebrew copies of Matthew, only rumours. And if these rumors were true, it was probably a translation from the original Greek Matthew into Hebrew. Of course 100% of Greek new testament manuscripts use KURIOS (LORD) and NEVER use YHWH. So it was the Holy Spirit “who willed” the substitution of Kurios for YHWH throughout the New Testament. Of course none of the truthful information ever phases a JW because they blindly follow the Watchtower Magazine when it contradicts the Bible. Jesus said, “leave them alone, they are blind guides”.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3. The 12 minor prophets are all accounted for but extant fragments exist only for Jonah, Micah, Nahum, Habakkuk, Zephaniah, and Zechariah. Here are the actual sections of text that have survived and can be read today. The rest is lost due to damage and decay over 2100 years.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. Jonah 1:14-2:7; 3:2-5; 3:7-4:2; 4:5.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. Mic 1:1-8; 2:7-8; 3:5-6; 4:3-5; 4:6-10; 5:1(2)-6(7).<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. Nah 1:13-14; 2:5-10; 2:13-14; 3:3; 3:6-17.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">d. Hab 1:5-11; 1:14-2:8; 2:13-20; 3:8-15.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">e. Zeph 1:1-6; 1:13-18; 2:9-10; 3:6-7.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">f. Zech 1:1-4; 1:12-15; 2:2-4(1:19-21); 2:6-12(2-8); 2:16(12)-3:2; 3:4-7; 8:19-21; 8:23-9:5.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">4. The Greek scroll of the 12 minor prophets has clear signs of correction of the Greek text to fit it to the Hebrew text then current.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">a. It is almost identical to our modern text in our bibles today but small differences do exist.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">b. The does not necessarily mean the scroll was translated from an older text that was corrected with a different new text. Most of the differences can be explained by the original translators trying to convey the meaning from Hebrew into Greek. Just like our modern English Bibles differ widely in specific words used and word order, in the end they all say basically the identical thing.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">c. What is most interesting, is that the text sometimes agrees with the both the LXX and Masoretic, while in other cases differs from them both, while in other cases agrees with the LXX over the Masoretic and vice versa.<o:p></o:p></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">No claim to (c) owned by Steve Rudd: November 2017<o:p></o:p></span></div>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span><span style="font-family: "georgia" , "times new roman" , serif;"><br />& & &</span> <span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Zechariah</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 6</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-6.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-6.html</a></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.youtube.com/watch?v=edcqUu_BtN0">https://www.youtube.com/watch?v=edcqUu_BtN0</a></span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 4:5". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", Peachtree Church, </span></span>Zechariah 6, </span>Zechariah 5, <span style="font-family: "georgia" , "times new roman" , serif;">4Q80, 4Q76, </span> </span></span><span style="font-family: georgia, "times new roman", serif;">A Crown for Joshua, </span><span style="font-family: georgia, "times new roman", serif;">Four Chariots, </span><br />
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Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-24866425805999457802020-05-27T08:10:00.000-07:002020-05-27T19:07:43.724-07:00Why Do I Write Though the Bible Since it is Thinly Read?<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>Why Do I Write Though the Bible Since it is Thinly Read?</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 76. Wednesday. </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Look for God in the way things are not in the way you want them to be.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.youtube.com/watch?v=8ZNfmC8lTKg" target="_blank">https://www.youtube.com/watch?v=8ZNfmC8lTKg</a> </span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5eeFvfkgUgpdnP2xBWQhXj_4t5oMPCph2S736EqZb75v_ZYcz9lyeN6dc6MBOb0BIXALeBd65xnbD-Gl92zO9LYBLCWcFK7c06yAEbooUTkb3MJapnrdV30rg3tPRXbNIVkoR-cY9Vek/s1600/Hugh_C_Wood.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: georgia, times new roman, serif;">Why Do I Write Though the Bible Since it is Thinly Read? </span><br />
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<span style="font-family: georgia, times new roman, serif;">Folks have asked me why I write here when it is so thinly read. All I can say is that God has called me again to come and spend time in His Word. I don't know why exactly - except that I feel called to dig into the origin and application of the Word.</span><br />
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<span style="font-family: georgia, times new roman, serif;">We are called to go into all the world and preach the "good news". Matthew 28. And from time to time I think about when I press "publish" anyone (who is not censored) can read this from anywhere around the world - Tibet, Western Australia, Tierra del Fuego. Imagine if you told Matthew Henry -- 17th Century, Wales -- that he could write a Commentary and press a button and it would be every English speaker in the entire world - instantly. He would laugh at you. Yet here we are with the eternal Word of God and we have this ability. I don't think we can say to God later on, I knew you were a hard taskmaster, so I went out and buried your talent. I think we have to put the Word out there to multiply the talents and reap a larger harvest. Matthew 25.</span><br />
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<span style="font-family: georgia, times new roman, serif;">What keeps coming back to me is that we are pushed, encouraged, compelled to spread the "good news" of salvation to anyone and everyone who comes into contact with the Eternal Word of Salvation. Romans 10:9. </span><br />
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<span style="font-family: georgia, times new roman, serif;">All I know is that I am again motivated to go though the Word (maybe the entire bible) and comment on the oldest manuscripts available for that/those particular books and post insights from other authors that come to me as the Spirit leads. (Over decades, I have been through Genesis to Revelation many times. I have taught a number of the books. Yet, it keeps coming back and back again).</span><br />
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<span style="font-family: georgia, times new roman, serif;">As long as "He" keeps pushing me along this path, I will keep writing. </span><br />
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<span style="font-family: georgia, times new roman, serif;">Doxology</span><br />
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<span style="font-family: georgia, times new roman, serif;">From the Genevan Psalter 1551</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Here is one who wrote about why we come back to God's Word.</span></span><br />
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<span style="font-family: georgia, times new roman, serif;">Make a Habit of Spending Time with God</span><br />
<span style="font-family: georgia, times new roman, serif;">by Carol Smith on Wednesday, January 01, 2014 at 7:00 AM</span><br />
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<span style="font-family: georgia, times new roman, serif;">Share:</span><br />
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<span style="font-family: georgia, times new roman, serif;">This article is courtesy of HomeLife magazine.</span><br />
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<span style="font-family: georgia, times new roman, serif;">Do you ever feel weary of spending time with God? Oh, you might not say it that way — and you might not say it out loud — but if we're honest, we'd all admit to experiencing seasons when time spent in prayer or Scripture reading feels more like a boring chore than an intimate connection with the living God.</span><br />
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<span style="font-family: georgia, times new roman, serif;">Maybe we still have our "quiet time" or devotional time or whatever we call it — perhaps out of guilt or because we're afraid not to. Or maybe we don't because it feels like wasted time.</span><br />
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<span style="font-family: georgia, times new roman, serif;">Still, deep down we desperately desire to connect with our Creator. And He wants to connect with us. Figuring out how to do that seems difficult, though. After all, God is God. He's huge and mysterious and greater than us. He's everywhere, yet He's invisible. So we don't connect with God in quite the same way we would with a friend at a coffee shop. Yet He asks us to come and spend time with Him.</span><br />
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<span style="font-family: georgia, times new roman, serif;">So how do we, in the words of Philip Yancey, "reach for the invisible God?" The answer is simple enough: We make it a habit. The trick seems to be keeping our intentional efforts from becoming empty rituals that contain our spiritual efforts rather than enliven them.</span><br />
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<span style="font-family: georgia, times new roman, serif;">Finding a rhythm</span><br />
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<span style="font-family: georgia, times new roman, serif;">John Ortberg, author of The Life You've Always Wanted, says consistent spiritual discipline becomes, "a rhythm for living in which we can grow more intimately connected to God."</span><br />
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<span style="font-family: georgia, times new roman, serif;">Through it, we're actually tapping into our source of strength, faith, and joy. It's how we see our lives changed in ways that can seem hard to believe. We become more like God's children as we spend time with Him (see Romans 8:29).</span><br />
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<span style="font-family: georgia, times new roman, serif;">Spending time in God's Word isn't about gaining more knowledge. One thing we understand in this information age is how to absorb a set of facts, but our faith is more than a set of beliefs. It's about getting to know Someone as real as the person next to us, yet as mysterious as the universe (see Psalm 25:4).</span><br />
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<span style="font-family: georgia, times new roman, serif;">Practicing the presence of God</span><br />
<span style="font-family: georgia, times new roman, serif;">Practicing. That means it's ongoing and we'll never get it "perfect." But we acknowledge the God we don't see — and sometimes don't feel — is with us. The question becomes, then, how do we practice?</span><br />
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<span style="font-family: georgia, times new roman, serif;">We schedule time. It takes effort to find the time and energy to connect with God on a regular basis - just as it does with any relationship that matters. The truth is we can find a few minutes to be alone with God, but we have to be intentional. Think of it as though you're scheduling an appointment on your calendar to meet a friend.</span><br />
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<span style="font-family: georgia, times new roman, serif;">We strive to be consistent. Commitment to faith is not reflected in the number of days we can check time with God off on our calendars; nevertheless, it does matter that we consistently set aside time to sit with Him.</span><br />
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<span style="font-family: georgia, times new roman, serif;">Consistency doesn't mean a boring routine either. Don't be afraid to change your habits. What time of day offers you the best chance to have a clear mind and the ability to focus? Are you still using the same devotional guide even though its message doesn't meet you where you are? Have you been doing the same thing for years because someone said it was the best way? Decide what works (or doesn't) for you. Explore a new strategy, and don't give up if it seems hard at first.</span><br />
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<span style="font-family: georgia, times new roman, serif;">We get quiet. Christ often went to solitary places to pray (see Matthew 14:23; Mark 1:35; Luke 6:12). Maybe leaving the house to find solitude isn't realistic, but we can all find ways to shut out the noise and put ourselves in a position to hear God. In fact, it's essential.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Developing fresh habits</span><br />
<span style="font-family: georgia, times new roman, serif;">There are many ways to focus your mind on "what is above" (see Colossians 3:1-2). If you're feeling a bit stuck, try developing fresh habits. Whether you're getting back to spiritual disciplines, just starting out, or in the middle of a long run, here are some ideas you may want to try:</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Write a prayer that expresses your heartfelt desire to follow God in this season of your life. If you keep it somewhere close, then you have a starting point for your daily time with God.</span><br />
<span style="font-family: georgia, times new roman, serif;">Read one Psalm each day.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Use a journal. You can write your prayers to God. You can list concerns or what you're grateful for. You can write the first thing that comes to mind when you consider what God is doing in your life.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Stop and listen. Too often we feel we aren't doing anything if we aren't doing anything. That's not true. Sit before God in silence, inviting Him to recalibrate your soul (see Psalm 46:10).</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Practice posturing. Allow your body to reflect your heart. Bow low in humility before God, get on your knees in prayer, or hold your hands out in acknowledgement that anything you receive comes from God.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Get a Bible dictionary and read some background information about the Bible passage you're reading. Understand more about the ears those words first fell on. You might read something in a whole new light (see Psalm 119:33-35).</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Think more deeply about small bits. Let that one verse roll around in your mind for a few minutes instead of reading five more verses. Give God room to surprise you with insight. If you read only three verses in that sitting, that's OK (see Psalm 119:47-48).</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Pray Scripture back to God. Pick a passage and pray the same one for a week at a time, allowing it to fully sink in.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Get really honest with God. Let go of old ideas about how you "should" approach God. Pour out your heart to Him (see Psalm 62:8). Trust Him to be big enough to handle whatever you're dealing with.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: georgia, times new roman, serif;">Each moment is another opportunity to reconnect with God, step away from the same old routine, and invite Him to do a new thing in our lives.</span><br />
<span style="font-family: georgia, times new roman, serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><br />
<span style="font-family: georgia, times new roman, serif;">Carol Smith is a writer living in Nashville, Tenn.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", Peachtree Church, </span></span></span></span><span style="font-family: georgia, "times new roman", serif;">Why Do I Write Thought the Bible Since it is Thinly Read, Carol Smith, Genevan Psalter 1551, Doxology, Romans 10:9</span><span style="font-family: georgia, "times new roman", serif;">, </span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-68323506282470757432020-05-26T20:22:00.000-07:002020-05-26T20:23:12.541-07:00Teaching Notes Book of Zechariah - Chapters 4 and 5<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 4 and 5</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 75. Tuesday. IRONMAN at Peachtree continues by Zoom. </span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5eeFvfkgUgpdnP2xBWQhXj_4t5oMPCph2S736EqZb75v_ZYcz9lyeN6dc6MBOb0BIXALeBd65xnbD-Gl92zO9LYBLCWcFK7c06yAEbooUTkb3MJapnrdV30rg3tPRXbNIVkoR-cY9Vek/s1600/Hugh_C_Wood.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4 New International Version (NIV)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Gold Lampstand and the Two Olive Trees<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4 Then the angel who talked with me returned and woke me up, like
someone awakened from sleep. 2 He asked me, “What do you see?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I answered, “I see a solid gold lampstand with a bowl at the top and
seven lamps on it, with seven channels to the lamps. 3 Also there are two olive
trees by it, one on the right of the bowl and the other on its left.”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">4 I asked the angel who talked with me, “What are these, my lord?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">5 He answered, “Do you not know what these are?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">“No, my lord,” I replied.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">6 So he said to me, “This is the word of the Lord to Zerubbabel: ‘Not
by might nor by power, but by my Spirit,’ says the Lord Almighty.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">7 “What are you, mighty mountain? Before Zerubbabel you will become
level ground. Then he will bring out the capstone to shouts of ‘God bless it!
God bless it!’”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">8 Then the word of the Lord came to me: 9 “The hands of Zerubbabel have
laid the foundation of this temple; his hands will also complete it. Then you
will know that the Lord Almighty has sent me to you.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">10 “Who dares despise the day of small things, since the seven eyes of
the Lord that range throughout the earth will rejoice when they see the chosen
capstone[a] in the hand of Zerubbabel?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">11 Then I asked the angel, “What are these two olive trees on the right
and the left of the lampstand?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">12 Again I asked him, “What are these two olive branches beside the two
gold pipes that pour out golden oil?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">13 He replied, “Do you not know what these are?”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">“No, my lord,” I said.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">14 So he said, “These are the two who are anointed to[b] serve the Lord
of all the earth.”<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4:10 Or the plumb line<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4:14 Or two who bring oil and<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 5 New International Version (NIV)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Flying Scroll<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">5 I looked again, and there before me was a flying scroll.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">2 He asked me, “What do you see?”<o:p></o:p></span></div>
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<o:p><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></o:p></div>
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<o:p><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></o:p></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I answered, “I see a flying scroll, twenty cubits long and ten cubits
wide.[a]”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">3 And he said to me, “This is the curse that is going out over the
whole land; for according to what it says on one side, every thief will be
banished, and according to what it says on the other, everyone who swears
falsely will be banished. 4 The Lord Almighty declares, ‘I will send it out,
and it will enter the house of the thief and the house of anyone who swears
falsely by my name. It will remain in that house and destroy it completely,
both its timbers and its stones.’”<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The Woman in a Basket<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">5 Then the angel who was speaking to me came forward and said to me,
“Look up and see what is appearing.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">6 I asked, “What is it?”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">He replied, “It is a basket.” And he added, “This is the iniquity[b] of
the people throughout the land.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">7 Then the cover of lead was raised, and there in the basket sat a
woman! 8 He said, “This is wickedness,” and he pushed her back into the basket
and pushed its lead cover down on it.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">9 Then I looked up—and there before me were two women, with the wind in
their wings! They had wings like those of a stork, and they lifted up the
basket between heaven and earth.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">10 “Where are they taking the basket?” I asked the angel who was
speaking to me.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">11 He replied, “To the country of Babylonia[c] to build a house for it.
When the house is ready, the basket will be set there in its place.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 5:2 That is, about 30 feet long and 15 feet wide or about 9
meters long and 4.5 meters wide<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 5:6 Or appearance<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 5:11 Hebrew Shinar<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></o:p></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">
</span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC1nXpNQGWRnpnLoE9nBbzfzDC9rmhuMCYJkv_OdlAJeeeqweK5jamVLWIMA2w-8_13Q3L7gvZ2EBCZ1FA7cVrQ3rtvPinn2dnQfB24JLNWYh6W45rouThcyfweNUqltjZDVCzPfuWwQQ/s1600/Zechariah+manuscript.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="1223" data-original-width="1600" height="488" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC1nXpNQGWRnpnLoE9nBbzfzDC9rmhuMCYJkv_OdlAJeeeqweK5jamVLWIMA2w-8_13Q3L7gvZ2EBCZ1FA7cVrQ3rtvPinn2dnQfB24JLNWYh6W45rouThcyfweNUqltjZDVCzPfuWwQQ/s640/Zechariah+manuscript.jpg" width="640" /></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpk2JObhA9s-cDbv8uIljRElZa6d1KWlunwox4Ss3LYTOIId0l5ZafUfBKNtLWrmSdGOXaiuRqeQcWnlQbKJFOYuoQMuE960NeMYj8U5ecs5S8YlYgJoSG5Mat9464TGB2R9Efq-e_SX0/s1600/Zechariah+8+4Q80.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="324" data-original-width="250" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpk2JObhA9s-cDbv8uIljRElZa6d1KWlunwox4Ss3LYTOIId0l5ZafUfBKNtLWrmSdGOXaiuRqeQcWnlQbKJFOYuoQMuE960NeMYj8U5ecs5S8YlYgJoSG5Mat9464TGB2R9Efq-e_SX0/s400/Zechariah+8+4Q80.jpg" width="307" /></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></span><br />
<div style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></div>
<div style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div style="text-align: left;">
<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rwWN_T2vzxt22vi2t6eDei2OraXkyZR0ir1JG-3kUOr_VSAbpV_YmkcJrP-TUoUJNQBPp1bVIH7erFjiNv_Jgros4bKQElU-y0vdHreGOYiSHCcDTzaZV_dzdhXHnrDhDJY8Ed_-wac/s1600/12+Minor+Prophet+Scroll.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="548" data-original-width="641" height="546" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rwWN_T2vzxt22vi2t6eDei2OraXkyZR0ir1JG-3kUOr_VSAbpV_YmkcJrP-TUoUJNQBPp1bVIH7erFjiNv_Jgros4bKQElU-y0vdHreGOYiSHCcDTzaZV_dzdhXHnrDhDJY8Ed_-wac/s640/12+Minor+Prophet+Scroll.JPG" width="640" /></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Manuscripts of the 12 Manuscripts</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm" target="_blank">https://www.bible.ca/manuscripts/bible-manuscripts-Septuagint-twelve-Greek-Minor-prophets-scroll-Nahal-Hever-Bar-Kochba-Cave-of-Horrors-letters-Dodekapropheton-Greek-8HevXIIgr-50BC.htm</a></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">The Greek Septuagint Twelve Minor Prophets scroll (2100 years old)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">Introduction:<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek minor prophets
scroll was discovered in 1952 AD is one of the most important archeological
finds ever.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. Dodekapropheton is the
Greek name for the 12 prophets as a collection.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. It is a scroll of the
entire 12 minor prophets even though much of the text is destroyed over time.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. It shows the Bible we
hold today is the same as it was before the time of Christ.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">d. It proves the entire Old Testament was
translated by Jews into Greek before the time of Christ.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">2. The Greek minor prophets
scroll dates to about 50 BC:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. “Dating Conclusion:
Both hands give the impression of belonging to the late Ptolemaic or early
Roman period. Some features favour an earlier rather than a later date; no
feature recommends a later rather than an earlier date.” (Greek Minor Prophets
Scroll from Nahal Hever, Emanuel Tov, p25, 1990 AD)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. Late Ptolemaic is
100-30 BC and Early Roman begins at 30 BC.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. So Emanuel Tov, a
Jewish Scholar living in Israel dates the Greek scroll to before the Birth of
Christ and favours the “early date” ie. Before the Roman Era.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">3. There are two caves
where scrolls were found: Cave 8 “Cave of Horrors” and Cave 5-6 “Cave of
Letters”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek minor prophets
scroll was discovered at cave 8 in the Nahal Hever which is located about 5 km
south of En Gedi<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. Nahal (river) Hever
(Hebron = friend) means “river of the friend”. The town of Hebron is due west.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. During the Bar Kochba
rebellion of 135 AD, also known as the “Second Jewish War with Rome”, the rebel
Zealot had moved from Qumran, Gamla and Kh. El Maqatir to Masada and the two
caves high in the hills of the Nahal Hever.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. Cave 8 is known as the
“Cave of Horrors” (Ma'arat Ha'Eimim) because 40 skeletons were found here, the
remains of those seeking refuge during the Bar Kokhba Revolt. Archaeologists
found three ostraca, which had been placed on the skeletons, inscribed with the
names of the deceased.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">d. The Romans killed the
rebel Jews by smoke inhalation by setting fires at the entrance.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">e. In 1952 AD skeletons of
Men, women and children were excavated and reburied in the inner cave area.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">f. The scroll of the 12
prophets represented a high value possession to these Jews in 135 AD, being 200
years old at the time.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">g. Fragments of Jewish
prayers were found in Aramaic.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">5. In the “Cave of Letters”
(cave 5-6) the following was found letters that date from 94-132 AD and
included three collections:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. A leather waterskin
containing 15 letters (in Hebrew, Aramaic and Greek), most of which were sent by
Shim'on Bar Kohkba (Shim'on b. Kosiba), the leader of the Bar Kohkba revolt.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. A wrapped package
stored inside a leather purse, containing 35 personal financial records,
belonging to a woman named Babatha.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. Five contracts
belonging to Eleazar ben Shmuel, a farmer from Ein Gedi.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">d. Four languages were
used on the manuscripts: Greek, Hebrew, Nabatean, Aramaic<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">e. Of special note is that
all the scripture manuscripts were in Aramaic also known as “Square Hebrew”.
This is a different language and Mosaic Hebrew and modern Hebrew. Remember, in
the first century Hebrew was almost extinct being used only by the Jerusalem
temple elites.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">f. Three other special
documents were found in the Cave of Letters (cave 5-6):<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">
i. Marriage Contract
(5/6Hev37) A woman named Babata who was married and divorced/widowed twice had
a marriage contract in her possession that was found in cave 5-6. It was
written by husband which said, "If I [Babata's husband] die before you,
you will live in my house and receive maintenance from it and from my
possessions.". (5/6Hev37, Babata marriage contract, 135 AD)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">
ii. Sale Contract (5/6Hev47)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">
iii. Redemption of a Writ of
Seizure (5/6Hev36)<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">I. The Greek 12 minor prophets scroll of the Septuagint<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">1. The Greek scripture
scroll (cave 8) is the longest scroll ever found in Israel at 32 feet long and
are currently housed in the Rockefeller Museum in Jerusalem.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. Two different men wrote
the entire scroll. We know this by graphology of textual styles that point to
two different “hands” through handwriting analysis.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. Printed on vellum (animal
skin) with carbon ink.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. Many skins were joined
to create a scroll 10 meters long and 35 cm high.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">2. The document is in Greek expect for Mosaic
Hebrew (Paleo-Hebrew) where they wrote the name of God YHWH in the extinct
Hebrew alphabet.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. Other documents found at
the same time would use four stars **** as an early “nomina sacra”
substitution.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. This substitution of
Mosaic Hebrew for Greek in the name of God is probably the very beginning point
of “nomina sacra”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. Nomina sacra developed
into the Christian era and became almost ridiculous because they would create
substitutional abbreviations for other “sacred” things including: God, Father,
Son, Holy Spirit, Saviour, Cross, Christ etc.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">d. While Christians
eventually abandoned the practice of nomina sacra altogether, the Jews continue
the practice by writing the word God in English as G-D where a dash is
substituted for the letter O.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">e. Of course the ultimate
substitution was provided by the Holy Spirit himself in the 27 books of the New
Testament that consistently substitute KURIOS (Greek for “Lord”) for YHWH in
all Old Testament quotations in the New Testament.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">f. Jehovah’s Witnesses, in
their standard delusional ignorant bliss, will point to YHWH written in Mosaic
Hebrew as proof that their New World Translation (NWT) is superior to all other
Bibles because they “RESTORED” the name of God with Jehovah. Since a Jw is
forbidden to read non-Watchtower religious materials on the internet, their
knowledge is no greater than what the Watchtower tells them. To illustrate
their unscholarly delusions, almost no JW even knows that the letter “J” does
not exist in Greek, Hebrew. Worse still, not even English, which was derived directly
from Hebrew, had a letter “J” before about 1650 AD. The 1611 AD KJV for
example, does not have contain a single “J”. They spelled Jesus’ name as IESUS
instead. So the NWT very modern substitution of JEHOVAH for the original
autograph KURIOS in the Greek New Testament is beyond bizarre. There are no
known Hebrew copies of Matthew, only rumours. And if these rumors were true, it
was probably a translation from the original Greek Matthew into Hebrew. Of
course 100% of Greek new testament manuscripts use KURIOS (LORD) and NEVER use
YHWH. So it was the Holy Spirit “who willed” the substitution of Kurios for
YHWH throughout the New Testament. Of course none of the truthful information
ever phases a JW because they blindly follow the Watchtower Magazine when it
contradicts the Bible. Jesus said, “leave them alone, they are blind guides”.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">3. The 12 minor prophets are
all accounted for but extant fragments exist only for Jonah, Micah, Nahum,
Habakkuk, Zephaniah, and Zechariah. Here are the actual sections of text that
have survived and can be read today. The rest is lost due to damage and decay
over 2100 years.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. Jonah 1:14-2:7; 3:2-5;
3:7-4:2; 4:5.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. Mic 1:1-8; 2:7-8; 3:5-6;
4:3-5; 4:6-10; 5:1(2)-6(7).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. Nah 1:13-14; 2:5-10;
2:13-14; 3:3; 3:6-17.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">d. Hab 1:5-11; 1:14-2:8;
2:13-20; 3:8-15.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">e. Zeph 1:1-6; 1:13-18;
2:9-10; 3:6-7.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">f. Zech 1:1-4; 1:12-15;
2:2-4(1:19-21); 2:6-12(2-8); 2:16(12)-3:2; 3:4-7; 8:19-21; 8:23-9:5.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">4. The Greek scroll of the
12 minor prophets has clear signs of correction of the Greek text to fit it to
the Hebrew text then current.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">a. It is almost identical
to our modern text in our bibles today but small differences do exist.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">b. The does not necessarily
mean the scroll was translated from an older text that was corrected with a
different new text. Most of the differences can be explained by the original
translators trying to convey the meaning from Hebrew into Greek. Just like our
modern English Bibles differ widely in specific words used and word order, in
the end they all say basically the identical thing.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">c. What is most
interesting, is that the text sometimes agrees with the both the LXX and
Masoretic, while in other cases differs from them both, while in other cases agrees
with the LXX over the Masoretic and vice versa.<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017<o:p></o:p></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">
</span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br />& & &</span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
</span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/_106IfO6Kc0/0.jpg" frameborder="0" height="266" src="https://www.youtube.com/embed/_106IfO6Kc0?feature=player_embedded" width="320"></iframe></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4 New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 4</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-4.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-4.html</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 5</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-5.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-5.html</a></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
</span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/edcqUu_BtN0/0.jpg" frameborder="0" height="266" src="https://www.youtube.com/embed/edcqUu_BtN0?feature=player_embedded" width="320"></iframe></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.youtube.com/watch?v=edcqUu_BtN0">https://www.youtube.com/watch?v=edcqUu_BtN0</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 4:5". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">No claim to (c) owned by Steve Rudd: November 2017</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 4, </span>Zechariah 5, <span style="font-family: "georgia" , "times new roman" , serif;">4Q80, 4Q76, </span> </span></span>Gold Lampstand and the Two Olive Trees, Flying Scroll,Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-41099676800305048572020-05-26T06:01:00.000-07:002020-05-26T06:02:55.480-07:00Teaching Notes Book of Zechariah - Chapters 2 and 3<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapters 2 and 3</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 75. Tuesday. IRONMAN at Peachtree continues by Zoom. </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></div>
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 2 New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">A Man With a Measuring Line</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">2 [a]Then I looked up, and there before me was a man with a measuring line in his hand. 2 I asked, “Where are you going?”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">He answered me, “To measure Jerusalem, to find out how wide and how long it is.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">3 While the angel who was speaking to me was leaving, another angel came to meet him 4 and said to him: “Run, tell that young man, ‘Jerusalem will be a city without walls because of the great number of people and animals in it. 5 And I myself will be a wall of fire around it,’ declares the Lord, ‘and I will be its glory within.’</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">6 “Come! Come! Flee from the land of the north,” declares the Lord, “for I have scattered you to the four winds of heaven,” declares the Lord.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">7 “Come, Zion! Escape, you who live in Daughter Babylon!” 8 For this is what the Lord Almighty says: “After the Glorious One has sent me against the nations that have plundered you—for whoever touches you touches the apple of his eye— 9 I will surely raise my hand against them so that their slaves will plunder them.[b] Then you will know that the Lord Almighty has sent me.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">10 “Shout and be glad, Daughter Zion. For I am coming, and I will live among you,” declares the Lord. 11 “Many nations will be joined with the Lord in that day and will become my people. I will live among you and you will know that the Lord Almighty has sent me to you. 12 The Lord will inherit Judah as his portion in the holy land and will again choose Jerusalem. 13 Be still before the Lord, all mankind, because he has roused himself from his holy dwelling.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 2:1 In Hebrew texts 2:1-13 is numbered 2:5-17.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 2:9 Or says after … eye: 9 “I … plunder them.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 3 New International Version (NIV)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Clean Garments for the High Priest</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">From Getty Museum</span></div>
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<a href="http://www.getty.edu/art/collection/objects/103386/simon-bening-border-with-zechariah's-vision-of-the-high-priest-and-the-devil-flemish-about-1525-1530/" target="_blank"><span style="font-family: "georgia" , "times new roman" , serif;">http://www.getty.edu/art/collection/objects/103386/simon-bening-border-with-zechariah's-vision-of-the-high-priest-and-the-devil-flemish-about-1525-1530/</span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">3 Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan[a] standing at his right side to accuse him. 2 The Lord said to Satan, “The Lord rebuke you, Satan! The Lord, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">3 Now Joshua was dressed in filthy clothes as he stood before the angel. 4 The angel said to those who were standing before him, “Take off his filthy clothes.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Then he said to Joshua, “See, I have taken away your sin, and I will put fine garments on you.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">5 Then I said, “Put a clean turban on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood by.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">6 The angel of the Lord gave this charge to Joshua: 7 “This is what the Lord Almighty says: ‘If you will walk in obedience to me and keep my requirements, then you will govern my house and have charge of my courts, and I will give you a place among these standing here.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">8 “‘Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. 9 See, the stone I have set in front of Joshua! There are seven eyes[b] on that one stone, and I will engrave an inscription on it,’ says the Lord Almighty, ‘and I will remove the sin of this land in a single day.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">10 “‘In that day each of you will invite your neighbor to sit under your vine and fig tree,’ declares the Lord Almighty.”</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 3:1 Hebrew satan means adversary.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 3:9 Or facets</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 2</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /><a href="https://www.studylight.org/commentaries/kdo/zechariah-2.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-2.html</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 3</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-3.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-3.html</a></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 3:4". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 2, </span>Zechariah 3, <span style="font-family: "georgia" , "times new roman" , serif;">4Q80, 4Q76, </span> Man With a Measuring Line, The Lord rebuke you, Satan!, </span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-72299155948201651582020-05-25T07:15:00.004-07:002020-05-27T08:12:51.843-07:00Teaching Notes Book of Zechariah - Chapters 1 - 4Q80<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of </span></span>Zechariah - Chapter 1</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 74. Monday. Never recalled a Memorial Day where people could not interstate (between states) travel.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 4Q80 Dead Sea Scrolls 50BCE</span></span></div>
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<a href="https://www.youtube.com/watch?v=_106IfO6Kc0"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=_106IfO6Kc0</span></a><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Zechariah</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Zechariah is specific about dating his writing (520–518 BC).</span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://en.wikipedia.org/wiki/Book_of_Zechariah" target="_blank">https://en.wikipedia.org/wiki/Book_of_Zechariah</a></span></span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 1 New International Version (NIV)</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">A Call to Return to the Lord</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">1 In the eighth month of the second year of Darius, the word of the Lord came to the prophet Zechariah son of Berekiah, the son of Iddo:</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Who was Darius</span></span><br />
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<a href="https://www.youtube.com/watch?v=gneldNzARQU"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=gneldNzARQU</span></a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">2 “The Lord was very angry with your ancestors. 3 Therefore tell the people: This is what the Lord Almighty says:</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="color: red;">‘Return to me,’ declares the Lord Almighty, ‘and I will return to you,’ says the Lord Almighty. 4 Do not be like your ancestors, to whom the earlier prophets proclaimed: This is what the Lord Almighty says: ‘Turn from your evil ways and your evil practices.’</span> But they would not listen or pay attention to me, declares the Lord. 5 Where are your ancestors now? And the prophets, do they live forever? 6 But did not my words and my decrees, which I commanded my servants the prophets, overtake your ancestors?</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">“Then they repented and said, ‘The Lord Almighty has done to us what our ways and practices deserve, just as he determined to do.’”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The Man Among the Myrtle Trees</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">7 On the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius, the word of the Lord came to the prophet Zechariah son of Berekiah, the son of Iddo.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">8 During the night I had a vision, and there before me was a man mounted on a red horse. He was standing among the myrtle trees in a ravine. Behind him were red, brown and white horses.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">9 I asked, “What are these, my lord?”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">The angel who was talking with me answered, “I will show you what they are.”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">10 Then the man standing among the myrtle trees explained, “They are the ones the Lord has sent to go throughout the earth.”</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">11 And they reported to the angel of the Lord who was standing among the myrtle trees, “We have gone throughout the earth and found the whole world at rest and in peace.”</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">12 Then the angel of the Lord said, “Lord Almighty, how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?” 13 So the Lord spoke kind and comforting words to the angel who talked with me.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">14 Then the angel who was speaking to me said, “Proclaim this word: This is what the Lord Almighty says: ‘I am very jealous for Jerusalem and Zion, 15 and I am very angry with the nations that feel secure. I was only a little angry, but they went too far with the punishment.’</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">16 “Therefore this is what the Lord says: ‘I will return to Jerusalem with mercy, and there my house will be rebuilt. And the measuring line will be stretched out over Jerusalem,’ declares the Lord Almighty.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">17 “Proclaim further: This is what the Lord Almighty says: ‘My towns will again overflow with prosperity, and the Lord will again comfort Zion and choose Jerusalem.’”</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Four Horns and Four Craftsmen</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;">18 Then I looked up, and there before me were four horns. 19 I asked the angel who was speaking to me, “What are these?”</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">He answered me, “These are the horns that scattered Judah, Israel and Jerusalem.”</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">20 Then the Lord showed me four craftsmen. 21 I asked, “What are these coming to do?”</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">He answered, “These are the horns that scattered Judah so that no one could raise their head, but the craftsmen have come to terrify them and throw down these horns of the nations who lifted up their horns against the land of Judah to scatter its people.”[a]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Zechariah 1:21 In Hebrew texts 1:18-21 is numbered 2:1-4.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Dead Sea Scrolls Bible Translations</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><a href="http://dssenglishbible.com/scroll4Q80.htm" target="_blank">http://dssenglishbible.com/scroll4Q80.htm</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Zechariah 1</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://www.studylight.org/commentaries/kdo/zechariah-1.html" target="_blank">https://www.studylight.org/commentaries/kdo/zechariah-1.html</a></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">How to Read the Bible: The Prophets</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, </span></span>Zechariah 1, Nightime Visions, the Four Horsemen, 4Q80, 4Q76, Man Among the Myrtle Trees, Return to Me, </span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-71704465091264626942020-05-24T23:48:00.001-07:002020-05-24T23:48:38.474-07:00Teaching Notes Book of Ecclesiastes - Chapters 11 and 12<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of Ecclesiastes - Chapters 11 and 12</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 74. Monday. Never recalled a Memorial Day where people could not interstate (between states) travel.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Ecclesiastes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 11 New International Version (NIV)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Invest in Many Ventures</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 Ship your grain across the sea;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> after many days you may receive a return.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 Invest in seven ventures, yes, in eight;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> you do not know what disaster may come upon the land.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">3 If clouds are full of water,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> they pour rain on the earth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Whether a tree falls to the south or to the north,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> in the place where it falls, there it will lie.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 Whoever watches the wind will not plant;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whoever looks at the clouds will not reap.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">5 As you do not know the path of the wind,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or how the body is formed[a] in a mother’s womb,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">so you cannot understand the work of God,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the Maker of all things.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">6 Sow your seed in the morning,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and at evening let your hands not be idle,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for you do not know which will succeed,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whether this or that,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or whether both will do equally well.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Remember Your Creator While Young</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7 Light is sweet,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and it pleases the eyes to see the sun.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 However many years anyone may live,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> let them enjoy them all.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">But let them remember the days of darkness,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for there will be many.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Everything to come is meaningless.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">9 You who are young, be happy while you are young,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and let your heart give you joy in the days of your youth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Follow the ways of your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and whatever your eyes see,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but know that for all these things</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> God will bring you into judgment.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10 So then, banish anxiety from your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and cast off the troubles of your body,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for youth and vigor are meaningless.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 11:5 Or know how life (or the spirit) / enters the body being formed</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 11 New International Version (NIV)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Invest in Many Ventures</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 Ship your grain across the sea;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> after many days you may receive a return.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 Invest in seven ventures, yes, in eight;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> you do not know what disaster may come upon the land.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">3 If clouds are full of water,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> they pour rain on the earth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Whether a tree falls to the south or to the north,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> in the place where it falls, there it will lie.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 Whoever watches the wind will not plant;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whoever looks at the clouds will not reap.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">5 As you do not know the path of the wind,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or how the body is formed[a] in a mother’s womb,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">so you cannot understand the work of God,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the Maker of all things.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">6 Sow your seed in the morning,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and at evening let your hands not be idle,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for you do not know which will succeed,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whether this or that,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or whether both will do equally well.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Remember Your Creator While Young</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7 Light is sweet,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and it pleases the eyes to see the sun.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 However many years anyone may live,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> let them enjoy them all.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">But let them remember the days of darkness,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for there will be many.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Everything to come is meaningless.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">9 You who are young, be happy while you are young,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and let your heart give you joy in the days of your youth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Follow the ways of your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and whatever your eyes see,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but know that for all these things</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> God will bring you into judgment.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10 So then, banish anxiety from your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and cast off the troubles of your body,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for youth and vigor are meaningless.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 11:5 Or know how life (or the spirit) / enters the body being formed</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Commentary</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s1600/Matthew+Henry.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="572" data-original-width="282" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s640/Matthew+Henry.JPG" width="314" /></span></a></div>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">From Wiki</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Life</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Early life</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Chester</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Summer Home - Chester</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Journey to London</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hackney</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Death</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Literary work</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Biblical commentaries written by Matthew Henry</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quotation</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Memorial</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Main article: Cenotaph to Matthew Henry</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry’s Bible Commentary </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 11 | </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Chapter Contents</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Exhortation to liberality. (1-6) An admonition to prepare for death, and to young persons to be religious. (7-10)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 11:1-6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 11:1-6)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Solomon presses the rich to do good to others. Give freely, though it may seem thrown away and lost. Give to many. Excuse not thyself with the good thou hast done, from the good thou hast further to do. It is not lost, but well laid out. We have reason to expect evil, for we are born to trouble; it is wisdom to do good in the day of prosperity. Riches cannot profit us, if we do not benefit others. Every man must labour to be a blessing to that place where the providence of God casts him. Wherever we are, we may find good work to do, if we have but hearts to do it. If we magnify every little difficulty, start objections, and fancy hardships, we shall never go on, much less go through with our work. Winds and clouds of tribulation are, in God's hands, designed to try us. God's work shall agree with his word, whether we see it or not. And we may well trust God to provide for us, without our anxious, disquieting cares. Be not weary in well-doing, for in due season, in God's time, you shall reap, Galatians 6:9.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 11:7-10</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 11:7-10)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Life is sweet to bad men, because they have their portion in this life; it is sweet to good men, because it is the time of preparation for a better; it is sweet to all. Here is a caution to think of death, even when life is most sweet. Solomon makes an effecting address to young persons. They would desire opportunity to pursue every pleasure. Then follow your desires, but be assured that God will call you into judgment. How many give loose to every appetite, and rush into every vicious pleasure! But God registers every one of their sinful thoughts and desires, their idle words and wicked words. If they would avoid remorse and terror, if they would have hope and comfort on a dying bed, if they would escape misery here and hereafter, let them remember the vanity of youthful pleasures. That Solomon means to condemn the pleasures of sin is evident. His object is to draw the young to purer and more lasting joys. This is not the language of one grudging youthful pleasures, because he can no longer partake of them; but of one who has, by a miracle of mercy, been brought back in safety. He would persuade the young from trying a course whence so few return. If the young would live a life of true happiness, if they would secure happiness hereafter, let them remember their Creator in the days of their youth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry’s Bible Commentary </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> | Ecclesiastes 12 | </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Chapter Contents</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A description of the infirmities of age. (1-7) All is vanity: also a warning of the judgment to come. (8-14)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 12:1-7</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 12:1-7)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">We should remember our sins against our Creator, repent, and seek forgiveness. We should remember our duties, and set about them, looking to him for grace and strength. This should be done early, while the body is strong, and the spirits active. When a man has the pain of reviewing a misspent life, his not having given up sin and worldly vanities till he is forced to say, I have no pleasure in them, renders his sincerity very questionable. Then follows a figurative description of old age and its infirmities, which has some difficulties; but the meaning is plain, to show how uncomfortable, generally, the days of old age are. As the four verses, 2-5, are a figurative description of the infirmities that usually accompany old age, verse 6 notices the circumstances which take place in the hour of death. If sin had not entered into the world, these infirmities would not have been known. Surely then the aged should reflect on the evil of sin.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 12:8-14</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 12:8-14)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: Georgia, Times New Roman, serif;"></span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Solomon repeats his text, VANITY OF VANITIES, ALL IS VANITY. These are the words of one that could speak by dear-bought experience of the vanity of the world, which can do nothing to ease men of the burden of sin. As he considered the worth of souls, he gave good heed to what he spake and wrote; words of truth will always be acceptable words. The truths of God are as goads to such as are dull and draw back, and nails to such as are wandering and draw aside; means to establish the heart, that we may never sit loose to our duty, nor be taken from it. The Shepherd of Israel is the Giver of inspired wisdom. Teachers and guides all receive their communications from him. The title is applied in Scripture to the Lord Jesus Christ, the Son of God. The prophets sought diligently, what, or what manner of time, the Spirit of Christ in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. To write many books was not suited to the shortness of human life, and would be weariness to the writer, and to the reader; and then was much more so to both than it is now. All things would be vanity and vexation, except they led to this conclusion, That to fear God, and keep his commandments, is the whole of man. The fear of God includes in it all the affections of the soul towards him, which are produced by the Holy Spirit. There may be terror where there is no love, nay, where there is hatred. But this is different from the gracious fear of God, as the feelings of an affectionate child. The fear of God, is often put for the whole of true religion in the heart, and includes its practical results in the life. Let us attend to the one thing needful, and now come to him as a merciful Saviour, who will soon come as an almighty Judge, when he will bring to light the things of darkness, and manifest the counsels of all hearts. Why does God record in his word, that ALL IS VANITY, but to keep us from deceiving ourselves to our ruin? He makes our duty to be our interest. May it be graven in all our hearts. Fear God, and keep his commandments, for this is all that concerns man.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary,</span></span> Ecclesiastes 11, Ecclesiastes 12, Remember Your Creator in the Days of Youth, Of the reading of many books there is no end, </span><br />
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Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-28315625524370288342020-05-24T19:04:00.000-07:002020-05-24T19:04:57.994-07:00Teaching Notes Book of Ecclesiastes - Chapters 9 and 10<span style="font-family: "georgia" , "times new roman" , serif;">& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Teaching Notes Book of Ecclesiastes - Chapters 9 and 10</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. A nearby Baptist Church was open today. My SS Class was still on Zoom.</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & & </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Bible Project</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Overview: Ecclesiastes</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 9 New International Version (NIV)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">A Common Destiny for All</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">9 So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them. 2 All share a common destiny—the righteous and the wicked, the good and the bad,[a] the clean and the unclean, those who offer sacrifices and those who do not.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">As it is with the good,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> so with the sinful;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">as it is with those who take oaths,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> so with those who are afraid to take them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">3 This is the evil in everything that happens under the sun: The same destiny overtakes all. The hearts of people, moreover, are full of evil and there is madness in their hearts while they live, and afterward they join the dead. 4 Anyone who is among the living has hope[b]—even a live dog is better off than a dead lion!</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">5 For the living know that they will die,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> but the dead know nothing;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">they have no further reward,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and even their name is forgotten.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">6 Their love, their hate</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and their jealousy have long since vanished;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">never again will they have a part</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> in anything that happens under the sun.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">7 Go, eat your food with gladness, and drink your wine with a joyful heart, for God has already approved what you do. 8 Always be clothed in white, and always anoint your head with oil. 9 Enjoy life with your wife, whom you love, all the days of this meaningless life that God has given you under the sun—all your meaningless days. For this is your lot in life and in your toilsome labor under the sun. 10 Whatever your hand finds to do, do it with all your might, for in the realm of the dead, where you are going, there is neither working nor planning nor knowledge nor wisdom.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">11 I have seen something else under the sun:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">The race is not to the swift</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> or the battle to the strong,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">nor does food come to the wise</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> or wealth to the brilliant</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> or favor to the learned;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">but time and chance happen to them all.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">12 Moreover, no one knows when their hour will come:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">As fish are caught in a cruel net,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> or birds are taken in a snare,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">so people are trapped by evil times</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> that fall unexpectedly upon them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Wisdom Better Than Folly</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">13 I also saw under the sun this example of wisdom that greatly impressed me: 14 There was once a small city with only a few people in it. And a powerful king came against it, surrounded it and built huge siege works against it. 15 Now there lived in that city a man poor but wise, and he saved the city by his wisdom. But nobody remembered that poor man. 16 So I said, “Wisdom is better than strength.” But the poor man’s wisdom is despised, and his words are no longer heeded.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">17 The quiet words of the wise are more to be heeded</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> than the shouts of a ruler of fools.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">18 Wisdom is better than weapons of war,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> but one sinner destroys much good.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 9:2 Septuagint (Aquila), Vulgate and Syriac; Hebrew does not have and the bad.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 9:4 Or What then is to be chosen? With all who live, there is hope</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 10 New International Version (NIV)</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">10 As dead flies give perfume a bad smell,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> so a little folly outweighs wisdom and honor.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">2 The heart of the wise inclines to the right,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> but the heart of the fool to the left.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">3 Even as fools walk along the road,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> they lack sense</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and show everyone how stupid they are.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">4 If a ruler’s anger rises against you,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> do not leave your post;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> calmness can lay great offenses to rest.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">5 There is an evil I have seen under the sun,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> the sort of error that arises from a ruler:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">6 Fools are put in many high positions,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> while the rich occupy the low ones.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">7 I have seen slaves on horseback,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> while princes go on foot like slaves.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">8 Whoever digs a pit may fall into it;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> whoever breaks through a wall may be bitten by a snake.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">9 Whoever quarries stones may be injured by them;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> whoever splits logs may be endangered by them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">10 If the ax is dull</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and its edge unsharpened,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">more strength is needed,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> but skill will bring success.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">11 If a snake bites before it is charmed,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> the charmer receives no fee.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">12 Words from the mouth of the wise are gracious,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> but fools are consumed by their own lips.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">13 At the beginning their words are folly;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> at the end they are wicked madness—</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">14 and fools multiply words.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">No one knows what is coming—</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> who can tell someone else what will happen after them?</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">15 The toil of fools wearies them;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> they do not know the way to town.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">16 Woe to the land whose king was a servant[a]</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and whose princes feast in the morning.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">17 Blessed is the land whose king is of noble birth</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and whose princes eat at a proper time—</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> for strength and not for drunkenness.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">18 Through laziness, the rafters sag;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> because of idle hands, the house leaks.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">19 A feast is made for laughter,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> wine makes life merry,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and money is the answer for everything.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">20 Do not revile the king even in your thoughts,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> or curse the rich in your bedroom,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">because a bird in the sky may carry your words,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> and a bird on the wing may report what you say.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Footnotes:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 10:16 Or king is a child</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Commentary</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s1600/Matthew+Henry.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" data-original-height="572" data-original-width="282" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s640/Matthew+Henry.JPG" width="314" /></span></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">From Wiki</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Life</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Early life</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Chester</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Summer Home - Chester</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Journey to London</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hackney</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Death</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Literary work</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The Biblical commentaries written by Matthew Henry</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Quotation</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Memorial</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Main article: Cenotaph to Matthew Henry</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Bible Commentary</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry’s Bible Commentary</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Ecclesiastes 9 </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Chapter Contents</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">Good and bad men fare alike as to this world. (1-3) All men must die, Their portion as to this life. (4-10) Disappointments common. (11,12) Benefits of wisdom. (13-18)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 9:1-3</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 9:1-3)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">We are not to think our searching into the word or works of God useless, because we cannot explain all difficulties. We may learn many things good for ourselves and useful to others. But man cannot always decide who are objects of God's special love, or under his wrath; and God will certainly put a difference between the precious and the vile, in the other world. The difference as to present happiness, arises from the inward supports and consolations the righteous enjoy, and the benefit they derive from varied trials and mercies. As far as the sons of men are left to themselves, their hearts are full of evil; and prosperity in sin, causes them even to set God at defiance by daring wickedness. Though, on this side death, the righteous and the wicked may often seem to fare alike, on the other side there will be a vast difference between them.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 9:4-10</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 9:4-10)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">The most despicable living man's state, is preferable to that of the most noble who have died impenitent. Solomon exhorts the wise and pious to cheerful confidence in God, whatever their condition in life. The meanest morsel, coming from their Father's love, in answer to prayer, will have a peculiar relish. Not that we may set our hearts upon the delights of sense, but what God has given us we may use with wisdom. The joy here described, is the gladness of heart that springs from a sense of the Divine favour. This is the world of service, that to come is the world of recompence. All in their stations, may find some work to do. And above all, sinners have the salvation of their souls to seek after, believers have to prove their faith, adorn the gospel, glorify God, and serve their generation.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 9:11,12</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 9:11,12)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Men's success seldom equals their expectations. We must use means, but not trust to them: if we succeed, we must give God the praise; if crossed, we must submit to his will. Those who put off the great concerns of their souls, are caught in Satan's net, which he baits with some worldly object, for which they reject or neglect the gospel, and go on in sin till they suddenly fall into destruction.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 9:13-18</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 9:13-18)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">A man may, by his wisdom, bring to pass that which he could never do by his strength. If God be for us, who can be against us, or stand before us? Solomon observes the power of wisdom, though it may labour under outward disadvantages. How forcible are right words! But wise and good men must often content themselves with the satisfaction of having done good, or, at least, endeavoured to do it, when they cannot do the good they would, nor have the praise they should. How many of the good gifts, both of nature and Providence, does one sinner destroy and make waste! He who destroys his own soul destroys much good. One sinner may draw many into his destroying ways. See who are the friends and enemies of a kingdom or a family, if one saint does much good, and one sinner destroys much good.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>& & &</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry’s Bible Commentary </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Ecclesiastes 10 | </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Chapter Contents</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">To preserve a character for wisdom. (1-3) Respecting subjects and rulers. (4-10) Of foolish talk. (11-15) Duties of rulers and subjects. (16-20)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 10:1-3</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 10:1-3)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Those especially who make a profession of religion, should keep from all appearances of evil. A wise man has great advantage over a fool, who is always at a loss when he has anything to do. Sin is the reproach of sinners, wherever they go, and shows their folly.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 10:4-10</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 10:4-10)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Solomon appears to caution men not to seek redress in a hasty manner, nor to yield to pride and revenge. Do not, in a passion, quit thy post of duty; wait awhile, and thou wilt find that yielding pacifies great offences. Men are not preferred according to their merit. And those are often most forward to offer help, who are least aware of the difficulties, or the consequences. The same remark is applied to the church, or the body of Christ, that all the members should have the same care one for another.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 10:11-15</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 10:11-15)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">There is a practice in the East, of charming serpents by music. The babbler's tongue is an unruly evil, full of deadly poison; and contradiction only makes it the more violent. We must find the way to keep him gentle. But by rash, unprincipled, or slanderous talk, he brings open or secret vengeance upon himself. Would we duly consider our own ignorance as to future events, it would cut off many idle words which we foolishly multiply. Fools toil a great deal to no purpose. They do not understand the plainest things, such as the entrance into a great city. But it is the excellency of the way to the heavenly city, that it is a high-way, in which the simplest wayfaring men shall not err, Isaiah 25:8. But sinful folly makes men miss that only way to happiness.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Commentary on Ecclesiastes 10:16-20</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(Read Ecclesiastes 10:16-20)</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">The happiness of a land depends on the character of its rulers. The people cannot be happy when their princes are childish, and lovers of pleasure. Slothfulness is of ill consequence both to private and public affairs. Money, of itself, will neither feed nor clothe, though it answers the occasions of this present life, as what is to be had, may generally be had for money. But the soul, as it is not redeemed, so it is not maintained with corruptible things, as silver and gold. God sees what men do, and hears what they say in secret; and, when he pleases, brings it to light by strange and unsuspected ways. If there be hazard in secret thoughts and whispers against earthly rulers, what must be the peril from every deed, word, or thought of rebellion against the King of kings, and Lord of lords! He seeth in secret. His ear is ever open. Sinner! curse not THIS KING in thy inmost thought. Your curses cannot affect Him; but his curse, coming down upon you, will sink you to the lowest hell.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">New International Version (NIV)</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">& & &</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">END</span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, </span></span>A Common Destiny for All, Wisdom is better than Folly, Ecclesiastes 9, Ecclesiastes 10, no one knows the future, </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-971799941100125452020-05-24T18:53:00.000-07:002020-05-24T18:53:25.643-07:00Teaching Notes Book of Ecclesiastes - Chapters 7 and 8<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Teaching Notes Book of Ecclesiastes - Chapters 7 and 8</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. A nearby Baptist Church was open today. My SS Class was still on Zoom.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">& & & </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Ecclesiastes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 7</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Wisdom</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">7 A good name is better than fine perfume,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the day of death better than the day of birth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 It is better to go to a house of mourning</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than to go to a house of feasting,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for death is the destiny of everyone;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the living should take this to heart.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 Frustration is better than laughter,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> because a sad face is good for the heart.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 The heart of the wise is in the house of mourning,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but the heart of fools is in the house of pleasure.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5 It is better to heed the rebuke of a wise person</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than to listen to the song of fools.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 Like the crackling of thorns under the pot,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so is the laughter of fools.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> This too is meaningless.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">7 Extortion turns a wise person into a fool,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and a bribe corrupts the heart.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">8 The end of a matter is better than its beginning,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and patience is better than pride.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 Do not be quickly provoked in your spirit,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for anger resides in the lap of fools.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">10 Do not say, “Why were the old days better than these?”</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> For it is not wise to ask such questions.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">11 Wisdom, like an inheritance, is a good thing</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and benefits those who see the sun.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 Wisdom is a shelter</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> as money is a shelter,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but the advantage of knowledge is this:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Wisdom preserves those who have it.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">13 Consider what God has done:</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Who can straighten</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> what he has made crooked?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">14 When times are good, be happy;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but when times are bad, consider this:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">God has made the one</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> as well as the other.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Therefore, no one can discover</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> anything about their future.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">15 In this meaningless life of mine I have seen both of these:</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">the righteous perishing in their righteousness,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the wicked living long in their wickedness.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">16 Do not be overrighteous,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> neither be overwise—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> why destroy yourself?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">17 Do not be overwicked,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and do not be a fool—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> why die before your time?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">18 It is good to grasp the one</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and not let go of the other.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Whoever fears God will avoid all extremes.[a]</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">19 Wisdom makes one wise person more powerful</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than ten rulers in a city.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">20 Indeed, there is no one on earth who is righteous,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> no one who does what is right and never sins.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">21 Do not pay attention to every word people say,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or you may hear your servant cursing you—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">22 for you know in your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> that many times you yourself have cursed others.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">23 All this I tested by wisdom and I said,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">“I am determined to be wise”—</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but this was beyond me.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">24 Whatever exists is far off and most profound—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> who can discover it?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">25 So I turned my mind to understand,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> to investigate and to search out wisdom and the scheme of things</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">and to understand the stupidity of wickedness</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the madness of folly.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">26 I find more bitter than death</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the woman who is a snare,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">whose heart is a trap</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and whose hands are chains.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The man who pleases God will escape her,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but the sinner she will ensnare.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">27 “Look,” says the Teacher,[b] “this is what I have discovered:</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">“Adding one thing to another to discover the scheme of things—</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">28 while I was still searching</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but not finding—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">I found one upright man among a thousand,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but not one upright woman among them all.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">29 This only have I found:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> God created mankind upright,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but they have gone in search of many schemes.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Footnotes</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 7:18 Or will follow them both</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 7:27 Or the leader of the assembly</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 8</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">8 Who is like the wise?</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Who knows the explanation of things?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A person’s wisdom brightens their face</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and changes its hard appearance.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Obey the King</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 Obey the king’s command, I say, because you took an oath before God. 3 Do not be in a hurry to leave the king’s presence. Do not stand up for a bad cause, for he will do whatever he pleases. 4 Since a king’s word is supreme, who can say to him, “What are you doing?”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">5 Whoever obeys his command will come to no harm,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the wise heart will know the proper time and procedure.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 For there is a proper time and procedure for every matter,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> though a person may be weighed down by misery.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">7 Since no one knows the future,</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> who can tell someone else what is to come?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 As no one has power over the wind to contain it,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so[a] no one has power over the time of their death.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">As no one is discharged in time of war,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so wickedness will not release those who practice it.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">9 All this I saw, as I applied my mind to everything done under the sun. There is a time when a man lords it over others to his own[b] hurt. 10 Then too, I saw the wicked buried—those who used to come and go from the holy place and receive praise[c] in the city where they did this. This too is meaningless.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">11 When the sentence for a crime is not quickly carried out, people’s hearts are filled with schemes to do wrong. 12 Although a wicked person who commits a hundred crimes may live a long time, I know that it will go better with those who fear God, who are reverent before him. 13 Yet because the wicked do not fear God, it will not go well with them, and their days will not lengthen like a shadow.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">14 There is something else meaningless that occurs on earth: the righteous who get what the wicked deserve, and the wicked who get what the righteous deserve. This too, I say, is meaningless. 15 So I commend the enjoyment of life, because there is nothing better for a person under the sun than to eat and drink and be glad. Then joy will accompany them in their toil all the days of the life God has given them under the sun.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">16 When I applied my mind to know wisdom and to observe the labor that is done on earth—people getting no sleep day or night— 17 then I saw all that God has done. No one can comprehend what goes on under the sun. Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 8:8 Or over the human spirit to retain it, / and so</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 8:9 Or to their</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 8:10 Some Hebrew manuscripts and Septuagint (Aquila); most Hebrew manuscripts and are forgotten</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">From Wiki</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Life</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Early life</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chester</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Summer Home - Chester</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Journey to London</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hackney</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Death</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Literary work</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Biblical commentaries written by Matthew Henry</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quotation</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Memorial</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Main article: Cenotaph to Matthew Henry</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Bible Commentary</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry’s Bible Commentary</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 7 </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The benefit of a good name; of death above life; of sorrow above vain mirth. (1-6) Concerning oppression, anger, and discontent. (7-10) Advantages of wisdom. (11-22) Experience of the evil of sin. (23-29)</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:1-6</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:1-6)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:7-10</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:7-10)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The event of our trials and difficulties is often better than at first we thought. Surely it is better to be patient in spirit, than to be proud and hasty. Be not soon angry, nor quick in resenting an affront. Be not long angry; though anger may come into the bosom of a wise man, it passes through it as a way-faring man; it dwells only in the bosom of fools. It is folly to cry out upon the badness of our times, when we have more reason to cry out for the badness of our own hearts; and even in these times we enjoy many mercies. It is folly to cry up the goodness of former times; as if former ages had not the like things to complain of that we have: this arises from discontent, and aptness to quarrel with God himself.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:11-22</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:11-22)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:23-29</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:23-29)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Solomon, in his search into the nature and reason of things, had been miserably deluded. But he here speaks with godly sorrow. He alone who constantly aims to please God, can expect to escape; the careless sinner probably will fall to rise no more. He now discovered more than ever the evil of the great sin of which he had been guilty, the loving many strange women, 1 Kings 11:1. A woman thoroughly upright and godly, he had not found. How was he likely to find such a one among those he had collected? If any of them had been well disposed, their situation would tend to render them all nearly of the same character. He here warns others against the sins into which he had been betrayed. Many a godly man can with thankfulness acknowledge that he has found a prudent, virtuous woman in the wife of his bosom; but those men who have gone in Solomon's track, cannot expect to find one. He traces up all the streams of actual transgression to the fountain. It is clear that man is corrupted and revolted, and not as he was made. It is lamentable that man, whom God made upright, has found out so many ways to render himself wicked and miserable. Let us bless Him for Jesus Christ, and seek his grace, that we may be numbered with his chosen people.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry’s Bible Commentary</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 8 </span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Chapter Contents</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The benefit of a good name; of death above life; of sorrow above vain mirth. (1-6) Concerning oppression, anger, and discontent. (7-10) Advantages of wisdom. (11-22) Experience of the evil of sin. (23-29)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:1-6</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:1-6)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:7-10</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:7-10)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">The event of our trials and difficulties is often better than at first we thought. Surely it is better to be patient in spirit, than to be proud and hasty. Be not soon angry, nor quick in resenting an affront. Be not long angry; though anger may come into the bosom of a wise man, it passes through it as a way-faring man; it dwells only in the bosom of fools. It is folly to cry out upon the badness of our times, when we have more reason to cry out for the badness of our own hearts; and even in these times we enjoy many mercies. It is folly to cry up the goodness of former times; as if former ages had not the like things to complain of that we have: this arises from discontent, and aptness to quarrel with God himself.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:11-22</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:11-22)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Commentary on Ecclesiastes 7:23-29</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Read Ecclesiastes 7:23-29)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Solomon, in his search into the nature and reason of things, had been miserably deluded. But he here speaks with godly sorrow. He alone who constantly aims to please God, can expect to escape; the careless sinner probably will fall to rise no more. He now discovered more than ever the evil of the great sin of which he had been guilty, the loving many strange women, 1 Kings 11:1. A woman thoroughly upright and godly, he had not found. How was he likely to find such a one among those he had collected? If any of them had been well disposed, their situation would tend to render them all nearly of the same character. He here warns others against the sins into which he had been betrayed. Many a godly man can with thankfulness acknowledge that he has found a prudent, virtuous woman in the wife of his bosom; but those men who have gone in Solomon's track, cannot expect to find one. He traces up all the streams of actual transgression to the fountain. It is clear that man is corrupted and revolted, and not as he was made. It is lamentable that man, whom God made upright, has found out so many ways to render himself wicked and miserable. Let us bless Him for Jesus Christ, and seek his grace, that we may be numbered with his chosen people.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">New International Version (NIV)</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">& & &</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">END</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, Vanity, Meaningless, Wisdom, Ecclesiastes 7, Ecclesiastes 8, no one knows the future, </span></span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-73960080799006786322020-05-24T11:32:00.003-07:002020-05-24T11:32:50.517-07:00Teaching Notes Book of Ecclesiastes - Dead Sea Scrolls Documentation of Ecclesiastes - 4Q109<span style="font-family: Georgia, Times New Roman, serif;">& & &<br /><br />Teaching Notes Book of Ecclesiastes - Dead Sea Scrolls Documentation of Ecclesiastes - 4Q109</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />& & &<br /><br />Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. A nearby Baptist Church was open today. My SS Class was still on Zoom.<br /><br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghxSu8Hh_3-553OYlUHP_H8wh8Tzm0nsgq07M9CBnaYvGRjGg-gRalgco7mwdNzo7R8vLGfdgYwlXkfvvQBuA5fQaLzkKjigGv7S9fA-8tgNN5GsvWVdZB5XGk_4Si7H_BvgBBpNirKnY/s1600/Hugh+C+Wood+Hindu.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghxSu8Hh_3-553OYlUHP_H8wh8Tzm0nsgq07M9CBnaYvGRjGg-gRalgco7mwdNzo7R8vLGfdgYwlXkfvvQBuA5fQaLzkKjigGv7S9fA-8tgNN5GsvWVdZB5XGk_4Si7H_BvgBBpNirKnY/s400/Hugh+C+Wood+Hindu.JPG" /></a><br /><br />Hugh C. Wood, Atlanta, Georgia<br /><br />& & & </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><iframe width="320" height="266" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/p-lNvLdY5OI/0.jpg" src="https://www.youtube.com/embed/p-lNvLdY5OI?feature=player_embedded" frameborder="0" allowfullscreen></iframe></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;"><a href="https://www.youtube.com/watch?v=p-lNvLdY5OI">https://www.youtube.com/watch?v=p-lNvLdY5OI</a></span><span style="font-family: Georgia, Times New Roman, serif;"><br /><br />Overview: Caves of Qumran<br /><br />& & &</span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijsETiy-p17cjHD65-WBfzNGBHXaPGsh_aMzMYGtd33zIifQQo1IC9S9XZBLW6U9cJKvmByFu03vbF-wV_RqkewCn4_usSs24P7NpKIZ0t4CRYCVqJrtteLgCJKWfz9UqzYLgOw8ts9Gk/s1600/4Q109.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="488" data-original-width="800" height="390" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijsETiy-p17cjHD65-WBfzNGBHXaPGsh_aMzMYGtd33zIifQQo1IC9S9XZBLW6U9cJKvmByFu03vbF-wV_RqkewCn4_usSs24P7NpKIZ0t4CRYCVqJrtteLgCJKWfz9UqzYLgOw8ts9Gk/s640/4Q109.jpg" width="640" /></span></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;"> 4Q109</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">List of manuscripts from Qumran Cave 4</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;"><a href="https://en.wikipedia.org/wiki/List_of_manuscripts_from_Qumran_Cave_4#4Q101-4Q200" target="_blank">https://en.wikipedia.org/wiki/List_of_manuscripts_from_Qumran_Cave_4#4Q101-4Q200</a><br /></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Dead Sea Scrolls Bible Translations</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;"><a href="http://dssenglishbible.com/scroll4Q109.htm" target="_blank">http://dssenglishbible.com/scroll4Q109.htm</a></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4Q109 Qoheleta (Ecclesiastes)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Language: Hebrew</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Date: 175-150 B.C.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Location: Qumran Cave 4</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Contents: Ecclesiastes 5:14-18 (Hebrew 5:13-17); 6:1, 3-8, 12; 7:1-10, 19-20</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 5</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">14 Those riches perish by misfortune, and if he has fathered a son, there is nothing in his hand. 15 As he came out of his mother’s womb, naked shall he go again as he came, and shall take nothing for his labor, which he may carry away in his hand. 16 This also is a grievous evil, that in all points as he came, so shall he go. And what profit does he have who labors for the wind? 17 All his days he also eats in darkness, he is frustrated, and has sickness and wrath. 18 Behold, that which I have seen to be good and proper is for one to eat and to drink, and to enjoy good in all his labor, in which he labors under the sun, all the days of his life which God has given him; for this is his portion. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">[..]</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">1 There is an evil which I have seen under the sun, and it is heavy on men:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">[..]</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">3 If a man fathers a hundred children, and lives many years, so that the days of his years are many, but his soul is not filled with good, and moreover he has no burial; I say, that a stillborn child is better than he:[1] 4 for it comes in vanity, and departs in darkness, and its name is covered with darkness.[2] 5 Moreover it has not seen the sun nor known it. This has rest rather than the other. 6 Yes, though[3] he live a thousand years twice told, and yet fails to enjoy good, don’t all go to one place? 7 All the labor of man is for his mouth, and yet the appetite is not filled. 8 For what advantage has the wise more than the fool? What has the poor man, that knows how to walk before the living?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">[..]</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">12 For who knows what is good for man in life, all the days of his vain life which he spends like a shadow? For who can tell a man what will be after him under the sun?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 7</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">1 A good name is better than fine perfume; and the day of death better than the day of one’s birth. 2 It is better to go to the house of mourning than to go to the house of feasting: for that is the end of all[4] men, and the living should take this to heart. 3 Sorrow is better than laughter; for by the sadness of the face the heart is made good. 4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. 5 It is better to hear the rebuke of the wise, than for a man to hear the song of fools. 6 For as the crackling of thorns under a pot, so is the laughter of the fool. This also is vanity. 7 Surely extortion makes the wise man foolish; and a bribe destroys perverts the understanding. 8 Better is the end of a thing than its beginning.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The patient in spirit is better than the proud in spirit. 9 Don’t be hasty in your spirit to be angry, for anger rests in the bosom of fools. 10 Don’t say, “Why were the former days better than these?” For you do not ask wisely about this.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">[..]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">19 Wisdom is a strength helps to the wise man more than ten rulers who are in a city. 20 Surely there is not a righteous man on earth, who does good and doesn’t sin.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">& & & </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4Q110</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4Q110 Qoheletb (Ecclesiastes)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Language: Hebrew</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Date: 30 B.C. - 68 A.D.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Location: Qumran Cave 4</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Contents: Ecclesiastes 1:10-14 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 1</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">10 Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us. 11 There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">12 I, the Preacher, was king over Israel in Jerusalem. 13 I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with. 14 I have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia<br /><br />New International Version (NIV)<br /><br />Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.<br /><br />17 USC § 107 Fair Use. No claim of monetary remuneration on same.<br /><br />& & &<br /><br />END<br /><br />"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, Vanity, Meaningless, Dead Sea Scrolls Documentation of Ecclesiastes, Dead Sea Scrolls, 4Q109, 4Q110, </span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-7153721267593616992020-05-24T10:58:00.001-07:002020-05-24T10:58:56.869-07:00Teaching Notes Book of Ecclesiastes - Chapters 5 and 6<span style="font-family: Georgia, Times New Roman, serif;">& & &<br /><br />Teaching Notes Book of Ecclesiastes - Chapters 5 and 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />& & &<br /><br />Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. A nearby Baptist Church was open today. My SS Class was still on Zoom.<br /><br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghxSu8Hh_3-553OYlUHP_H8wh8Tzm0nsgq07M9CBnaYvGRjGg-gRalgco7mwdNzo7R8vLGfdgYwlXkfvvQBuA5fQaLzkKjigGv7S9fA-8tgNN5GsvWVdZB5XGk_4Si7H_BvgBBpNirKnY/s1600/Hugh+C+Wood+Hindu.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghxSu8Hh_3-553OYlUHP_H8wh8Tzm0nsgq07M9CBnaYvGRjGg-gRalgco7mwdNzo7R8vLGfdgYwlXkfvvQBuA5fQaLzkKjigGv7S9fA-8tgNN5GsvWVdZB5XGk_4Si7H_BvgBBpNirKnY/s400/Hugh+C+Wood+Hindu.JPG" /></a><br /><br />Hugh C. Wood, Atlanta, Georgia<br /><br />& & & </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><br />https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s<br /><br />Bible Project<br />Overview: Ecclesiastes<br /><br />& & &<br /><br />Ecclesiastes Chapter 5<br /><br />New International Version<br /></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 5 New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Fulfill Your Vow to God</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">5 [a]Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2 Do not be quick with your mouth,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> do not be hasty in your heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> to utter anything before God.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">God is in heaven</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and you are on earth,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so let your words be few.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 A dream comes when there are many cares,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and many words mark the speech of a fool.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4 When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow. 5 It is better not to make a vow than to make one and not fulfill it. 6 Do not let your mouth lead you into sin. And do not protest to the temple messenger, “My vow was a mistake.” Why should God be angry at what you say and destroy the work of your hands? 7 Much dreaming and many words are meaningless. Therefore fear God.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Riches Are Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still. 9 The increase from the land is taken by all; the king himself profits from the fields.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">10 Whoever loves money never has enough;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whoever loves wealth is never satisfied with their income.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> This too is meaningless.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">11 As goods increase,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so do those who consume them.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">And what benefit are they to the owners</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> except to feast their eyes on them?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">12 The sleep of a laborer is sweet,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> whether they eat little or much,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but as for the rich, their abundance</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> permits them no sleep.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">13 I have seen a grievous evil under the sun:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">wealth hoarded to the harm of its owners,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">14 or wealth lost through some misfortune,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">so that when they have children</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> there is nothing left for them to inherit.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">15 Everyone comes naked from their mother’s womb,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and as everyone comes, so they depart.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">They take nothing from their toil</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> that they can carry in their hands.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">16 This too is a grievous evil:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">As everyone comes, so they depart,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and what do they gain,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> since they toil for the wind?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">17 All their days they eat in darkness,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> with great frustration, affliction and anger.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">18 This is what I have observed to be good: that it is appropriate for a person to eat, to drink and to find satisfaction in their toilsome labor under the sun during the few days of life God has given them—for this is their lot. 19 Moreover, when God gives someone wealth and possessions, and the ability to enjoy them, to accept their lot and be happy in their toil—this is a gift of God. 20 They seldom reflect on the days of their life, because God keeps them occupied with gladness of heart.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 5:1 In Hebrew texts 5:1 is numbered 4:17, and 5:2-20 is numbered 5:1-19.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 6</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">6 I have seen another evil under the sun, and it weighs heavily on mankind: 2 God gives some people wealth, possessions and honor, so that they lack nothing their hearts desire, but God does not grant them the ability to enjoy them, and strangers enjoy them instead. This is meaningless, a grievous evil.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3 A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he. 4 It comes without meaning, it departs in darkness, and in darkness its name is shrouded. 5 Though it never saw the sun or knew anything, it has more rest than does that man— 6 even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">7 Everyone’s toil is for their mouth,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> yet their appetite is never satisfied.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 What advantage have the wise over fools?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">What do the poor gain</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> by knowing how to conduct themselves before others?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 Better what the eye sees</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than the roving of the appetite.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">This too is meaningless,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">10 Whatever exists has already been named,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and what humanity is has been known;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">no one can contend</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> with someone who is stronger.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 The more the words,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the less the meaning,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and how does that profit anyone?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">12 For who knows what is good for a person in life, during the few and meaningless days they pass through like a shadow? Who can tell them what will happen under the sun after they are gone?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 I have seen another evil under the sun, and it weighs heavily on mankind: 2 God gives some people wealth, possessions and honor, so that they lack nothing their hearts desire, but God does not grant them the ability to enjoy them, and strangers enjoy them instead. This is meaningless, a grievous evil.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3 A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he. 4 It comes without meaning, it departs in darkness, and in darkness its name is shrouded. 5 Though it never saw the sun or knew anything, it has more rest than does that man— 6 even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">7 Everyone’s toil is for their mouth,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> yet their appetite is never satisfied.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 What advantage have the wise over fools?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">What do the poor gain</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> by knowing how to conduct themselves before others?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 Better what the eye sees</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than the roving of the appetite.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">This too is meaningless,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a chasing after the wind.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">10 Whatever exists has already been named,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and what humanity is has been known;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">no one can contend</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> with someone who is stronger.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 The more the words,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the less the meaning,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and how does that profit anyone?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">12 For who knows what is good for a person in life, during the few and meaningless days they pass through like a shadow? Who can tell them what will happen under the sun after they are gone?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />& & &<br /><br />Matthew Henry Commentary<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s1600/Matthew+Henry.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s640/Matthew+Henry.JPG" /></a><br /><br />& & &<br /><br />From Wiki<br /><br />Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.<br /><br />Life<br /><br />Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]<br /><br />Early life<br /><br />By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]<br /><br />Chester<br /><br />In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]<br /><br />Matthew Henry Summer Home - Chester<br /><br />After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]<br /><br />He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]<br /><br />At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.<br /><br />He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.<br /><br />Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]<br /><br />Journey to London</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.<br /><br />Hackney<br /><br />He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.<br /><br />Death<br /><br />In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]<br /><br />Literary work<br /><br />The Biblical commentaries written by Matthew Henry<br /><br />Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]<br /><br />Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]<br /><br />Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.<br /><br />Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:<br /><br />He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]<br /><br />Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.<br /><br />Quotation<br /><br />Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:<br /><br />The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]<br /><br />Memorial<br /><br />Main article: Cenotaph to Matthew Henry<br /><br />In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]<br /><br />& & &<br /></span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Bible Commentary</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 5 | </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. That we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, let us make conscience of our duty to God and keep up our communion with him; but, withal, he gives a necessary caution against the vanities which are to often found in religious exercises, which deprive them of their excellency and render them unable to help against other vanities. If our religion be a vain religion, how great is that vanity! Let us therefore take heed of vanity, 1. In hearing the word, and offering sacrifice (v. 1). 2. In prayer (v. 2, 3). 3. In making vows (v. 4-6). 4. In pretending to divine dreams (v. 7). Now, (1.) For a remedy against those vanities, he prescribes the fear of God (v. 7). (2.) To prevent the offence that might arise from the present sufferings of good people, he directs us to look up to God (v. 8). II. Concerning the wealth of this world and the vanity and vexation that attend it. The fruits of the earth indeed are necessary to the support of life (v. 9), but as for silver, and gold, and riches, 1. They are unsatisfying (v. 10). 2. They are unprofitable (v. 11). 3. They are disquieting (v. 12). 4. They often prove hurtful and destroying (v. 13). 5. They are perishing (v. 14). 6. They must be left behind when we die (v. 15, 16). 7. If we have not a heart to make use of them, they occasion a great deal of uneasiness (v. 17). And therefore he recommends to us the comfortable use of that which God has given us, with an eye to him that is the giver, as the best way both to answer the end of our having it and to obviate the mischiefs that commonly attend great estates (v. 18-20). So that if we can but learn out of this chapter how to manage the business of religion, and the business of this world (which two take up most of our time), so that both may turn to a good account, and neither our sabbath days nor our week-days may be lost, we shall have reason to say, We have learned two good lessons. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-3 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon's design, in driving us off from the world, by showing us its vanity, is to drive us to God and to our duty, that we may not walk in the way of the world, but by religious rules, nor depend upon the wealth of the world, but on religious advantages; and therefore, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. He here sends us to the house of God, to the place of public worship, to the temple, which he himself had built at a vast expense. When he reflected with regret on all his other works (ch. 2:4), he did not repent of that, but reflected on it with pleasure, yet mentions it not, lest he should seem to reflect on it with pride; but he here sends those to it that would know more of the vanity of the world and would find that happiness which is in vain sought for in the creature. David, when he was perplexed, went into the sanctuary of God, Ps. 73:17. Let our disappointments in the creature turn our eyes to the Creator; let us have recourse to the word of God's grace and consult that, to the throne of his grace and solicit that. In the word and prayer there is a balm for every wound. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. He charges us to behave ourselves well there, that we may not miss of our end in coming thither. Religious exercises are not vain things, but, if we mismanage them, they become vain to us. And therefore, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. We must address ourselves to them with all possible seriousness and care: "Keep thy foot, not keep it back from the house of God (as Prov. 25:17), nor go slowly thither, as one unwilling to draw nigh to God, but look well to thy goings, ponder the path of thy feet, lest thou take a false step. Address thyself to the worship of God with a solemn pause, and take time to compose thyself for it, not going about it with precipitation, which is called hasting with the feet, Prov. 19:2. Keep thy thoughts from roving and wandering from the work; keep thy affections from running out towards wrong objects, for in the business of God's house there is work enough for the whole man, and all too little to be employed." Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Ex. 3:5, Jos. 5:15,) in token of subjection and reverence. Keep thy feet clean, Ex. 30:19. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the Lord, Prov. 15:8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it,—that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing God and themselves good service when really they are putting a great affront upon God and a great cheat upon their own souls by their hypocritical devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. They know not but to do evil, so some read it. Wicked minds cannot choose but sin, even in the acts of devotion. Or, They consider not that they do evil; they act at a venture, right or wrong, pleasing to God or not, it is all one to them. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3. That we may not bring the sacrifice of fools, we must come to God's house with hearts disposed to know and do our duty. We must be ready to hear, that is, (1.) We must diligently attend to the word of God read and preached. "Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools." (2.) We must resolve to comply with the will of God as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, 1 Sa. 15:22; Isa. 1:15, 16. We come in a right frame to holy duties when we come with this upon our heart, Speak, Lord, for thy servant hears. Let the word of the Lord come (said a good man), and if I had 600 necks I would bow them all to the authority of it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4. We must be very cautious and considerate in all our approaches and addresses to God (v. 2): Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before God. Note, (1.) When we are in the house of God, in solemn assemblies for religious worship, we are in a special manner before God and in his presence, there where he has promised to meet his people, where his eye is upon us and ours ought to be unto him. (2.) We have something to say, something to utter before God, when we draw nigh to him in holy duties; he is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage. (3.) What we utter before God must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth, must always be the product of the meditation of our hearts. Thoughts are words to God, and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well laboured, if that be all, is but lost labour in religion, Mt. 15:8, 9. (4.) It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from God in preaching or to God in prayer, and not utter any thing indecent and undigested, 1 Co. 14:15. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">5. We must be sparing of our words in the presence of God, that is, we must be reverent and deliberate, not talk to God as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to God we must consider, (1.) That between him and us there is an infinite distance: God is in heaven, where he reigns in glory over us and all the children of men, where he is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of his throne; we are mean and vile, unlike God, and utterly unworthy to receive any favour from him or to have any communion with him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job 9:14. This does not condemn all long prayers; were they not good, the Pharisees would not have used them for a pretence; Christ prayed all night; and we are directed to continue in prayer. But it condemns careless heartless praying, vain repetitions (Mt. 6:7), repeating Pater-nosters by tale. Let us speak to God, and of him, in his own words, words which the scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss. (2.) That the multiplying of words in our devotions will make them the sacrifices of fools, v. 3. As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both God and ourselves, low thoughts of God, and careless thoughts of our own souls. Even in common conversation a fool is known by the multitude of words; those that know least talk most (ch. 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Prov. 10:8, 10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 4-8 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Four things we are exhorted to in these verses:— </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. To be conscientious in paying our vows. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. A vow is a bond upon the soul (Num. 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Ps. 66:14), or in the pursuit of some mercy (1 Sa. 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore, (1.) Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Lev. 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be in the power of thy hands to pay it to-day, leave it not till to-morrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit—he who is not inclined to-day will be averse to-morrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Ps. 76:11. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. Two reasons are here given why we should speedily and cheerfully pay our vows:—(1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God, Acts 5:4. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. To be cautious in making our vows. This is necessary in order to our being conscientious in performing them, v. 6. 1. We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist. 2. We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby, (1.) They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Ex. 23:20, 21. (2.) They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">III. To keep up the fear of God, v. 7. Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jer. 23:25, 26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations, Jer. 10:2, 5, 7. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">IV. With that to keep down the fear of man, v. 8. "Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here, 1. A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears. 2. A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this, (1.) That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly, Ex. 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Num. 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms. (2.) That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 24:23. (3.) That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Dan. 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 9-17 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon had shown the vanity of pleasure, gaiety, and fine works, of honour, power, and royal dignity; and there is many a covetous worldling that will agree with him, and speak as slightly as he does of these things; but money, he thinks, is a substantial thing, and if he can but have enough of that he is happy. This is the mistake which Solomon attacks, and attempts to rectify, in these verses; he shows that there is as much vanity in great riches, and the lust of the eye about them, as there is in the lusts of the flesh and the pride of life, and a man can make himself no more happy by hoarding an estate than by spending it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. He grants that the products of the earth, for the support and comfort of human life, are valuable things (v. 9): The profit of the earth is for all. Man's body, being made of the earth, thence has its maintenance (Job 28:5); and that it has so, and that a barren land is not made his dwelling (as he has deserved for being rebellious, Ps. 68:6), is an instance of God's great bounty to him. There is profit to be got out of the earth, and it is for all; all need it; it is appointed for all; there is enough for all. It is not only for all men, but for all the inferior creatures; the same ground brings grass for the cattle that brings herbs for the service of men. Israel had bread from heaven, angels' food, but (which is a humbling consideration) the earth is our storehouse and the beasts are fellow-commoners with us. The king himself is served of the field, and would be ill served, would be quite starved, without its products. This puts a great honour upon the husbandman's calling, that it is the most necessary of all to the support of man's life. The many have the benefit of it; the mighty cannot live without it; it is for all; it is for the king himself. Those that have an abundance of the fruits of the earth must remember they are for all, and therefore must look upon themselves but as stewards of their abundance, out of which they must give to those that need. Dainty meats and soft clothing are only for some, but the fruit of the earth is for all. And even those that suck the abundance of the seas (Deu. 33:19) cannot be without the fruit of the earth, while those that have a competency of the fruit of the earth may despise the abundance of the seas. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. He maintains that the riches that are more than these, that are for hoarding, not for use, are vain things, and will not make a man easy or happy. That which our Saviour has said (Lu. 12:15), that a man's life consists not in the abundance of the things which he possesses, is what Solomon here undertakes to prove by various arguments. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. The more men have the more they would have, v. 10. A man may have but a little silver and be satisfied with it, may know when he has enough and covet no more. Godliness, with contentment, is great gain. I have enough, says Jacob; I have all, and abound, says St. Paul: but, (1.) He that loves silver, and sets his heart upon it, will never think he has enough, but enlarges his desire as hell (Hab. 2:5), lays house to house and field to field (Isa. 5:8), and, like the daughters of the horse-leech, still cries, Give, give. Natural desires are at rest when that which is desired is obtained, but corrupt desires are insatiable. Nature is content with little, grace with less, but lust with nothing. (2.) He that has silver in abundance, and has it increasing ever so fast upon him, yet does not find that it yields any solid satisfaction to his soul. There are bodily desires which silver itself will not satisfy; if a man be hungry, ingots of silver will do no more to satisfy his hunger than clods of clay. Much less will worldly abundance satisfy spiritual desires; he that has ever so much silver covets more, not only of that, but of something else, something of another nature. Those that make themselves drudges to the world are spending their labour for that which satisfies not (Isa. 55:2), which fills the belly, but will never fill the soul, Eze. 7:19. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. The more men have the more occasion they have for it, and the more they have to do with it, so that it is as broad as it is long: When goods increase, they are increased that eat them, v. 11. The more meat the more mouths. Does the estate thrive? And does not the family at the same time grow more numerous and the children grow up to need more? The more men have the better house they must keep, the more servants they must employ, the more guests they must entertain, the more they must give to the poor, and the more they will have hanging on them, for where the carcase is the eagles will be. What we have more than food and raiment we have for others; and then what good is there to the owners themselves, but the pleasure of beholding it with their eyes? And a poor pleasure it is. An empty speculation is all the difference between the owners and the sharers; the owner sees that as his own which those about him enjoy as much of the real benefit of as he; only he has the satisfaction of doing good to others, which indeed is a satisfaction to one who believes what Christ said, that it is more blessed to give than to receive; but to a covetous man, who thinks all lost that goes beside himself, it is a constant vexation to see others eat of his increase. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3. The more men have the more care they have about it, which perplexes them and disturbs their repose, v. 12. Refreshing sleep is as much the support and comfort of this life as food is. Now, (1.) Those commonly sleep best that work hard and have but what they work for: The sleep of the labouring man is sweet, not only because he has tired himself with his labour, which makes his sleep the more welcome to him and makes him sleep soundly, but because he has little to fill his head with care about and so break his sleep. His sleep is sweet, though he eat but little and have but little to eat, for his weariness rocks him asleep; and, though he eat much, yet he can sleep well, for his labour gets him a good digestion. The sleep of the diligent Christian, and his long sleep, is sweet; for, having spent himself and his time in the service of God, he can cheerfully return to God and repose in him as his rest. (2.) Those that have every thing else often fail to secure a good night's sleep. Either their eyes are held waking or their sleeps are unquiet and do not refresh them; and it is their abundance that breaks their sleep and disturbs it, both the abundance of their care (as the rich man's who, when his ground brought forth plentifully, thought within himself, What shall I do? Lu. 12:17) and the abundance of what they eat and drink which overcharges the heart, makes them sick, and so hinders their repose. Ahasuerus, after a banquet of wine, could not sleep; and perhaps consciousness of guilt, both in getting and using what they have, breaks their sleep as much as any thing. But God gives his beloved sleep. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4. The more men have the more danger they are in both of doing mischief and of having mischief done them (v. 13): There is an evil, a sore evil, which Solomon himself had seen under the sun, in this lower world, this theatre of sin and woe—riches left for the owners thereof (who have been industrious to hoard them and keep them safely) to their hurt; they would have been better without them. (1.) Their riches do them hurt, make them proud, secure, and in love with the world, draw away their hearts from God and duty, and make it very difficult for them to enter into the kingdom of heaven, nay, help to shut them out of it. (2.) They do hurt with their riches, which not only put them into a capacity of gratifying their own lusts and living luxuriously, but give them an opportunity of oppressing others and dealing hardly with them. (3.) Often they sustain hurt by their riches. They would not be envied, would not be robbed, if they were not rich. It is the fat beast that is led first to the slaughter. A very rich man (as one observes) has sometimes been excepted out of a general pardon, both as to life and estate, merely on account of his vast and overgrown estate; so riches often take away the life of the owners thereof, Prov. 1:19. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">5. The more men have the more they have to lose, and perhaps they may lose it all, v. 14. Those riches that have been laid up with a great deal of pains, and kept with a great deal of care, perish by evil travail, by the very pains and care which they take to secure and increase them. Many a one has ruined his estate by being over-solicitous to advance it and make it more, and has lost all by catching at all. Riches are perishing things, and all our care about them cannot make them otherwise; they make themselves wings and fly away. He that thought he should have made his son a gentleman leaves him a beggar; he begets a son, and brings him up in the prospect of an estate, but, when he dies, leaves it under a charge of debt as much as it is worth, so that there is nothing in his hand. This is a common case; estates that made a great show do not prove what they seemed, but cheat the heir. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">6. How much soever men have when they die, they must leave it all behind them (v. 15, 16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. See Job 1:21; Ps. 49:17. This is urged as a reason why we should be content with such things as we have, 1 Tim. 6:7. In respect of the body we must go as we came; the dust shall return to the earth as it was. But sad is our case if the soul return as it came, for we were born in sin, and if we die in sin, unsanctified, we had better never have been born; and that seems to be the case of the worldling here spoken of, for he is said to return in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has laboured for the wind? Note, Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hos. 12:1. Men will see that they have laboured for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">7. Those that have much, if they set their hearts upon it, have not only uncomfortable deaths, but uncomfortable lives too, v. 17. This covetous worldling, that is so bent upon raising an estate, all his days eats in darkness and much sorrow, and it is his sickness and wrath; he has not only no pleasure of his estate, nor any enjoyment of it himself, for he eats the bread of sorrow (Ps. 127:2), but a great deal of vexation to see others eat of it. His necessary expenses make him sick, make him fret, and he seems as if he were angry that himself and those about him cannot live without meat. As we read the last clause, it intimates how ill this covetous worldling can bear the common and unavoidable calamities of human life. When he is in health he eats in darkness, always dull with care and fear about what he has; but, if he be sick, he has much sorrow and wrath with his sickness; he is vexed that his sickness takes him off from his business and hinders him in his pursuits of the world, vexed that all his wealth will not give him any ease or relief, but especially terrified with the apprehensions of death (which his diseases are the harbingers of), of leaving this world and the things of it behind him, which he has set his affections upon, and removing to a world he has made no preparation for. He has not any sorrow after a godly sort, does not sorrow to repentance, but he has sorrow and wrath, is angry at the providence of God, angry at his sickness, angry at all about him, fretful and peevish, which doubles his affliction, which a good man lessens and lightens by patience and joy in his sickness. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 18-20 Solomon, from the vanity of riches hoarded up, here infers that the best course we can take is to use well what we have, to serve God with it, to do good with it, and take the comfort of it to ourselves and our families; this he had pressed before, ch. 2:24; 3:22. Observe, 1. What it is that is here recommended to us, not to indulge the appetites of the flesh, or to take up with present pleasures or profits for our portion, but soberly and moderately to make use of what Providence has allotted for our comfortable passage through this world. We must not starve ourselves through covetousness, because we cannot afford ourselves food convenient, nor through eagerness in our worldly pursuits, nor through excessive care and grief, but eat and drink what is fit for us to keep our bodies in good plight for the serving of our souls in God's service. We must not kill ourselves with labour, and then leave others to enjoy the good of it, but take the comfort of that which our hands have laboured for, and that not now and then, but all the days of our life which God gives us. Life is God's gift, and he has appointed us the number of the days of our life (Job 14:5); let us therefore spend those days in serving the Lord our God with joyfulness and gladness of heart. We must not do the business of our calling as a drudgery, and make ourselves slaves to it, but we must rejoice in our labour, not grasp at more business than we can go through without perplexity and disquiet, but take a pleasure in the calling wherein God has put us, and go on in the business of it with cheerfulness. This it to rejoice in our labour, whatever it is, as Zebulun in his going out and Issachar in his tents. 2. What is urged to recommend it to us. (1.) That it is good and comely to do this. It is well, and it looks well. Those that cheerfully use what God has given them thereby honour the giver, answer the intention of the gift, act rationally and generously, do good in the world, and make what they have turn to the best account, and this is both their credit and their comfort; it is good and comely; there is duty and decency in it. (2.) That it is all the good we can have out of the things of this world: It is our portion, and in doing thus we take our portion, and make the best of bad. This is our part of our worldly possession. God must have his part, the poor theirs, and our families theirs, but this is ours; it is all that falls to our lot out of them. (3.) That a heart to do thus is such a gift of God's grace as crowns all the gifts of his providence. If God has given a man riches and wealth, he completes the favour, and makes that a blessing indeed, if withal he gives him power to eat thereof, wisdom and grace to take the good of it and to do good with it. If this is God's gift, we must covet it earnestly as the best gift relating to our enjoyments in this world. (4.) That this is the way to make our own lives easy and to relieve ourselves against the many toils and troubles which our lives on earth are incident to (v. 20): He shall not much remember the days of his life, the days of his sorrow and sore travail, his working days, his weeping days. He shall either forget them or remember them as waters that pass away; he shall not much lay to heart his crosses, nor long retain the bitter relish of them, because God answers him in the joy of his heart, balances all the grievances of his labour with the joy of it and recompenses him for it by giving him to eat the labour of his hands. If he does not answer all his desires and expectations, in the letter of them, yet he answers them with that which is more than equivalent, in the joy of his heart. A cheerful spirit is a great blessing; it makes the yoke of our employments easy and the burden of our afflictions light.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Bible Commentary</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 6 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In this chapter, I. The royal preacher goes on further to show the vanity of worldly wealth, when men place their happiness in it and are eager and inordinate in laying it up. Riches, in the hands of a man that is wise and generous, and good for something, but in the hands of a sordid, sneaking, covetous miser, they are good for nothing. 1. He takes an account of the possessions and enjoyments which such a man may have. He has wealth (v. 2), he has children to inherit it (v. 3), and lives long (v. 3, 6). 2. He describes his folly in not taking the comfort of it; he has no power to eat of it, lets strangers devour it, is never filled with good, and at last has no burial (v. 2, 3). 3. He condemns it as an evil, a common evil, vanity, and a disease (v. 1, 2). 4. He prefers the condition of a still-born child before the condition of such a one (v. 3). The still-born child's infelicity is only negative (v. 4, 5), but that of the covetous worldling is positive; he lives a great while to see himself miserable (v. 6). 5. He shows the vanity of riches as pertaining only to the body, and giving no satisfaction to the mind (v. 7, 8), and of those boundless desires with which covetous people vex themselves (v. 9), which, if they be gratified ever so fully, leave a man but a man still (v. 10). II. He concludes this discourse of the vanity of the creature with this plain inference from the whole, That it is folly to think of making up a happiness for ourselves in the things of this world (v. 11, 12). Our satisfaction must be in another life, not in this. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-6 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon had shown, in the close of the foregoing chapter, how good it is to make a comfortable use of the gifts of God's providence; now here he shows the evil of the contrary, having and not using, gathering to lay up for I know not what contingent emergencies to come, not to lay out on the most urgent occasions present. This is an evil which Solomon himself saw under the sun, v. 1. A great deal of evil there is under the sun. There is a world above the sun where there is no evil, yet God causes his sun to shine upon the evil as well as upon the good, which is an aggravation of the evil. God has lighted up a candle for his servants to work by, but they bury their talent as slothful and unprofitable, and so waste the light and are unworthy of it. Solomon, as a king, inspected the manners of his subjects, and took notice of this evil as a prejudice to the public, who are damaged not only by men's prodigality on the one hand, but by their penuriousness on the other. As it is with the blood in the natural body, so it is with the wealth of the body politic, if, instead of circulating, it stagnates, it will be of ill consequence. Solomon as a preacher observed the evils that were done that he might reprove them and warn people against them. This evil was, in his days, common, and yet then there was great plenty of silver and gold, which, one would think, should have made people less fond of riches; the times also were peaceable, nor was there any prospect of trouble, which to some is a temptation to hoard. But no providence will of itself, unless the grace of God work with it, cure the corrupt affection that is in the carnal mind to the world and the things of it; nay, when riches increase we are most apt to set our hearts upon them. Now concerning this miser observe, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. The abundant reason he has to serve God with joyfulness and gladness of heart; how well God has done for him. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. He has given him riches, wealth, and honour, v. 2. Note, (1.) Riches and wealth commonly gain people honour among men. Though it be but an image, if it be a golden image, all people, nations, and languages, will fall down and worship it. (2.) Riches, wealth, and honour, are God's gifts, the gifts of his providence, and not given, as his rain and sunshine, alike to all, but to some, and not to others, as God sees fit. (3.) Yet they are given to many that do not make a good use of them, to many to whom God does not give wisdom and grace to take the comfort of them and serve God with them. The gifts of common providence are bestowed on many to whom are denied the gifts of a special grace, without which the gifts of providence often do more hurt than good. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. He wants nothing for his soul of all that he desires. Providence has been so liberal to him that he has as much as heart could wish, and more, Ps. 73:7. He does not desire grace for his soul, the better part; all he desires is enough to gratify the sensual appetite, and that he has; his belly is filled with these hidden treasures, Ps. 17:14. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3. He is supposed to have a numerous family, to beget a hundred children, which are the stay and strength of his house and as a quiver full of arrows to him, which are the honour and credit of his house, and in whom he has the prospect of having his name built up and having all the immortality this world can give him. They are full of children (Ps. 17:14), while many of God's people are written childless and stripped of all. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4. To complete his happiness, he is supposed to live many years, or rather many days, for our life is to be reckoned rather by days than years: The days of his years are many, and so healthful is his constitution, and so slowly does age creep upon him, that they are likely to be many more. Nay, he is supposed to live a thousand years (which no man, that we know of, ever did), nay, a thousand years twice told, a small part of which time, one would think, were enough to convince men, by their own experience, of the folly both of those that expect to find all good in worldly wealth, and of those that expect to find any good in it but in using it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. The little heart he has to use this which God gives him, for the ends and purposes for which it was given him. This is his fault and folly that he renders not again according to the benefit done unto him, and serves not the Lord God his benefactor, with joyfulness and gladness of heart, in the abundance of all things. In the day of prosperity he is not joyful. Tristis es, et felix?—Art thou happy, yet sad? See his folly: 1. He cannot find in his heart to take the comfort of what he has himself. He has meat before him; he has wherewith to maintain himself and his family comfortably, but he has not power to eat thereof. His sordid niggardly temper will not suffer him to lay it out, no, not upon himself, no, not upon that which is most necessary for himself. He has not power to reason himself out of this absurdity, to conquer his covetous humour. He is weak indeed, who has not power to use what God gives him, for God gives him not that power, but withholds it from him, to punish him for his other abuses of his wealth. Because he has not the will to serve God with it, God denies him the power to serve himself with it. 2. He suffers those to prey upon him that he is under no obligation to: A stranger eateth it. This is the common fate of misers; they will not trust their own children perhaps, but retainers and hangers-on, that have the art of wheedling, insinuate themselves into them, and find ways of devouring what they have, or getting it to be left to them by their wills. God orders it so that a stranger eats it. Strangers devour his strength, Hos. 7:9; Prov. 5:10. This may be well called vanity, and an evil disease. What we have we have in vain if we do not use it; and that temper of mind is certainly a most wretched distemper which keeps us from using it. Our worst diseases are those that arise from the corruption of our own hearts. 3. He deprives himself of the good that he might have had of his worldly possessions, not only forfeits it, but robs himself of it and throws it from him: His soul is not filled with good, v. 3. He is still unsatisfied and uneasy. His hands are filled with riches, his barns filled, and his bags filled, but his soul is not filled with good, no, not with that good, for it is still craving more. Nay (v. 6), he has not seen good; he cannot so much as please his eye, for that is still looking further and looking with envy on those that have more. He has not even the sensible good of an estate. Though he looks not beyond the things that are seen, yet he looks not with any true pleasure even on them. 4. He has no burial, none agreeable to his rank, no decent burial, but the burial of an ass. Through the sordidness of his temper he will not allow himself a fashionable burial, but forbids it, or the strangers that have eaten him up leave him so poor, at last, that he has not wherewithal, or those to whom he leaves what he has have so little esteem for his memory, and are so greedy of what they are to have from him, that they will not be at the charges of burying him handsomely, which his own children, if he had left it to them, would not have grudged him. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">III. The preference which the preacher gives to an untimely birth before him: An untimely birth, a child that is carried from the womb to the grave, is better than he. Better is the fruit that drops from the tree before it is ripe than that which is left to hang on till it is rotten. Job, in his passion, thinks the condition of an untimely birth better than his when he was in adversity (Job 3:16); but Solomon here pronounces it better than the condition of a worldling in his greatest prosperity, when the world smiles upon him. 1. He grants the condition of an untimely birth, upon many accounts, to be very sad (v. 4, 5): He comes in with vanity (for, as to this world, he that is born and dies immediately was born in vain), and he departs in darkness; little or no notice is taken of him; being an abortive, he has no name, or, if he had, it would soon be forgotten and buried in oblivion; it would be covered with darkness, as the body is with the earth. Nay (v. 5), he has not seen the sun, but from the darkness of the womb he is hurried immediately to that of the grave, and, which is worse than not being known to any, he has not known any thing, and therefore has come short of that which is the greatest pleasure and honour of man. Those that live in wilful ignorance, and know nothing to purpose, are no better than an untimely birth that has not seen the sun nor known any thing. 2. Yet he prefers it before that of a covetous miser. This untimely birth has more rest than the other, for this has some rest, but the other has none; this has no trouble and disquiet, but the other is in perpetual agitation, and has nothing but trouble, trouble of his own making. The shorter the life is the longer the rest; and the fewer the days, and the less we have to do with this troublesome world, the less trouble we know. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"> Than live, and die so at fourscore. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The reason he gives why this has more rest is because all go to one place to rest in, and this is sooner at his rest, v. 6. He that lives a thousand years goes to the same place with the child that does not live an hour, ch. 3:20. The grave is the place we shall all meet in. Whatever differences there may be in men's condition in this world, they must all die, are all under the same sentence, and, to outward appearance, their deaths are alike. The grave is to one, as well as another, a land of silence, of darkness, of separation from the living, and a sleeping-place. It is the common rendezvous of rich and poor, honourable and mean, learned and unlearned; the short-lived and long-lived meet in the grave, only one rides post thither, the other goes by a slower conveyance; the dust of both mingles, and lies undistinguished. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 7-10 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The preacher here further shows the vanity and folly of heaping up worldly wealth and expecting happiness in it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. How much soever we toil about the world, and get out of it, we can have for ourselves no more than a maintenance (v. 7): All the labour of man is for his mouth, which craves it of him (Prov. 16:26); it is but food and raiment; what is more others have, not we; it is all for the mouth. Meats are but for the belly and the belly for meats; there is nothing for the head and heart, nothing to nourish or enrich the soul. A little will serve to sustain us comfortably and a great deal can do no more. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. Those that have ever so much are still craving; let a man labour ever so much for his mouth, yet the appetite is not filled. 1. Natural desires are still returning, still pressing; a man may be feasted to-day and yet hungry to-morrow. 2. Worldly sinful desires are insatiable, ch. 5:10. Wealth to a worldling is like drink to one in a dropsy, which does but increase the thirst. Some read the whole verse thus: Though all a man's labour fall out to his own mind (ori ejus obveniat—so as to correspond with his views, Juv.), just as himself would have it, yet his desire is not satisfied, still he has a mind to something more. 3. The desires of the soul find nothing in the wealth of the world to give them any satisfaction. The soul is not filled, so the word is. When God gave Israel their request he sent leanness into their souls, Ps. 106:15. He was a fool who, when his barns were full, said, Soul, take thine ease. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">III. A fool may have as much worldly wealth, and may enjoy as much of the pleasure of it, as a wise man; nay, and perhaps not be so sensible of the vexation of it: What has the wise more than the fool? v. 8. Perhaps he has not so good an estate, so good a trade, nor such good preferment as the fool has. Nay, suppose them to be equal in their possessions, what can a wise man, a scholar, a wit, a politician, squeeze out of his estate more than needful supplies? and a half-witted man may do this. A fool can fare as well and relish it, can dress as well, and make as good a figure in any public appearance, as a wise man; so that if there were not pleasures and honour peculiar to the mind, which the wise man has more than the fool, as to this world they would be upon a level. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">IV. Even a poor man, who has business, and is discreet, diligent, and dexterous, in the management of it, may get as comfortably through this world as he that is loaded with an overgrown estate. Consider what the poor has less than the rich, if he but knows to walk before the living, knows how to conduct himself decently, and do his duty to all, how to get an honest livelihood by his labour, how to spend his time well and improve his opportunities. What has he? Why, he is better beloved and more respected among his neighbours, and has a better interest than many a rich man that is griping and haughty. What has he? Why he has as much of the comfort of this life, has food and raiment, and is therewith content, and so is as truly rich as he that has abundance. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">V. The enjoyment of what we have cannot but be acknowledged more rational than a greedy grasping at more (v. 9): Better is the sight of the eyes, making the best of that which is present, than the wandering of the desire, the uneasy walking of the soul after things at a distance, and the affecting of a variety of imaginary satisfactions. He is much happier that is always content, though he has ever so little, than he that is always coveting, though he has ever so much. We cannot say, Better is the sight of the eyes than the fixing of the desire upon God, and the resting of the soul in him; it is better to live by faith in things to come than to live by sense, which dwells only upon present things; but better is the sight of the eyes than the roving of the desire after the world, and the things of it, than which nothing is more uncertain nor more unsatisfying at the best. This wandering of the desire is vanity and vexation of spirit. It is vanity at the best; if what is desired, be obtained, it proves not what we promised ourselves from it, but commonly the wandering desire is crossed and disappointed, and then it turns to vexation of spirit. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">VI. Our lot, whatever it is, is that which is appointed us by the counsel of God, which cannot be altered, and it is therefore our wisdom to reconcile ourselves to it and cheerfully to acquiesce in it (v. 10): That which has been, or (as some read it) that which is, and so likewise that which shall be, is named already; it is already determined in the divine foreknowledge, and all our care and pains cannot make it otherwise than as it is fixed. Jacta est alea—The die is cast. It is therefore folly to quarrel with that which will be as it is, and wisdom to make a virtue of necessity. We shall have what pleases God, and let that please us. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">VII. Whatever we attain to in this world, still we are but men, and the greatest possessions and preferments cannot set us above the common accidents of human life: That which has been, and is, that busy animal that makes such a stir and such a noise in the world, is named already. He that made him gave him his name, and it is known that it is man; that is his name by which he must know himself, and it is a humbling name, Gen. 5:2. He called their name Adam; and all theirs have the same character, red earth. Though a man could make himself master of all the treasures of kings and provinces, yet he is a man still, mean, mutable, and mortal, and may at any time be involved in the calamities that are common to men. It is good for rich and great men to know and consider that they are but men, Ps. 9:20. It is known that they are but men; let them put what face they will upon it, and, like the king of Tyre, set their heart as the heart of God, yet the Egyptians are men, and not gods, and it is known that they are so. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">VIII. How far soever our desires wander, and how closely soever our endeavours keep pace with them, we cannot strive with the divine Providence, but must submit to the disposals of it, whether we will or no. If it is man, he may not contend with him that is mightier than he. It is presumption to arraign God's proceedings, and to charge him with folly or iniquity; nor is it to any purpose to complain of him, for he is in one mind and who can turn him? Elihu pacifies Job with this incontestable principle, That God is greater than man (Job 33:12) and therefore man may not contend with him, nor resist his judgments, when they come with commission. A man cannot with the greatest riches make his part good against the arrests of sickness or death, but must yield to his fate. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 11-12 Here, 1. Solomon lays down his conclusion which he had undertaken to prove, as that which was fully confirmed by the foregoing discourse: There be many things that increase vanity; the life of man is vain, at the best, and there are abundance of accidents that concur to make it more so; even that which pretends to increase the vanity and make it more vexatious. 2. He draws some inferences from it, which serve further to evince the truth of it. (1.) That a man is never the nearer to true happiness for the abundance that he has in this world: What is man the better for his wealth and pleasure, his honour and preferment? What remains to man? What residuum has he, what overplus, what real advantage, when he comes to balance his accounts? Nothing that will do him any good or turn to account. (2.) That we do not know what to wish for, because that which we promise ourselves most satisfaction in often proves most vexatious to us: Who knows what is good for a man in this life, where every thing is vanity, and any thing, even that which we most covet, may prove a calamity to us? Thoughtful people are in care to do every thing for the best, if they knew it; but as it is an instance of the corruption of our hearts that we are apt to desire that as good for us which is really hurtful, as children that cry for knives to cut their fingers with, so is it an instance of the vanity of this world that what, according to all probable conjectures, seems to be for the best, often proves otherwise; such is our shortsightedness concerning the issues and events of things, and such broken reeds are all our creature-confidences. We know not how to advise others for the best, nor how to act ourselves, because that which we apprehend likely to be for our welfare may become a trap. (3.) That therefore our life upon earth is what we have no reason to take any great complacency in, or to be confident of the continuance of. It is to be reckoned by days; it is but a vain life, and we spend it as a shadow, so little is there in it substantial, so fleeting, so uncertain, so transitory is it, and so little in it to be fond of or to be depended on. If all the comforts of life be vanity, life itself can have no great reality in it to constitute a happiness for us. (4.) That our expectations from this world are as uncertain and deceitful as our enjoyments are. Since every thing is vanity, Who can tell a man what shall be after him under the sun? He can no more please himself with the hopes of what shall be after him, to his children and family, than with the relish of what is with him, since he can neither foresee himself, nor can any one else foretel to him, what shall be after him. Nor shall he have any intelligence sent him of it when he is gone. His sons come to honour, and he knows it not. So that, look which way we will, Vanity of vanity, all is vanity.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br />& & &<br /><br />Hugh C. Wood, Atlanta, Georgia<br /><br />New International Version (NIV)<br /><br />Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.<br /><br />Matthew Henry Commentary 1708-1710. Public Domain.<br /><br />17 USC § 107 Fair Use. No claim of monetary remuneration on same.<br /><br />& & &<br /><br />END<br /><br />"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, Vanity, Meaningless, Fulfill Your Vow to God, Ecclesiastes 5, Ecclesiastes 6,</span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-73131970621083537682020-05-24T04:57:00.001-07:002020-05-24T04:57:47.401-07:00Teaching Notes Book of Ecclesiastes - Chapters 3 and 4<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Teaching Notes Book of Ecclesiastes - Chapters 3 and 4</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. None in my area.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Ecclesiastes</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes Chapter 3</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">A Time for Everything</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 There is a time for everything,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and a season for every activity under the heavens:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2 a time to be born and a time to die,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to plant and a time to uproot,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 a time to kill and a time to heal,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to tear down and a time to build,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 a time to weep and a time to laugh,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to mourn and a time to dance,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5 a time to scatter stones and a time to gather them,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to embrace and a time to refrain from embracing,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 a time to search and a time to give up,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to keep and a time to throw away,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7 a time to tear and a time to mend,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to be silent and a time to speak,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 a time to love and a time to hate,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time for war and a time for peace.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">9 What do workers gain from their toil? 10 I have seen the burden God has laid on the human race. 11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet[a] no one can fathom what God has done from beginning to end. 12 I know that there is nothing better for people than to be happy and to do good while they live. 13 That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. 14 I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">15 Whatever is has already been,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and what will be has been before;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and God will call the past to account.[b]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">16 And I saw something else under the sun:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In the place of judgment—wickedness was there,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> in the place of justice—wickedness was there.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">17 I said to myself,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">“God will bring into judgment</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> both the righteous and the wicked,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for there will be a time for every activity,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a time to judge every deed.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">18 I also said to myself, “As for humans, God tests them so that they may see that they are like the animals. 19 Surely the fate of human beings is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath[c]; humans have no advantage over animals. Everything is meaningless. 20 All go to the same place; all come from dust, and to dust all return. 21 Who knows if the human spirit rises upward and if the spirit of the animal goes down into the earth?”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">22 So I saw that there is nothing better for a person than to enjoy their work, because that is their lot. For who can bring them to see what will happen after them?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 3:11 Or also placed ignorance in the human heart, so that</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 3:15 Or God calls back the past</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 3:19 Or spirit</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chapter 4</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 4 New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Oppression, Toil, Friendlessness</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4 Again I looked and saw all the oppression that was taking place under the sun:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I saw the tears of the oppressed—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and they have no comforter;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">power was on the side of their oppressors—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and they have no comforter.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 And I declared that the dead,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> who had already died,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">are happier than the living,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> who are still alive.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 But better than both</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> is the one who has never been born,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">who has not seen the evil</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> that is done under the sun.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4 And I saw that all toil and all achievement spring from one person’s envy of another. This too is meaningless, a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">5 Fools fold their hands</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and ruin themselves.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 Better one handful with tranquillity</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than two handfuls with toil</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">7 Again I saw something meaningless under the sun:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">8 There was a man all alone;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> he had neither son nor brother.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">There was no end to his toil,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> yet his eyes were not content with his wealth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">“For whom am I toiling,” he asked,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> “and why am I depriving myself of enjoyment?”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">This too is meaningless—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a miserable business!</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">9 Two are better than one,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> because they have a good return for their labor:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10 If either of them falls down,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> one can help the other up.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">But pity anyone who falls</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and has no one to help them up.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 Also, if two lie down together, they will keep warm.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> But how can one keep warm alone?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 Though one may be overpowered,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> two can defend themselves.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A cord of three strands is not quickly broken.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Advancement Is Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">13 Better a poor but wise youth than an old but foolish king who no longer knows how to heed a warning. 14 The youth may have come from prison to the kingship, or he may have been born in poverty within his kingdom. 15 I saw that all who lived and walked under the sun followed the youth, the king’s successor. 16 There was no end to all the people who were before them. But those who came later were not pleased with the successor. This too is meaningless, a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Can't pass Chapter 3 without a tribute to the Byrds - Turn, Turn, Turn</span><br />
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<a href="https://www.youtube.com/watch?v=BPbR3uovtf8"><span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=BPbR3uovtf8</span></a><br />
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<span style="font-family: Georgia, Times New Roman, serif;">From Chapter 3</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"Turn! Turn! Turn!", or "Turn! Turn! Turn! (To Everything There Is a Season)", is a song written by Pete Seeger in the late 1950s and first recorded in 1959. The lyrics – except for the title, which is repeated throughout the song, and the final two lines – consist of the first eight verses of the third chapter of the biblical Book of Ecclesiastes. The song was originally released in 1962 as "To Everything There Is a Season" on folk group the Limeliters' album Folk Matinee, and then some months later on Seeger's own The Bitter and the Sweet.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The song became an international hit in late 1965 when it was adapted by the American folk rock group the Byrds. The single entered the U.S. chart at number 80 on October 23, 1965, before reaching number one on the Billboard Hot 100 chart on December 4, 1965. In Canada, it reached number 3 on November 29, 1965, and also peaked at number 26 on the UK Singles Chart.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Lyrics</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The lyrics are taken almost verbatim from the book of Ecclesiastes, as found in the King James Version (1611) of the Bible,[2] (Ecclesiastes 3:1-8) though the sequence of the words was rearranged for the song. Ecclesiastes is traditionally ascribed to King Solomon who would have written it in the 10th century BC, but believed by a significant group of biblical scholars to date much later, up to the third century BC.[3]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">To every thing there is a season, and a time to every purpose under the heaven:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to be born, and a time to die; a time to plant, a time to reap that which is planted;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to kill, and a time to heal; a time to break down, and a time to build up;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to weep, and a time to laugh; a time to mourn, and a time to dance;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to cast away stones, and a time to gather stones together;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to embrace, and a time to refrain from embracing;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to gain that which is to get, and a time to lose; a time to keep, and a time to cast away;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time to rend, and a time to sew; a time to keep silence, and a time to speak;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">A time of love, and a time of hate; a time of war, and a time of peace.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Biblical text posits there being a time and place for all things: birth and death, laughter and sorrow, healing and killing, war and peace, and so on. The lines are open to myriad interpretations, but Seeger's song presents them as a plea for world peace because of the closing line: "a time for peace, I swear it's not too late." This line and the title phrase "Turn! Turn! Turn!" are the only parts of the lyric written by Seeger himself.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1999, Seeger arranged for 45% of the songwriting royalties for "Turn! Turn! Turn!" to be donated to the Israeli Committee Against House Demolitions.[4] He kept 50% of the royalties for his own music and took a further 5% for the lyrics because, in Seeger's own words, "[in addition to the music] I did write six words and one more word repeated three times."[4][nb 1] Seeger's handwritten lyrics to the song were among documents donated to New York University by the Communist Party USA in March 2007.[5]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The song is notable for being one of a few instances in popular music in which a large portion of the Bible is set to music, other examples being the Melodians' "Rivers of Babylon", Sister Janet Mead's "The Lord's Prayer", U2's "40", Sinead O'Connor's "Psalm 33" and Cliff Richard's "The Millennium Prayer". Since Ecclesiastes is traditionally ascribed to King Solomon in the 10th century BC, the Byrds' 1965 recording of the song holds the distinction in the U.S. of being the number 1 hit with the oldest lyrics.[citation needed]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The song was published in illustrated book form by Simon & Schuster in September 2003, with an accompanying CD which contained both Seeger's and the Byrds' recordings of the song. Wendy Anderson Halperin created a set of detailed illustrations for each set of opposites which are reminiscent of mandalas. The book also includes the Ecclesiastes text from the King James version of the Bible.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Renditions</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Early folk versions</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The song was first released by the folk group the Limeliters on their 1962 album Folk Matinee, under the title "To Everything There Is a Season".[1][6] The Limeliters' version predated the release of Seeger's own version by several months. One of the Limeliters' backing musicians at this time was Jim McGuinn (aka Roger McGuinn), who would later record the song with his band the Byrds and, prior to that, arrange the song for folk singer Judy Collins on her 1963 album, Judy Collins 3.[1] Collins' recording of the song was retitled as "Turn! Turn! Turn! (To Everything There Is a Season)", a title that would be retained by the Byrds, though it was shortened to "Turn! Turn! Turn!" on the front cover of the album of the same name and the song became generally known by the shorter version, appearing as such on most later Byrds compilations.[7]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1963 Marlene Dietrich recorded "Für alles kommt die Zeit (Glaub', Glaub)", Max Colpet's German translation of the song. Dietrich was backed by a Burt Bacharach conducted studio orchestra, and the song was released as a single.[8][9] Australian folk singer Gary Shearston also recorded a version of the song for his 1964 album Songs of Our Time, with the title "Turn! Turn! Turn! (To Everything There Is a Season)".[10]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Byrds' version</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">"Turn! Turn! Turn!"</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1965 German picture sleeve</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Single by The Byrds</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">from the album Turn! Turn! Turn!</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">B-side<span style="white-space: pre;"> </span>"She Don't Care About Time"</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Released<span style="white-space: pre;"> </span>October 1, 1965</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Format<span style="white-space: pre;"> </span>7-inch single</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Recorded<span style="white-space: pre;"> </span>September 1, 10, 14–16, 1965,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Studio<span style="white-space: pre;"> </span>Columbia, Hollywood, California</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Genre<span style="white-space: pre;"> </span>Folk rock, jangle pop</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Length<span style="white-space: pre;"> </span>3:49</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Label<span style="white-space: pre;"> </span>Columbia</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Songwriter(s)<span style="white-space: pre;"> </span>Pete Seeger (words from the Book of Ecclesiastes)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Producer(s)<span style="white-space: pre;"> </span>Terry Melcher</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The Byrds singles chronology</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">"All I Really Want to Do" </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(1965)<span style="white-space: pre;"> </span>"Turn! Turn! Turn!" </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(1965)<span style="white-space: pre;"> </span>"Set You Free This Time" </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(1965)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">"Turn! Turn! Turn!" was adapted by the Byrds in a folk rock arrangement and released as a single by Columbia Records on October 1, 1965.[11] The song was also included on the band's second album, Turn! Turn! Turn!, which was released on December 6, 1965.[11] The Byrds' single is the most successful recorded version of the song, having reached number 1 on the US Billboard Hot 100 charts and number 26 on the UK Singles Chart.[12][13] The B-side of the single was band member Gene Clark's original composition, "She Don't Care About Time".[11]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"Turn! Turn! Turn!" had first been arranged by the Byrds' lead guitarist Jim McGuinn in a chamber-folk style during sessions for Judy Collins' 1963 album, Judy Collins 3.[14] The idea of reviving the song came to McGuinn during the Byrds' July 1965 tour of the American Midwest, when his future wife, Dolores, requested the tune on the Byrds' tour bus.[15][16] The rendering that McGuinn dutifully played came out sounding not like a folk song but more like a rock/folk hybrid, perfectly in keeping with the Byrds' status as pioneers of the folk rock genre.[16] McGuinn explained, "It was a standard folk song by that time, but I played it and it came out rock 'n' roll because that's what I was programmed to do like a computer. I couldn't do it as it was traditionally. It came out with that samba beat, and we thought it would make a good single."[16] The master recording of the song reportedly took the Byrds 78 takes, spread over five days of recording, to complete.[17][18]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Music journalist William Ruhlmann has pointed out that the song's plea for peace and tolerance struck a nerve with the American record buying public as the Vietnam War escalated.[1] The single also solidified folk rock as a chart trend and, like the band's previous hits, continued the Byrds' successful mix of vocal harmony and jangly twelve-string Rickenbacker guitar playing.[1] Pete Seeger expressed his approval of the Byrds' rendering of the song.[19]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">During 1965 and 1966, the band performed the song on the television programs Hollywood A Go-Go, Shindig!, The Ed Sullivan Show, and Where the Action Is, as well as in the concert film, The Big T.N.T. Show.[20] Additionally, the song would go on to become a staple of the Byrds' live concert repertoire, until their final disbandment in 1973.[21] The song was also performed live by a reformed line-up of the Byrds featuring Roger McGuinn, David Crosby and Chris Hillman in January 1989.[22] In addition to its appearance on the Turn! Turn! Turn! album, the song also appears on several Byrds' compilations, including The Byrds' Greatest Hits, History of The Byrds, The Original Singles: 1965–1967, Volume 1, The Byrds, 20 Essential Tracks From The Boxed Set: 1965-1990, The Very Best of The Byrds, The Essential Byrds and There Is a Season.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The recording has been featured in numerous movies and TV shows, including 1983's Heart Like a Wheel, 1994's Forrest Gump,[23] and 2002's In America.[24][25] Following Joe Cocker's cover of "With a Little Help from My Friends", the song was the first to play on the initial episode of the television series The Wonder Years.[26] It was also used in a Wonder Years parody, during The Simpsons episode "Three Men and a Comic Book".[27] In 2003, it was used in the closing sequence of the Cold Case episode "A Time to Hate" (Season One, episode 7) and for the closing credits of episode 3 of Ken Burns and Lynn Novick's 2017 documentary The Vietnam War[28]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Personnel</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Jim McGuinn – lead guitar, vocals</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Gene Clark – rhythm guitar, tambourine, vocals</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">David Crosby – rhythm guitar, vocals</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Chris Hillman – electric bass</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Michael Clarke – drums</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s1600/Matthew+Henry.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Georgia, Times New Roman, serif;"><img border="0" data-original-height="572" data-original-width="282" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfcgyk3_Z5K1vhrjholEmF4Fki6vHDPBLnI1LoCxaPNvrvW4oxj-L9HE85pQBqgP9dFgJ93vOwOM0TJin06I9bacbbsnfujzC8a4tnXzlSe4ez_N1xjvzDyjfSV0dOhAkTrdnnaLP8qYc/s640/Matthew+Henry.JPG" width="314" /></span></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">From Wiki</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Life</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Early life</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chester</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Summer Home - Chester</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Journey to London</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hackney</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Death</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Literary work</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Biblical commentaries written by Matthew Henry</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quotation</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Memorial</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Main article: Cenotaph to Matthew Henry</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chapter 3</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 3 Bible Commentary</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs (v. 1-10). II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels (v. 11-15). III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them (v. 16). For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world (v. 17). 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts (v. 18-21). And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-10 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam. 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure—not to be secure because we live in a world of changes and therefore have no reason to say, To-morrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (ch. 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. A general proposition laid down: To every thing there is a season, v. 1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus—Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus—The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Acts 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer. 18:7, 9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos. 6:1, 2), to comfort a people after the time that he has afflicted them, Ps. 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Ps. 102:13, 16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa. 22:12, 13; Eze. 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, v. 5. A time for old towers to fall, as that in Siloam (Lu. 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by 1 Co. 7:3-5; Joel 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mt. 10:37, 38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amos 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Ps. 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Ps. 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (v. 9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (v. 10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phil. 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 11-15 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (v. 11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deu. 32:4. Eze. 1:18. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be gloriouSecret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance." 2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them." The world has not only gained possession of the heart, but has formed prejudi </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, v. 12, 13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let to-morrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, v. 14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be amended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deu. 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (v. 15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now," or "None ever met with such disappointments as we meet with," or "The times will never mend;" they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Ps. 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 16-22 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the laws of religion, he is God's vicegerent; nay, he is of those to whom it is said, You are gods; but without the fear of God it is vanity, for, set that aside, and, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. The judge will not judge aright, will not use his power well, but will abuse it; instead of doing good with it he will do hurt with it, and then it is not only vanity, but a lie, a cheat to himself and to all about him, v. 16. Solomon perceived, by what he had read of former times, what he heard of other countries, and what he had seen in some corrupt judges, even in the land of Israel, notwithstanding all his care to prefer good men, that there was wickedness in the place of judgment. It is not so above the sun: far be it from God that he should do iniquity, or pervert justice. But under the sun it is often found that that which should be the refuge, proves the prison, of oppressed innocency. Man being in honour, and not understanding what he ought to do, becomes like the beasts that perish, like the beasts of prey, even the most ravenous, Ps. 49:20. Not only from the persons that sat in judgment, but even in the places where judgment was, in pretence, administered, and righteousness was expected, there was iniquity; men met with the greatest wrongs in those courts to which they fled for justice. This is vanity and vexation; for, (1.) It would have been better for the people to have had no judges than to have had such. (2.) It would have been better for the judges to have had no power than to have had it and used it to such ill purposes; and so they will say another day. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. The judge will himself be judged for not judging aright. When Solomon saw how judgment was perverted among men he looked up to God the Judge, and looked forward to the day of his judgment (v. 17): "I said in my heart that this unrighteous judgment is not so conclusive as both sides take it to be, for there will be a review of the judgment; God shall judge between the righteous and the wicked, shall judge for the righteous and plead their cause, though now it is run down, and judge against the wicked and reckon with them for all their unrighteous decrees and the grievousness which they have prescribed," Isa. 10:1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Ps. 92:7), and it is an unspeakable comfort to the oppressed that their cause will be heard over again. Let them therefore wait with patience, for there is another Judge that stands before the door. And, though the day of affliction may last long, yet there is a time, a set time, for the examination of every purpose, and every work done under the sun. Men have their day now, but God's day is coming, Ps. 37:13. With God there is a time for the re-hearing of causes, redressing of grievances, and reversing of unjust decrees, though as yet we see it not here, Job 24:1. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. Here is the vanity of man as mortal. He now comes to speak more generally concerning the estate of the sons of men in this world, their life and being on earth, and shows that their reason, without religion and the fear of God, advances them but little above the beasts. Now observe, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. What he aims at in this account of man's estate. (1.) That God may be honoured, may be justified, may be glorified—that they might clear God (so the margin reads it), that if men have an uneasy life in this world, full of vanity and vexation, they may thank themselves and lay no blame on God; let them clear him, and not say that he made this world to be man's prison and life to be his penance; no, God made man, in respect both of honour and comfort, little lower than the angels; if he be mean and miserable, it is his own fault. Or, that God (that is, the world of God) might manifest them, and discover them to themselves, and so appear to be quick and powerful, and a judge of men's characters; and we may be made sensible how open we lie to God's knowledge and judgment. (2.) That men may be humbled, may be vilified, may be mortified—that they might see that they themselves are beasts. It is no easy matter to convince proud men that they are but men (Ps. 9:20), much more to convince bad men that they are beasts, that, being destitute of religion, they are as the beasts that perish, as the horse and the mule that have no understanding. Proud oppressors are as beasts, as roaring lions and ranging bears. Nay, every man that minds his body only, and not his soul, makes himself no better than a brute, and must wish, at least, to die like one. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. The manner in which he verifies this account. That which he undertakes to prove is that a worldly, carnal, earthly-minded man, has no preeminence above the beast, for all that which he sets his heart upon, places his confidence, and expects a happiness in, is vanity, v. 19. Some make this to be the language of an atheist, who justifies himself in his iniquity (v. 16) and evades the argument taken from the judgment to come (v. 17) by pleading that there is not another life after this, but that when man dies there is an end of him, and therefore while he lives he may live as he lists; but others rather think Solomon here speaks as he himself thinks, and that it is to be understood in the same sense with that of his father (Ps. 49:14), Like sheep they are laid in the grave, and that he intends to show the vanity of this world's wealth and honours "By the equal condition in mere outward respects (as bishop Reynolds expounds it) between men and beasts," (1.) The events concerning both seem much alike (v. 19); That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war. (2.) The end of both, to an eye of sense, seems alike too: They have all one breath, and breathe in the same air, and it is the general description of both that in their nostrils is the breath of life (Gen. 7:22), and therefore, as the one dies, so dies the other; in their expiring there is no visible difference, but death makes much the same change with a beast that it does with a man. [1.] As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer. 22:19) and what preëminence then has he above a beast? The touch of the dead body of a man, by the law of Moses, contracted a greater ceremonial pollution than the touch of the carcase even of an unclean beast or fowl. And Solomon here observes that all go unto one place; the dead bodies of men and beasts putrefy alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs! [2.] As to their spirits there is indeed a vast difference, but not a visible one, v. 21. It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Ps. 49:15. It goes upwards to be judged and determined to an unchangeable state. It is certain that the spirit of the beast goes downwards to the earth; it dies with the body; it perishes and is gone at death. The soul of a beast is, at death, like a candle blown out—there is an end of it; whereas the soul of a man is then like a candle taken out of a dark lantern, which leaves the lantern useless indeed, but does itself shine brighter. This great difference there is between the spirits of men and beasts; and a good reason it is why men should set their affections on things above, and lift up their souls to those things, not suffering them, as if they were the souls of brutes, to cleave to this earth. But who knows this difference? We cannot see the ascent of the one and the descent of the other with our bodily eyes; and therefore those that live by sense, as all carnal sensualists do, that walk in the sight of their eyes and will not admit any other discoveries, by their own rule of judgment have no preëminence above the beasts. Who knows, that is, who considers this? Isa. 53:1. Very few. Were it better considered, the world would be every way better; but most men live as if they were to be here always, or as if when they die there were an end of them; and it is not strange that those live like beasts who think they shall die like beasts, but on such the noble faculties of reason are perfectly lost and thrown away. 3. An inference drawn from it (v. 22): There is nothing better, as to this world, nothing better to be had out of our wealth and honour, than that a man should rejoice in his own works, that is, (1.) Keep a clear conscience, and never admit iniquity into the place of righteousness. Let every man prove his own work, and approve himself to God in it, so shall he have rejoicing in himself alone, Gal. 6:4. Let him not get nor keep any thing but what he can rejoice in. See 2 Co. 1:12. (2.) Live a cheerful life. If God have prospered the work of our hands unto us, let us rejoice in it, and take the comfort of it, and not make it a burden to ourselves and leave others the joy of it; for that is our portion, not the portion of our souls (miserable are those that have their portion in this life, Ps. 17:14, and fools are those that choose it and take up with it, Lu. 12:19), but it is the portion of the body; that only which we enjoy is ours out of this world; it is taking what is to be had and making the best of it, and the reason is because none can give us a sight of what shall be after us, either who shall have our estates or what use they will make of them. When we are gone it is likely we shall not see what is after us; there is no correspondence that we know of between the other world and this, Job 14:21. Those in the other world will be wholly taken up with that world, so that they will not care for seeing what is done in this; and while we are here we cannot foresee what shall be after us, either as to our families or the public. It is not for us to know the times and seasons that shall be after us, which, as it should be a restraint to our cares about this world, so it should be a reason for our concern about another. Since death is a final farewell to this life, let us look before us to another life.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Bible Commentary (complete)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 4</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon, having shown the vanity of this world in the temptation which those in power feel to oppress and trample upon their subjects, here further shows, I. The temptation which the oppressed feel to discontent and impatience (v. 1-3). II. The temptation which those that love their case feel to take their case and neglect business, for fear of being envied (v. 4-6). III. The folly of hoarding up abundance of worldly wealth (v. 7, 8). IV. A remedy against that folly, in being made sensible of the benefit of society and mutual assistance (v. 9-12). V. The mutability even of royal dignity, not only through the folly of the prince himself (v. 13, 14), but through the fickleness of the people, let the prince be ever so discreet (v. 15, 16). It is not the prerogative even of kings themselves to be exempted from the vanity and vexation that attend these things; let none else then expect it. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-3 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon had a large soul (1 Ki. 4:29) and it appeared by this, among other things, that he had a very tender concern for the miserable part of mankind and took cognizance of the afflictions of the afflicted. He had taken the oppressors to task (ch. 3:16, 17) and put them in mind of the judgment to come, to be a curb to their insolence; now here he observes the oppressed. This he did, no doubt, as a prince, to do them justice and avenge them of their adversaries, for he both feared God and regarded men; but here he does it as a preacher, and shows, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. The troubles of their condition (v. 1); of these he speaks very feelingly and with compassion. It grieved him, 1. To see might prevailing against right, to see so much oppression done under the sun, to see servants, and labourers, and poor workmen, oppressed by their masters, who take advantage of their necessity to impose what terms they please upon them, debtors oppressed by cruel creditors and creditors too by fraudulent debtors, tenants oppressed by hard landlords and orphans by treacherous guardians, and, worst of all, subjects oppressed by arbitrary princes and unjust judges. Such oppressions are done under the sun; above the sun righteousness reigns for ever. Wise men will consider these oppressions, and contrive to do something for the relief of those that are oppressed. Blessed is he that considers the poor. 2. To see how those that were wronged laid to heart the wrongs that were done them. He beheld the tears of such as were oppressed, and perhaps could not forbear weeping with them. The world is a place of weepers; look which way we will, we have a melancholy scene presented to us, the tears of those that are oppressed with one trouble or other. They find it is to no purpose to complain, and therefore mourn in secret (as Job, ch. 16:20; 30:28); but Blessed are those that mourn. 3. To see how unable they were to help themselves: On the side of their oppressors there was power, when they had done wrong, to stand to it and make good what they had done, so that the poor were borne down with a strong hand and had no way to obtain redress. It is sad to see power misplaced, and that which was given men to enable them to do good perverted to support them in doing wrong. 4. To see how they and their calamities were slighted by all about them. They wept and needed comfort, but there was none to do that friendly office: They had no comforter; their oppressors were powerful and threatening, and therefore they had no comforter; those that should have comforted them durst not, for fear of displeasing the oppressors and being made their companions for offering to be their comforters. It is sad to see so little humanity among men. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. The temptations of their condition. Being thus hardly used, they are tempted to hate and despise life, and to envy those that are dead and in their graves, and to wish they had never been born (v. 2, 3); and Solomon is ready to agree with them, for it serves to prove that all is vanity and vexation, since life itself is often so; and if we disregard it, in comparison with the favour and fruition of God (as St. Paul, Acts 20:24, Phil. 1:23), it is our praise, but, if (as here) only for the sake of the miseries that attend it, it is our infirmity, and we judge therein after the flesh, as Job and Elijah did. 1. He here thinks those happy who have ended this miserable life, have done their part and quitted the stage; "I praised the dead that are already dead, slain outright, or that had a speedy passage through the world, made a short cut over the ocean of life, dead already, before they had well begun to live; I was pleased with their lot, and, had it been in their own choice, should have praised their wisdom for but looking into the world and then retiring, as not liking it. I concluded that it is better with them than with the living that are yet alive and that is all, dragging the long and heavy chain of life, and wearing out its tedious minutes." This may be compared not with Job 3:20, 21, but with Rev. 14:13, where, in times of persecution (and such Solomon is here describing), it is not the passion of man, but the Spirit of God, that says, Blessed are the dead which die in the Lord from henceforth. Note, The condition of the saints that are dead, and gone to rest with God, is upon many accounts better and more desirable than the condition of living saints that are yet continued in their work and warfare. 2. He thinks those happy who never began this miserable life; nay, they are happiest of all: He that has not been is happier than both they. Better never to have been born than be born to see the evil work that is done under the sun, to see so much wickedness committed, so much wrong done, and not only to be in no capacity to mend the matter, but to suffer ill for doing well. A good man, how calamitous a condition soever he is in in this world, cannot have cause to wish he had never been born, since he is glorifying the Lord even in the fires, and will be happy at last, for ever happy. Nor ought any to wish so while they are alive, for while there is life there is hope; a man is never undone till he is in hell. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 4-6 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Here Solomon returns to the observation and consideration of the vanity and vexation of spirit that attend the business of this world, which he had spoken of before, ch. 2:11. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. If a man be acute, and dexterous, and successful in his business, he gets the ill-will of his neighbours, v. 4. Though he takes a great deal of pains, and goes through all travail, does not get his estate easily, but it costs him a great deal of hard labour, nor does he get it dishonestly, he wrongs no man, defrauds no man, but by every right work, by applying himself to his own proper business, and managing it by all the rules of equity and fair dealing, yet for this he is envied of his neighbour, and the more for the reputation he has got by his honesty. This shows, 1. What little conscience most men have, that they will bear a grudge to a neighbour, give him an ill word and do him an ill turn, only because he is more ingenious and industrious than themselves, and has more of the blessing of heaven. Cain envied Abel, Esau Jacob, and Saul David, and all for their right works. This is downright diabolism. 2. What little comfort wise and useful men must expect to have in this world. Let them behave themselves ever so cautiously, they cannot escape being envied; and who can stand before envy? Prov. 27:4. Those that excel in virtue will always be an eye-sore to those that exceed in vice, which should not discourage us from any right work, but drive us to expect the praise of it, not from men, but from God, and not to count upon satisfaction and happiness in the creature; for, if right works prove vanity and vexation of spirit, no works under the sun can prove otherwise. But for every right work a man shall be accepted of his God, and then he needs not mind though he be envied of his neighbour, only it may make him love the world the less. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. If a man be stupid, and dull, and blundering in his business, he does ill for himself (v. 5): The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for vexation. He has a dog's life—hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Note, Idleness is a sin that is its own punishment. The following words (v. 6), Better is a handful with quietness than both the hands full with travail and vexation of spirit, may be taken either, 1. As the sluggard's argument for the excuse of himself in his idleness. He folds his hands together, and abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Prov. 26:16. But, 2. I rather take it as Solomon's advice to keep the mean between that travail which will make a man envied and that slothfulness which will make a man eat his own flesh. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both the hands full, which will but create us vexation of spirit. Moderate pains and moderate gains will do best. A man may have but a handful of the world, and yet may enjoy it and himself with a great deal of quietness, with content of mind, peace of conscience, and the love and good-will of his neighbours, while many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 7-12 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. That selfishness is the cause of this evil (v. 7, 8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Ps. 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 Jn. 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Eccl. 5:11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, "For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom—perhaps for a fool, that will scatter it as fast as I have gathered it—perhaps for a foe, that will be ungrateful to my memory?" Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen. 2:18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other's welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use (amicus pro vehiculo—a friend is a good substitute for a carriage) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. "You shall help me against my enemy, and I will help you against yours;" according to the agreement between Joab and Abishai (2 Sa. 10:11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur—While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 13-16 </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon was himself a king, and therefore may be allowed to speak more freely than another concerning the vanity of kingly state and dignity, which he shows here to be an uncertain thing; he had before said so (Prov. 27:24, The crown doth not endure to every generation), and his son found it so. Nothing is more slippery than the highest post of honour without wisdom and the people's love. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. A king is not happy unless he have wisdom, v. 13, 14. He that is truly wise, prudent, and pious, though he be poor in the world, and very young, and upon both accounts despised and little taken notice of, is better, more truly valuable and worthy of respect, is likely to do better for himself and to be a greater blessing to his generation, than a king, than an old king, and therefore venerable both for his gravity and for his dignity, if he be foolish, and knows not how to manage public affairs himself nor will be admonished and advised by others—who knows not to be admonished, that is, will not suffer any counsel or admonition to be given him (no one about him dares contradict him) or will not hearken to the counsel and admonition that are given him. It is so far from being any part of the honour of kings that it is the greatest dishonour to them that can be not to be admonished. Folly and wilfulness commonly go together, and those that most need admonition can worst bear it; but neither age nor titles will secure men respect if they have not true wisdom and virtue to recommend them; while wisdom and virtue will gain men honour even under the disadvantages of youth and poverty. To prove the wise child better than the foolish king he shows what each of them comes to, v. 14. 1. A poor man by his wisdom comes to be preferred, as Joseph, who, when he was but young, was brought out of prison to be the second man in the kingdom, to which story Solomon seems here to refer. Providence sometimes raises the poor out of the dust, to set them among princes, Ps. 113:7, 8. Wisdom has wrought not only the liberty of men, but their dignity, raised them from the dunghill, from the dungeon, to the throne. 2. A king by his folly and wilfulness comes to be impoverished. Though he was born in his kingdom, came to it by inheritance, though he has lived to be old in it and has had time to fill his treasures, yet if he take ill courses, and will no more be admonished as he has been, thinking, because he is old, he is past it, he becomes poor; his treasure is exhausted, and perhaps he is forced to resign his crown and retire into privacy. II. A king is not likely to continue if he have not a confirmed interest in the affections of the people; this is intimated, but somewhat obscurely, in the last two verses. 1. He that is king must have a successor, a second, a child that shall stand up in his stead, his own, suppose, or perhaps that poor and wise child spoken of, v. 13. Kings, when they grow old, must have the mortification of seeing those that are to jostle them out and stand up in their stead. 2. It is common with the people to adore the rising sun: All the living who walk under the sun are with the second child, are in his interests, are conversant with him, and make their court to him more than to the father, whom they look upon as going off, and despise because his best days are past. Solomon considered this; he saw this to be the disposition of his own people, which appeared immediately after his death, in their complaints of his government and their affectation of a change. 3. People are never long easy and satisfied: There is no end, no rest, of all the people; they are continually fond of changes, and know not what they would have. 4. This is no new thing, but it has been the way of all that have been before them; there have been instances of this in every age: even Samuel and David could not always please. 5. As it has been, so it is likely to be still: Those that come after will be of the same spirit, and shall not long rejoice in him whom at first they seemed extremely fond of. To-day, Hosanna—tomorrow, Crucify. 6. It cannot but be a great grief to princes to see themselves thus slighted by those they have studied to oblige and have depended upon; there is no faith in man, no stedfastness. This is vanity and vexation of spirit.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, Vanity, Meaningless, Turn, Turn, Turn, 1965, The Byrds, Pete Seeger, </span><br />
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<br />Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-78675503009099574732020-05-24T03:53:00.000-07:002020-05-24T03:53:28.804-07:00Teaching Notes Book of Ecclesiastes - Chapters 1 and 2<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Teaching Notes Book of Ecclesiastes </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quarantine Day 73. Sunday. Georgia is going back to work. Some churches around the nation are open. None in my area.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=lrsQ1tc-2wk&t=11s</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Overview: Ecclesiastes</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes Chapter 1</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Everything Is Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">1 The words of the Teacher,[a] son of David, king in Jerusalem:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2 “Meaningless! Meaningless!”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> says the Teacher.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">“Utterly meaningless!</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> Everything is meaningless.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3 What do people gain from all their labors</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> at which they toil under the sun?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 Generations come and generations go,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but the earth remains forever.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5 The sun rises and the sun sets,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and hurries back to where it rises.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 The wind blows to the south</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and turns to the north;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">round and round it goes,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> ever returning on its course.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7 All streams flow into the sea,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> yet the sea is never full.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">To the place the streams come from,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> there they return again.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8 All things are wearisome,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> more than one can say.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The eye never has enough of seeing,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> nor the ear its fill of hearing.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 What has been will be again,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> what has been done will be done again;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> there is nothing new under the sun.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10 Is there anything of which one can say,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> “Look! This is something new”?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">It was here already, long ago;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> it was here before our time.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 No one remembers the former generations,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and even those yet to come</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">will not be remembered</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> by those who follow them.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Wisdom Is Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 I, the Teacher, was king over Israel in Jerusalem. 13 I applied my mind to study and to explore by wisdom all that is done under the heavens. What a heavy burden God has laid on mankind! 14 I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">15 What is crooked cannot be straightened;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> what is lacking cannot be counted.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">16 I said to myself, “Look, I have increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge.” 17 Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">18 For with much wisdom comes much sorrow;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the more knowledge, the more grief.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 1:1 Or the leader of the assembly; also in verses 2 and 12</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chapter 2</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 2</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Pleasures Are Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 I said to myself, “Come now, I will test you with pleasure to find out what is good.” But that also proved to be meaningless. 2 “Laughter,” I said, “is madness. And what does pleasure accomplish?” 3 I tried cheering myself with wine, and embracing folly—my mind still guiding me with wisdom. I wanted to see what was good for people to do under the heavens during the few days of their lives.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4 I undertook great projects: I built houses for myself and planted vineyards. 5 I made gardens and parks and planted all kinds of fruit trees in them. 6 I made reservoirs to water groves of flourishing trees. 7 I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me. 8 I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired male and female singers, and a harem[a] as well—the delights of a man’s heart. 9 I became greater by far than anyone in Jerusalem before me. In all this my wisdom stayed with me.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">10 I denied myself nothing my eyes desired;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I refused my heart no pleasure.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">My heart took delight in all my labor,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and this was the reward for all my toil.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11 Yet when I surveyed all that my hands had done</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and what I had toiled to achieve,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">everything was meaningless, a chasing after the wind;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> nothing was gained under the sun.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Wisdom and Folly Are Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 Then I turned my thoughts to consider wisdom,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and also madness and folly.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">What more can the king’s successor do</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> than what has already been done?</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">13 I saw that wisdom is better than folly,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> just as light is better than darkness.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">14 The wise have eyes in their heads,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> while the fool walks in the darkness;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but I came to realize</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> that the same fate overtakes them both.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">15 Then I said to myself,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">“The fate of the fool will overtake me also.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> What then do I gain by being wise?”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">I said to myself,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> “This too is meaningless.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">16 For the wise, like the fool, will not be long remembered;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the days have already come when both have been forgotten.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Like the fool, the wise too must die!</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Toil Is Meaningless</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">17 So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind. 18 I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. 19 And who knows whether that person will be wise or foolish? Yet they will have control over all the fruit of my toil into which I have poured my effort and skill under the sun. This too is meaningless. 20 So my heart began to despair over all my toilsome labor under the sun. 21 For a person may labor with wisdom, knowledge and skill, and then they must leave all they own to another who has not toiled for it. This too is meaningless and a great misfortune. 22 What do people get for all the toil and anxious striving with which they labor under the sun? 23 All their days their work is grief and pain; even at night their minds do not rest. This too is meaningless.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">24 A person can do nothing better than to eat and drink and find satisfaction in their own toil. This too, I see, is from the hand of God, 25 for without him, who can eat or find enjoyment? 26 To the person who pleases him, God gives wisdom, knowledge and happiness, but to the sinner he gives the task of gathering and storing up wealth to hand it over to the one who pleases God. This too is meaningless, a chasing after the wind.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 2:8 The meaning of the Hebrew for this phrase is uncertain.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">From Wiki</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry (18 October 1662 – 22 June 1714) was a nonconformist minister and author, born in Wales but spent much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Life</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry was the second son born to Philip and Kathrine Henry. He was born prematurely at his mother's family estate, Broad Oak, a farmhouse on the borders of Flintshire and Shropshire.[1][2] He was baptized the next day by the local parish rector. His father, Philip Henry, a Church of England cleric, had just been ejected under the Act of Uniformity 1662. As a young child, he was frequently afflicted with fevers.[3] Unlike most of those who had been ejected, Philip Henry possessed some private means, and was able to provide his son a good education. Henry's sister was diarist Sarah Savage.[4][5]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Early life</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">By the age of nine, Henry was able to write Latin and read part of the Greek new testament.[6] He was tutored in grammar by William Turner in 1668 who was temporarily staying at Broad Oak.[3] His father provided much of Henry's early education at home. Henry practiced writing by copying his father's sermons and as a child he exhibited a natural public speaking ability. In 1680, at eighteen, his father sent him to a school in Islington, London to be tutored by the nonconformist minister Thomas Doolittle.[6] Henry later transferred to Gray's Inn, in the heart of the capital, to study law. While at Gray's Inn, he also studied French and literature.[6] He soon gave up his legal studies for theology.[5] Henry was invited by his friend George Illidge, to give his first sermon to a congregation at Nantwich. Having been well received he returned to speak two more times that summer.[6]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chester</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">In 1686, he was offered an invitation by a local nonconformist minister to move to Chester, England and establish a congregation. He was initially hesitant to accept, not wanting to take away members from an already established minister but upon Harvey's insistence he accepted. Henry was ordained on 9 May 1687 by a group of six nonconformist ministers. He presented a paper written in Latin as part of his ordination. He then became minister of a new Presbyterian congregation at Chester.[5][6] The congregation grew under his leadership and in 1699 he oversaw the construction of a new building.[1] While in Chester, Henry founded the Presbyterian Chapel in Trinity Street.[7] After becoming established in Chester, he began to travel around to nearby cities speaking. He became a member of the local Chester union of ministers. Henry said of living in Chester "I cannot think of leaving Chester, until Chester leaves me."[6]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Summer Home - Chester</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">After moving to Chester, he married Kathrine Hardware on 19 July 1687, after her mother initially objected to the marriage.[3] Kathrine Hardware's parents then moved to Chester and Henry and his wife lived with them. Shortly after the birth of their first child, Kathrine died of smallpox on 14 February 1689, at age 25.[1] He named the infant Kathrine after the mother, but the child died 15 months later.[8] He continued to live with the Hardwares after the death of his wife and continued his ministerial duties.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He was introduced to Mary Warburton, a relative of Mrs. Hardware. On 8 July 1690 he married Mary Warburton in Chester. His second child, Elizabeth was born on 2 April 1691, and died in infancy in July 1692. A third child, born in 1693, died three weeks after birth.[1][9]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">At age 26 in 1688, the amount of speaking engagements started to impact his health. He was frequently subject to fevers. A letter from his father instructed him "....in your earnestness [when speaking], keep the reins upon it."[10] His impassioned speaking style was well received by his listeners and contributed to his growing popularity.[11] On occasion, he could move his audience to tears.[10] He became a popular speaker and received constant invitations to speak and give lectures. He traveled almost weekly to different cities to speak.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He spent significant amounts of time studying and writing his sermons and lectures in advance. Henry preferred to use an expository speaking style. For each speaking engagement, he would employ different base texts to expand upon his general topic. His approach to teaching was "Choose for your pulpit subjects the plainest, and most needful truths; and endeavor to make them plainer."[10] When writing, he would remain close to the literal interpretation of biblical passages. These writings would later form the basis on which he developed his commentary.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Between the years of 1687–1712, Matthew Henry continued to live in Chester, England. In 1694, Esther Henry was born to Mathew Henry and his wife. Esther lived to adulthood.[9] On 24 June 1697 his daughter Ann was born. This child also died in infancy in 1698 in a local Measals outbreak. Henry was very saddened at her death. Ann was his fourth child to have died in infancy. Mathew Henry and Mary Warburton had their first son in 1700 and named him Philip and he kept his mother's name.[9] Another child, Elizabeth, was born in 1701.[9] In August 1703, he had another daughter; this one he named Sarah after his older sister.[3][9] Two more children were born who survived to adulthood: Theodosia in 1708 and Mary in 1711.[9]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Journey to London</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">In 1698, Henry traveled to London to speak for the first time since moving to Chester. On the trip to London, he made speaking stops in Nantwich, Newcastle, Lichfield and other towns on the way.[12] Towards the end of this time period, he was frequently invited to speak in London where he eventually moved. He traveled to London again to speak in 1704 and this time Mary accompanied him. Up until this time, his health had be quite good despite the pace at which he worked. In August 1704 he fainted while he was speaking but quickly resumed speaking. The next two days he traveled to Nantwich and then to Haslington. Upon his return to Chester, he was bed ridden with a fever for three weeks.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hackney</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">He moved again in 1712 to Mare Street, Hackney after accepting an invitation to take over the ministry of the Hackney congregation. He began work there on 18 May 1712 with a congregation of less than one hundred members. He would also travel to Wapping, Rotherhithe and other surrounding areas and give evening lectures before returning to the duties of the Hackney congregation. Henry also began giving catechetical lectures in London.[1] His Expositions of the old and New Testaments was nearing the publication stage and was a contributing motive to the move to Hackney.[13] In 1713, his health began declining after a return visit to Chester.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Death</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">In 1713, he began suffering from frequent attacks of nephritis. He continued to maintain his frequent speaking engagements and work on his commentary. On 21 June 1714 Henry was on a speaking tour around Chester and was returning to Hackney. While in route, he was thrown off his horse but denied injury and insisted on making it to Nantwich where he was scheduled to speak. His traveling companions noted a lack of energy. That evening he could no longer travel and stopped at the Queen's Aid House. On 22 June 1714, he died of apoplexy.[1][5][13]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Literary work</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Biblical commentaries written by Matthew Henry</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary provides an exhaustive verse-by-verse study of the Bible, covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. Thirteen other non-conformist ministers finished the sixth volume of Romans through Revelation after Henry's death, partly based on notes taken by Henry's hearers. The entire Commentary was re-edited by George Burder and John Hughes in 1811.[5][8]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's commentaries are primarily exegetical, dealing with the scripture text as presented, with his prime intention being explanation for practical and devotional purposes.[14] Henry recommended Matthew Poole's Synopsis Criticorum for a more technical analysis.[14]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Henry's Commentary identifies the "man of sin", the focus of latter day apostasy, and the Antichrist as the papacy in his interpretation of 2 Thessalonians 2:3. The commentary lists three "blasphemous titles" which it states have been attached to the "bishops of Rome."[15][16] This anti-papist passage in the Commentary was not directly authored by Henry, but occurs in the sixth volume on Romans to Revelation, completed posthumously by his 13 friends.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Famous evangelical Protestant preachers used and heartily commended the work, such as George Whitefield and Charles Spurgeon, with Whitefield reading it through four times – the last time on his knees.[14] Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least."[17] John Wesley published an abbreviated edition of the Commentary and wrote of Henry:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth.[18]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Several abbreviated editions of the Commentary were published in the twentieth century; more recently, Martin H. Manser edited The New Matthew Henry Commentary: The Classic Work with Updated Language.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quotation</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Perhaps his best-known quotation is about the relationship between men and women, from the story of the creation of Eve, in the Book of Genesis:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.[19]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Memorial</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Main article: Cenotaph to Matthew Henry</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">In 1860, a memorial was erected in Chester to commemorate Henry. This consists of an obelisk designed by Thomas Harrison that incorporates a bronze medallion by Matthew Noble. The obelisk originally stood in the churchyard of St Bridget's Church, and was moved in the 1960s to stand on a roundabout opposite the entrance to Chester Castle.[7]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chapter 1</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 1 Bible Commentary</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In this chapter we have, I. The inscription, or title of the book (v. 1). II. The general doctrine of the vanity of the creature laid down (v. 2) and explained (v. 3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (v. 4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (v. 5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (v. 8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (v. 9, 10). 5. From the oblivion to which all things are condemned (v. 11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (v. 12, 13, 16, 17). 2. His judgment of them, that all is vanity (v. 14). For, (1.) There is labour in getting knowledge (v. 13). (2.) There is little good to be done with it (v. 15). (3.) There is no satisfaction in it (v. 18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-3</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Here is, I. An account of the penman of this book; it was Solomon, for no other son of David was king of Jerusalem; but he conceals his name Solomon, peaceable, because by his sin he had brought trouble upon himself and his kingdom, had broken his peace with God and lost the peace of his conscience, and therefore was no more worthy of that name. Call me not Solomon, call me Marah, for, behold, for peace I had great bitterness. But he calls himself,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. The preacher, which intimates his present character. He is Koheleth, which comes from a word which signifies to gather; but it is of a feminine termination, by which perhaps Solomon intends to upbraid himself with his effeminacy, which contributed more than any thing to his apostasy; for it was to please his wives that he set up idols, Neh. 13:26. Or the word soul must be understood, and so Koheleth is,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">(1.) A penitent soul, or one gathered, one that had rambled and gone astray like a lost sheep, but was now reduced, gathered in from his wanderings, gathered home to his duty, and come at length to himself. The spirit that was dissipated after a thousand vanities is now collected and made to centre in God. Divine grace can make great sinners great converts, and renew even those to repentance who, after they had known the way of righteousness, turned aside from it, and heal their backslidings, though it is a difficult case. It is only the penitent soul that God will accept, the heart that is broken, not the head that is bowed down like a bulrush only for a day, David's repentance, not Ahab's. And it is only the gathered soul that is the penitent soul, that comes back from its by-paths, that no longer scatters its way to the strangers (Jer. 3:13), but is united to fear God's name. Out of the abundance of the heart the mouth will speak, and therefore we have here the words of the penitent, and those published. If eminent professors of religion fall into gross sin, they are concerned, for the honour of God and the repairing of the damage they have done to his kingdom, openly to testify their repentance, that the antidote may be administered as extensively as the poison.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">(2.) A preaching soul, or one gathering. Being himself gathered to the congregation of saints, out of which he had by his sin thrown himself, and being reconciled to the church, he endeavours to gather others to it that had gone astray like him, and perhaps were led astray by his example. He that has done any thing to seduce his brother ought to do all he can to restore him. Perhaps Solomon called together a congregation of his people, as he had done at the dedication of the temple (1 Ki. 8:2), so now at the rededicating of himself. In that assembly he presided as the people's mouth to God in prayer (v. 12); in this as God's mouth to them in preaching. God by his Spirit made him a preacher, in token of his being reconciled to him; a commission is a tacit pardon. Christ sufficiently testifies his forgiving Peter by committing his lambs and sheep to his trust. Observe, Penitents should be preachers; those that have taken warning themselves to turn and live should give warning to others not to go on and die. When thou art converted strengthen thy brethren. Preachers must be preaching souls, for that only is likely to reach to the heart that comes from the heart. Paul served God with his spirit in the gospel of his Son, Rom. 1:9.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. The son of David. His taking this title intimates, (1.) That he looked upon it as a great honour to be the son of so good a man, and valued himself very much upon it. (2.) That he also looked upon it as a great aggravation of his sin that he had such a father, who had given him a good education and put up many a good prayer for him; it cuts him to the heart to think that he should be a blemish and disgrace to the name and family of such a one as David. It aggravated the sin of Jehoiakim that he was the son of Josiah, Jer. 22:15-17. (3.) That his being the son of David encouraged him to repent and hope for mercy, for David had fallen into sin, by which he should have been warned not to sin, but was not; but David repented, and therein he took example from him and found mercy as he did. Yet this was not all; he was that son of David concerning whom God had said that though he would chasten his transgression with the rod, yet he would not break his covenant with him, Ps. 89:34. Christ, the great preacher, was the Son of David.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3. King of Jerusalem. This he mentions, (1.) As that which was a very great aggravation of his sin. He was a king. God had done much for him, in raising him to the throne, and yet he had so ill requited him; his dignity made the bad example and influence of his sin the more dangerous, and many would follow his pernicious ways; especially as he was king of Jerusalem, the holy city, where God's temple was, and of his own building too, where the priests, the Lord's ministers, were, and his prophets who had taught him better things. (2.) As that which might give some advantage to what he wrote, for where the word of a king is there is power. He thought it no disparagement to him, as a king, to be a preacher; but the people would regard him the more as a preacher because he was a king. If men of honour would lay out themselves to do good, what a great deal of good might they do! Solomon looked as great in the pulpit, preaching the vanity of the world, as in his throne of ivory, judging.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The Chaldee-paraphrase (which, in this book, makes very large additions to the text, or comments upon it, all along) gives this account of Solomon's writing this book, That by the spirit of prophecy he foresaw the revolt of the ten tribes from his son, and, in process of time, the destruction of Jerusalem and the house of the sanctuary, and the captivity of the people, in the foresight of which he said, Vanity of vanities, all is vanity; and to that he applies many passages in this book.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. The general scope and design of the book. What is it that this royal preacher has to say? That which he aims at is, for the making of us truly religious, to take down our esteem of and expectation from the things of this world. In order to this, he shows,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. That they are all vanity, v. 2. This is the proposition he lays down and undertakes to prove: Vanity of vanities, all is vanity. It was no new text; his father David had more than once spoken to the same purport. The truth itself here asserted is, that all is vanity, all besides God and considered as abstract from him, the all of this world, all worldly employments and enjoyments, the all that is in the world (1 Jn. 2:16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Ps. 39:5, 6), and, if there were not another life after this, were made in vain (Ps. 89:47); and those things, considered in reference to man (whatever they are in themselves), are vanity. They are impertinent to the soul, foreign, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Ps. 4:2), nor lift up our souls to it (Ps. 24:4), for we shall but weary ourselves for it, Heb. 2:13. It is expressed here very emphatically; not only, All is vain, but in the abstract, All is vanity; as if vanity were the proprium quarto modo—property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities. This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job 33:14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it—saith the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak contemptuously of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (1 Ki. 4:33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Ps. 17:14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in God's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which God had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. That they are insufficient to make us happy. And for this he appeals to men's consciences: What profit has a man of all the pains he takes? v. 3. Observe here, (1.) The business of this world described. It is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. It is labour under the sun; that is a phrase peculiar to this book, where we meet with it twenty-eight times. There is a world above the sun, a world which needs not the sun, for the glory of God is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Mt. 20:12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest. (2.) The benefit of that business enquired into: What profit has a man of all that labour? Solomon says (Prov. 14:23), In all labour there is profit; and yet here he denies that there is any profit. As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Prov. 22:5), so it is called profit, but the question is whether it be really so or no. And here he determines that it is not, that it is not a real benefit, that it is not a remaining benefit. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us. [1.] As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in an abundance, Lu. 12:15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour? Early up, and never the nearer. [2.] As to the soul, and the life that is to come, we may much more truly say, What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires, will not atone for the sin of the soul, nor cure its diseases, nor contervail the loss of it; what profit will they be of to the soul in death, in judgment, or in the everlasting state? The fruit of our labour in heavenly things is meat that endures to eternal life, but the fruit of our labour for the world is only meat that perishes.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 4-8</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">To prove the vanity of all things under the sun, and their insufficiency to make us happy, Solomon here shows, 1. That the time of our enjoyment of these things is very short, and only while we accomplish as a hireling his day. We continue in the world but for one generation, which is continually passing away to make room for another, and we are passing with it. Our worldly possessions we very lately had from others, and must very shortly leave to others, and therefore to us they are vanity; they can be no more substantial than that life which is the substratum of them, and that is but a vapour, which appears for a little while and then vanishes away. While the stream of mankind is continually flowing, how little enjoyment has one drop of that stream of the pleasant banks between which it glides! We may give God the glory of that constant succession of generations, in which the world has hitherto had its existence, and will have to the end of time, admitting his patience in continuing that sinful species and his power in continuing that dying species. We may be also quickened to do the work of our generation diligently, and serve it faithfully, because it will be over shortly; and, in concern for mankind in general, we should consult the welfare of succeeding generations; but as to our own happiness, let us not expect it within such narrow limits, but in an eternal rest and consistency. 2. That when we leave this world we leave the earth behind us, that abides for ever where it is, and therefore the things of the earth can stand us in no stead in the future state. It is well for mankind in general that the earth endures to the end of time, when it and all the works in it shall be burnt up; but what is that to particular persons, when they remove to the world of spirits? 3. That the condition of man is, in this respect, worse than that even of the inferior creatures: The earth abides for ever, but man abides upon the earth but a little while. The sun sets indeed every night, yet it rises again in the morning, as bright and fresh as ever; the winds, though they shift their point, yet in some point or other still they are; the waters that go to the sea above ground come from it again under ground. But man lies down and rises not, Job 14:7, 12. 4. That all things in this world are movable and mutable, and subject to a continual toil and agitation, constant in nothing but inconstancy, still going, never resting; it was but once that the sun stood still; when it is risen it is hastening to set, and, when it is set, hastening to rise again (v. 5); the winds are ever and anon shifting (v. 6), and the waters in a continual circulation (v. 7), it would be of as bad consequence for them to stagnate as for the blood in the body to do so. And can we expect rest in a world where all things are thus full of labour (v. 8), on a sea that is always ebbing and flowing, and her waves continually working and rolling? 5. That though all things are still in motion, yet they are still where they were; The sun parts (as it is in the margin), but it is to the same place; the wind turns till it comes to the same place, and so the waters return to the place whence they came. Thus man, after all the pains he takes to find satisfaction and happiness in the creature, is but where he was, still as far to seek as ever. Man's mind is as restless in its pursuits as the sun, and wind, and rivers, but never satisfied, never contented; the more it has of the world the more it would have; and it would be no sooner filled with the streams of outward prosperity, the brooks of honey and butter (Job 20:17), than the sea is with all the rivers that run into it; it is still as it was, a troubled sea that cannot rest. 6. That all things continue as they were from the beginning of the creation, 2 Pt. 3:4. The earth is where it was; the sun, and winds, and rivers, keep the same course that ever they did; and therefore, if they have never yet been sufficient to make a happiness for man, they are never likely to be so, for they can but yield the same comfort that they have yielded. We must therefore look above the sun for satisfaction, and for a new world. 7. That this world is, at the best, a weary land: All is vanity, for all is full of labour. The whole creation is made subject to this vanity ever since man was sentenced to eat bread in the sweat of his brows. If we survey the whole creation, we shall see all busy; all have enough to do to mind their own business; none will be a portion or happiness for man; all labour to serve him, but none prove a help-meet for him. Man cannot express how full of labour all things are, can neither number the laborious nor measure the labours. 8. That our senses are unsatisfied, and the objects of them unsatisfying. He specifies those senses that perform their office with least toil, and are most capable of being pleased: The eye is not satisfied with seeing, but is weary of seeing always the same sight, and covets novelty and variety. The ear is fond, at first, of a pleasant song or tune, but soon nauseates it, and must have another; both are surfeited, but neither satiated, and what was most grateful becomes ungrateful. Curiosity is still inquisitive, because still unsatisfied, and the more it is humoured the more nice and peevish it grows, crying, Give, give.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 9-11</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Two things we are apt to take a great deal of pleasure and satisfaction in, and value ourselves upon, with reference to our business and enjoyments in the world, as if they helped to save them from vanity. Solomon shows us our mistake in both.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. The novelty of the invention, that it is such as was never known before. How grateful is it to think that none ever made such advances in knowledge, and such discoveries by it, as we, that none ever made such improvements of an estate or trade, and had the art of enjoying the gains of it, as we have. Their contrivances and compositions are all despised and run down, and we boast of new fashions, new hypotheses, new methods, new expressions, which jostle out the old, and put them down. But this is all a mistake: The thing that is, and shall be, is the same with that which has been, and that which shall be done will be but the same with that which is done, for there is no new thing under the sun, v. 9. It is repeated (v. 10) by way of question, is there any thing of which it may be said, with wonder, See, this is new; there never was the like? It is an appeal to observing men, and a challenge to those that cry up modern learning above that of the ancients. Let them name any thing which they take to be new, and though perhaps we cannot make it to appear, for want of the records of former times, yet we have reason to conclude that it has been already of old time, which was before us. What is there in the kingdom of nature of which we may say, This is new? The works were finished from the foundation of the world (Heb. 4:3); things which appear new to us, as they do to children, are not so in themselves. The heavens were of old; the earth abides for ever; the powers of nature and the links of natural causes are still the same that ever they were. In the kingdom of Providence, though the course and method of it have not such known and certain rules as that of nature, nor does it go always in the same track, yet, in the general, it is still the same thing over and over again. Men's hearts, and the corruptions of them, are still the same; their desires, and pursuits, and complaints, are still the same; and what God does in his dealings with men is according to the scripture, according to the manner, so that it is all repetition. What is surprising to us needs not be so, for there has been the like, the like strange advancements and disappointments, the like strange revolutions and sudden turns, sudden turns of affairs; the miseries of human life have always been much the same, and mankind tread a perpetual round, and, as the sun and wind, are but where they were. Now the design of this is, (1.) To show the folly of the children of men in affecting things that are new, in imagining that they have discovered such things, and in pleasing and priding themselves in them. We are apt to nauseate old things, and to grow weary of what we have been long used to, as Israel of the manna, and covet, with the Athenians, still to tell and hear of some new thing, and admire this and the other as new, whereas it is all what has been. Tatianus the Assyrian, showing the Grecians how all the arts which they valued themselves upon owed their original to those nations which they counted barbarous, thus reasons with them: "For shame, do not call those things eureµseis—inventions, which are but mimeµseis—imitations." (2.) To take us off from expecting happiness or satisfaction in the creature. Why should we look for it there, where never any yet have found it? What reason have we to think that the world should be any kinder to us than it has been to those that have gone before us, since there is nothing in it that is new, and our predecessors have made as much of it as could be made? Your fathers did eat manna, and yet they are dead. See Jn. 8:8, 9; 6:49. (3.) To quicken us to secure spiritual and eternal blessings. If we would be entertained with new things, we must acquaint ourselves with the things of God, get a new nature; then old things pass away, and all things become new, 2 Co. 5:17. The gospel puts a new song into our mouths. In heaven all is new (Rev. 21:5), all new at first, wholly unlike the present state of things, a new world indeed (Lu. 20:35), and all new to eternity, always fresh, always flourishing. This consideration should make us willing to die, That in this world there is nothing but the same over and over again, and we can expect nothing from it more or better than we have had.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. The memorableness of the achievement, that it is such as will be known and talked of hereafter. Many think they have found satisfaction enough in this, that their names shall be perpetuated, that posterity will celebrate the actions they have performed, the honours they have won, and the estates they have raised, that their houses shall continue for ever (Ps. 49:11); but herein they deceive themselves. How many former things and persons were there, which in their day looked very great and made a mighty figure, and yet there is no remembrance of them; they are buried in oblivion. Here and there one person or action that was remarkable met with a kind historian, and had the good hap to be recorded, when at the same time there were others, no less remarkable, that were dropped: and therefore we may conclude that neither shall there be any remembrance of things to come, but that which we hope to be remembered by will be either lost or slighted.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 12-18</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon, having asserted in general that all is vanity, and having given some general proofs of it, now takes the most effectual method to evince the truth of it, 1. By his own experience; he tried them all, and found them vanity. 2. By an induction of particulars; and here he begins with that which bids fairest of all to be the happiness of a reasonable creature, and that is knowledge and learning; if this be vanity, every thing else must needs be so. Now as to this,</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">I. Solomon tells us here what trial he had made of it, and that with such advantages that, if true satisfaction could have been found in it, he would have found it. 1. His high station gave him an opportunity of improving himself in all parts of learning, and particularly in politics and the conduct of human affairs, v. 12. He that is the preacher of this doctrine was king over Israel, whom all their neighbours admired as a wise and understanding people, Deu. 4:6. He had his royal seat in Jerusalem, which then deserved, better than Athens ever did, to be called the eye of the world. The heart of a king is unsearchable; he has reaches of his own, and a divine sentence is often in his lips. It is his honour, it is his business, to search out every matter. Solomon's great wealth and honour put him into a capacity of making his court the centre of learning and the rendezvous of learned men, of furnishing himself with the best of books, and either conversing or corresponding with all the wise and knowing part of mankind then in being, who made application to him to learn of him, by which he could not but improve himself; for it is in knowledge as it is in trade, all the profit is by barter and exchange; if we have that to say which will instruct others, they will have that to say which will instruct us. Some observe how slightly Solomon speaks of his dignity and honour. He does nI the preacher am king, but I was king, no matter what I am. He speaks of it as a thing past, because worldly honours are transitory. 2. He applied himself to the improvement of these advantages, and the opportunities he had of getting wisdom, which, though ever so great, will not make a man wise unless he give his mind to it. Solomon gave his heart to seek and search out all things to be known by wisdom, v. 13. He made it his business to acquaint himself with all the things that are done under the sun, that are done by the providence of God or by the art and prudence of man. He set himself to get all the insight he could into philosophy and mathematics, into husbandry and trade, merchandise and mechanics, into the history of former ages and the present state of other kingdoms, their laws, customs, and policies, into men's different tempers, capacities, and projects, and the methods of managing them; he set himself not only to seek, but to search, to pry into, that which is most intricate, and which requires the closes application of mind and the most vigorous and constant prosecution. Though he was a prince, he made himself a drudge to learning, was not discouraged by its knots, nor took up short of its depths. And this he did, not merely to gratify his own genius, but to qualify himself for the service of God, and his generation, and to make an experiment how far the enlargement of the knowledge would go towards the settlement and repose of the mind. 3. He made a very great progress in his studiessaw all the works that were done under the sun (v. 14), works of nature in the upper and lower world, all within this vortex (to use the modern gibberish) which has the sun for its centre, works of art, the product of men's wit, in a personal or social capacity. he had as much satisfaction in the success of his searches as ever any man had; he communed with his own heart concerning his attainments in knowledge, with as much pleasure as ever any rich merchant had in taking account of his stock. He could say, "Lo, I have magnified and increased wisdom, have not only gotten more of it myself, but have done more to propagate it and bring it into reputation, than any, than all that have been before me in Jerusalem." Note, It becomes great men to be studious, and delight themselves most in intellectual pleasures. Where God gives great advantages of getting knowledge he expects improvements accordingly. It is happy with a people when their princes and noblemen study to excel others as much in wisdom and useful knowledge as they do in honour and estate; and they may do that service to the commonwealth of learning by applying themselves to the studies that are proper for them which meaner persons cannot do. Solomon must be acknowledged as competent judge of this matter, for he had not only got his head full of notions, but his heart had great experience of wisdom and knowledge, of the power and benefit of knowledge, as well as the amusement and entertainment of it; what he knew he had digested, and knew how to make use of. Wisdom entered into his heart, and so became pleasant to his soul, Prov. 2:10, 11; 22:18. 4. He applied his studies especially to that part of learning which is most serviceable to the conduct of human life, and consequently is the most valuable (v. 17): "I gave my heart to know the rules and dictates of wisdom, and how I might obtain it; and to know madness and folly, how I might prevent and cure it, to know the snares and insinuations of it, that I might avoid them, and guard against them, and discover its fallacies." So industrious was Solomon to improve himself in knowledge that he gained instruction both by the wisdom of prudent men and by the madness of foolish men, by the field of the slothful, as well as of the diligent.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">II. He tells us what was the result of this trial, to confirm what he had said, that all is vanity.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">1. He found that his searches after knowledge were very toilsome, and a weariness not only to the flesh, but to the mind (v. 13): This sore travail, this difficulty that there is in searching after truth and finding it, God has given to the sons of men to be afflicted therewith, as a punishment for our first parents' coveting forbidden knowledge. As bread for the body, so that for the soul, must be got and eaten in the sweat of our face, whereas both would have been had without labour if Adam had not sinned.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">2. He found that the more he saw of the works done under the sun the more he saw of their vanity; nay, and the sight often occasioned him vexation of spirit (v. 14): "I have seen all the works of a world full of business, have observed what the children of men are doing; and behold, whatever men think of their own works, I see all is vanity and vexation of spirit." He had before pronounced all vanity (v. 2), needless and unprofitable, and that which does us no good; here he adds, It is all vexation of spirit, troublesome and prejudicial, and that which does us hurt. It is feeding upon wind; so some read it, Hos. 12:1. (1.) The works themselves which we see done are vanity and vexation to those that are employed in them. There is so much care in the contrivance of our worldly business, so much toil in the prosecution of it, and so much trouble in the disappointments we meet with in it, that we may well say, It is vexation of spirit. (2.) The sight of them is vanity and vexation of spirit to the wise observer of them. The more we see of the world the more we see to make us uneasy, and, with Heraclitus, to look upon all with weeping eyes. Solomon especially perceived that the knowledge of wisdom and folly was vexation of spirit, v. 17. It vexed him to see many that had wisdom not use it, and many that had folly not strive against it. It vexed him when he knew wisdom to see how far off it stood from the children of men, and, when he saw folly, to see how fast it was bound in their hearts.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">3. He found that when he had got some knowledge he could neither gain that satisfaction to himself nor do that good to others with it which he expected, v. 15. It would not avail, (1.) To redress the many grievances of human life: "After all, I find that that which is crooked will be crooked still and cannot be made straight." Our knowledge is itself intricate and perplexed; we must go far about and fetch a great compass to come at it. Solomon thought to find out a nearer way to it, but he could not. The paths of learning are as much a labyrinth as ever they were. The minds and manners of men are crooked and perverse. Solomon thought, with his wisdom and power together, thoroughly to reform his kingdom, and make that straight which he found crooked; but he was disappointed. All the philosophy and politics in the world will not restore the corrupt nature of man to its primitive rectitude; we find the insufficiency of them both in others and in ourselves. Learning will not alter men's natural tempers, nor cure themThat which is wanting there cannot be numbered, or counted out to us from the treasures of human learning, but what is wanting will still be so. All our enjoyments here, when we have done our utmost to bring them to perfection, are still lame and defective, and it cannot be helped; as they are, so they are likely to be. That which is wanting in our knowledge is so much that it cannot be numbered. The more we know the more we see of our own ignorance. Who can understand his errors, his defects?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">4. Upon the whole, therefore, he concluded that great scholars do but make themselves great mourners; for in much wisdom is much grief, v. 18. There must be a great deal of pains taken to get it, and a great deal of care not to forget it; the more we know the more we see there is to be known, and consequently we perceive with greater clearness that our work is without end, and the more we see of our former mistakes and blunders, which occasions much grief. The more we see of men's different sentiments and opinions (and it is that which a great deal of our learning is conversant about) the more at a loss we are, it may be, which is in the right. Those that increase knowledge have so much the more quick and sensible perception of the calamities of this world, and for one discovery they make that is pleasing, perhaps, they make ten that are displeasing, and so they increase sorrow. Let us not therefore be driven off from the pursuit of any useful knowledge, but put on patience to break through the sorrow of it; but let us despair of finding true happiness in this knowledge, and expect it only in the knowledge of God and the careful discharge of our duty to him. He that increases in heavenly wisdom, and in an experimental acquaintance with the principles, powers, and pleasures of the spiritual and divine life, increases joy, such as will shortly be consummated in everlasting joy.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Chapter 2</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Ecclesiastes 2 Bible Commentary</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense (v. 1-11). II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy (v. 12-16). III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, "it is vanity and vexation of spirit," (v. 17-23), and that, if there be any good in it, it is only to those that sit loose to it (v. 24-26).</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-11</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon here, in pursuit of the summum bonum—the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (v. 1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart" (to my heart), "Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction." Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, "Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry." So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale—a rational animal, but as animal risibile—a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore," says Solomon, "to laugh and be fat, to laugh and be happy." 2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, v. 2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono—of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job 21:12, 14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, v. 3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, 1 Tim. 5:23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, 2 Co. 11:1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness—it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Mt. 6:33), not as the people (Hag. 1:4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (1 Ki. 9:15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (v. 3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Mt. 7:22.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (v. 5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (v. 6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Jos. 15:19); but where nature has provided them art must direct them, to make them serviceable, Prov. 21:1.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, v. 7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezra 2:58.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (1 Chr. 27:29, 31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (1 Ki. 10:27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, v. 9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, v. 10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea," said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante—with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;" nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">9. We have, at length, the judgment he deliberately gave of all this, v. 11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Solomon having tried what satisfaction was to be had in learning first, and then in the pleasures of sense, and having also put both together, here compares them one with another and passes a judgment upon them.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">I. He sets himself to consider both wisdom and folly. He had considered these before (ch. 1:17); but lest it should be thought he was then too quick in passing a judgment upon them, he here turns himself again to behold them, to see if, upon a second view and second thoughts, he could gain more satisfaction in the search than he had done upon the first. He was sick of his pleasures, and, as nauseating them, he turned from them, that he might again apply himself to speculation; and if, upon this rehearing of the cause, the verdict be still the same, the judgment will surely be decisive; for what can the man do that comes after the king? especially such a king, who had so much of this world to make the experiment upon and so much wisdom to make it with. The baffled trial needs not be repeated. No man can expect to find more satisfaction in the world than Solomon did, nor to gain a greater insight into the principles of morality; when a man has done what he can still it is that which has been already done. Let us learn, 1. Not to indulge ourselves in a fond conceit that we can mend that which has been well done before us. Let us esteem others better than ourselves, and think how unfit we are to attempt the improvement of the performances of better heads and hands than ours, and rather own how much we are beholden to them, Jn. 4:37, 38. 2. To acquiesce in Solomon's judgment of the things of this world, and not to think of repeating the trial; for we can never think of having such advantages as he had to make the experiment nor of being able to make it with equal application of mind and so little danger to ourselves.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">II. He gives the preference to wisdom far before folly. Let none mistake him, as if, when he speaks of the vanity of human literature, he designed only to amuse men with a paradox, or were about to write (as a great wit once did) Encomium moriae—A panegyric in praise of folly. No, he is maintaining sacred truths, and therefore is careful to guard against being misunderstood. I soon saw (says he) that there is an excellency in wisdom more than in folly, as much as there is in light above darkness. The pleasures of wisdom, though they suffice not to make men happy, yet vastly transcend the pleasures of wine. Wisdom enlightens the soul with surprising discoveries and necessary directions for the right government of itself; but sensuality (for that seems to be especially the folly here meant) clouds and eclipses the mind, and is as darkness to it; it puts out men's eyes, makes them to stumble in the way and wander out of it. Or, though wisdom and knowledge will not make a man happy (St Paul shows a more excellent way than gifts, and that is grace), yet it is much better to have them than to be without them, in respect of our present safety, comfort, and usefulness; for the wise man's eyes are in his head (v. 14), where they should be, ready to discover both the dangers that are to be avoided and the advantages that are to be improved; a wise man has not his reason to seek when he should use it, but looks about him and is quick-sighted, knows both where to step and where to stop; whereas the fool walks in darkness, and is ever and anon either at a loss, or at a plunge, either bewildered, that he knows not which way to go, or embarrassed, that he cannot go forward. A man that is discreet and considerate has the command of his business, and acts decently and safely, as those that walk in the day; but he that is rash, and ignorant, and sottish, is continually making blunders, running upon one precipice or other; his projects, his bargains, are all foolish, and ruin his affairs. Therefore get wisdom, get understanding.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">III. Yet he maintains that, in respect of lasting happiness and satisfaction, the wisdom of this world gives a man very little advantage; for, 1. Wise men and fools fare alike. "It is true the wise man has very much the advantage of the fool in respect of foresight and insight, and yet the greatest probabilities do so often come short of success that I myself perceived, by my own experience, that one event happens to them all (v. 14); those that are most cautious of their health are as soon sick as those that are most careless of it, and the most suspicious are imposed upon." David had observed that wise men die, and are involved in the same common calamity with the fool and the brutish person, Ps. 49:12. See ch. 9:11. Nay, it has of old been observed that Fortune favours fools, and that half-witted men often thrive most, while the greatest projectors forecast worst for themselves. The same sickness, the same sword, devours wise men and fools. Solomon applies this mortifying observation to himself (v. 15), that though he was a wise man, he might not glory in his wisdom; I said to my heart, when it began to be proud or secure, As it happens to the fool, so it happens to me, even to me; for thus emphatically it is expressed in the original: "So, as for me, it happens to me. Am I rich? So is many a Nabal that fares as sumptuously as I do. Is a foolish man sick, does he get a fall? So do I, even I; and neither my wealth nor my wisdom will be my security. And why was I then more wise? Why should I take so much pains to get wisdom, when, as to this life, it will stand me in so little stead? Then I said in my heart that this also is vanity." Some make this a correction of what was said before, like that (Ps. 77:10), "I said, This is my infirmity; it is my folly to think that wise men and fools are upon a level;" but really they seem to be so, in respect of the event, and therefore it is rather a confirmation of what he had before said, That a man may be a profound philosopher and politician and yet not be a happy man. 2. Wise men and fools are forgotten alike (v. 16): There is no remembrance of the wise more than of the fool. It is promised to the righteous that they shall be had in everlasting remembrance, and their memory shall be blessed, and they shall shortly shine as the stars; but there is no such promise made concerning the wisdom of this world, that that shall perpetuate men's names, for those names only are perpetuated that are written in heaven, and otherwise the names of this world's wise men are written with those of its fools in the dust. That which now is in the days to come shall all be forgotten. What was much talked of in one generation is, in the next, as if it had never been. New persons and new things jostle out the very remembrance of the old, which in a little time are looked upon with contempt and at length quite buried in oblivion. Where is the wise? Where is the disputer of this world? 1 Co. 1:20. And it is upon this account that he asks, How dies the wise man? As the fool. Between the death of a godly and a wicked man there is a great difference, but not between the death of a wise man and a fool; the fool is buried and forgotten (ch. 8:10), and no one remembered the poor man that by his wisdom delivered the city (ch. 9:15); so that to both the grave is a land of forgetfulness; and wise and learned men, when they have been awhile there out of sight, grow out of mind, a new generation arises that knew them not.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Business is a thing that wise men have pleasure in. They are in their element when they are in their business, and complain if they be out of business. They may sometimes be tired with their business, but they are not weary of it, nor willing to leave it off. Here therefore one would expect to have found the good that men should do, but Solomon tried this too; after a contemplative life and a voluptuous life, he betook himself to an active life, and found no more satisfaction in it than in the other; still it is all vanity and vexation of spirit, of which he gives an account in these verses, where observe,</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">I. What the business was which he made trial of; it was business under the sun (v. 17-20), about the things of this world, sublunary things, the riches, honours, and pleasures of this present time; it was the business of a king. There is business above the sun, perpetual business, which is perpetual blessedness; what we do in conformity to that business (doing God's will as it is done in heaven) and in pursuance of that blessedness, will turn to a good account; we shall have no reason to hate that labour, nor to despair of it. But it is labour under the sun, labour for the meat that perishes (Jn. 6:27; Isa. 55:2), that Solomon here speaks of with so little satisfaction. It was the better sort of business, not that of the hewers of wood and drawers of water (it is not so strange if men hate all that labour), but it was in wisdom, and knowledge, and equity, v. 21. It was rational business, which related to the government of his kingdom and the advancement of its interests. It was labour managed by the dictates of wisdom, of natural and acquired knowledge, and the directions of justice. It was labour at the council-board and in the courts of justice. It was labour wherein he showed himself wise (v. 19), which as much excels the labour wherein men only show themselves strong as the endowments of the mind, by which we are allied to angels, do those of the body, which we have in common with the brutes. That which many people have in their eye more than any thing else, in the prosecution of their worldly business, is to show themselves wise, to get the reputation of ingenious men and men of sense and application.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">II. His falling out with this business. He soon grew weary of it. 1. He hated all his labour, because he did not meet with that satisfaction in which he expected. After he had had his fine houses, and gardens, and water-works, awhile, he began to nauseate them, and look upon them with contempt, as children, who are eager for a toy and fond of it at first, but, when they have played with it awhile, are weary of it, and throw it away, and must have another. This expresses not a gracious hatred of these things, which is our duty, to love them less than God and religion (Lu. 14:26), nor a sinful hatred of them, which is our folly, to be weary of the place God has assigned us and the work of it, but a natural hatred of them, arising from a surfeit upon them and a sense of disappointment in them. 2. He caused his heart to despair of all his labour (v. 20); he took pains to possess himself with a deep sense of the vanity of worldly business, that it would not bring in the advantage and satisfaction he had formerly flattered himself with the hopes of. Our hearts are very loth to quit their expectations of great things from the creature; we must go about, must fetch a compass, in arguing with them, to convince them that there is not that in the things of this world which we are apt to promise ourselves from them. Have we so often bored and sunk into this earth for some rich mine of satisfaction, and found not the least sign or token of it, but been always frustrated in the search, and shall we not at length set our hearts at rest and despair of ever finding it? 3. He came to that, at length, that he hated life itself (v. 17), because it is subject to so many toils and troubles, and a constant series of disappointments. God had given Solomon such largeness of heart, and such vast capacities of mind, that he experienced more than other men of the unsatisfying nature of all the things of this life and their insufficiency to make him happy. Life itself, that is so precious to a man, and such a blessing to a good man, may become a burden to a man of business.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">III. The reasons of this quarrel with his life and labours. Two things made him weary of them:—</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. That his business was so great a toil to himself: The work that he had wrought under the sun was grievous unto him, v. 17. His thoughts and cares about it, and that close and constant application of mind which was requisite to it, were a burden and fatigue to him, especially when he grew old. It is the effect of a curse on that we are to work upon. Our business is said to be the work and toil of our hands, because of the ground which the Lord had cursed (Gen. 5:29) and of the weakening of the faculties we are to work with, and of the sentence pronounced on us, that in the sweat of our face we must eat bread. Our labour is called the vexation of our heart (v. 22); it is to most a force upon themselves, so natural is it to us to love our ease. A man of business is described to be uneasy both in his going out and his coming in, v. 23. (1.) He is deprived of his pleasure by day, for all his days are sorrow, not only sorrowful, but sorrow itself, nay, many sorrows and various; his travail, or labour, all day, is grief. Men of business ever and anon meet with that which vexes them, and is an occasion of anger or sorrow to them. Those that are apt to fret find that the more dealings they have in the world the oftener they are made to fret. The world is a vale of tears, even to those that have much of it. Those that labour are said to be heavy-laden, and are therefore called to come to Christ for rest, Mt. 11:28. (2.) He is disturbed in his repose by night. When he is overcome with the hurries of the day, and hopes to find relief when he lays his head on his pillow, he is disappointed there; cares hold his eyes waking, or, if he sleep, yet his heart wakes, and that takes no rest in the night. See what fools those are that make themselves drudges to the world, and do not make God their rest; night and day they cannot but be uneasy. So that, upon the whole matter, it is all vanity, v. 17. This is vanity in particular (v. 19, 23), nay, it is vanity and a great evil, v. 21. It is a great affront to God and a great injury to themselves, therefore a great evil; it is a vain thing to rise up early and sit up late in pursuit of this world's goods, which were never designed to be our chief good.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2. That the gains of his business must all be left to others. Prospect of advantage is the spring of action and the spur of industry; therefore men labour, because they hope to get by it; if the hope fail, the labour flags; and therefore Solomon quarrelled with all the works, the great works, he had made, because they would not be of any lasting advantage to himself. (1.) He must leave them. He could not at death take them away with him, nor any share of them, nor should he return any more to them (Job 7:10), nor would the remembrance of them do him any good, Lu. 16:25. But I must leave all to the man that shall be after me, to the generation that comes up in the room of that which is passing away. As there were many before us, who built the houses that we live in, and into whose purchases and labours we have entered, so there shall be many after us, who shall live in the houses that we build, and enjoy the fruit of our purchases and labours. Never was land lost for want of an heir. To a gracious soul this is no uneasiness at all; why should we grudge others their turn in the enjoyments of this world, and not rather be pleased that, when we are gone, those that come after us shall fare the better for our wisdom and industry? But to a worldly mind, that seeks for its own happiness in the creature, it is a great vexation to think of leaving the beloved pelf behind, at this uncertainty. (2.) He must leave them to those that would never have taken so much pains for them, and will thereby excuse himself from taking any pains. He that raised the estate did it by labouring in wisdom, and knowledge, and equity; but he that enjoys it and spends it (it may be) has not laboured therein (v. 21), and, more than that, never will. The bee toils to maintain the drone. Nay, it proves a snare to him: it is left him for his portion, which he rests in, and takes up with; and miserable he is in being put off with it for a portion. Whereas, if an estate had not come to him thus easily, who knows but he might have been both industrious and religious? Yet we ought not to perplex ourselves about this, since it may prove otherwise, that what is well got may come to one that will use it well and do good with it. (3.) He knows not whom he must leave it to (for God makes heirs), or at least what he will prove to whom he leaves it, whether a wise man or a fool, a wise man that will make it more or a fool that will bring it to nothing; yet he shall have rule over all my labour, and foolishly undo that which his father wisely did. It is probable that Solomon wrote this very feelingly, being afraid what Rehoboam would prove. St Jerome, in his commentary on this passage, applies this to the good books which Solomon wrote, in which he had shown himself wise, but he knew not into whose hands they would fall, perhaps into the hands of a fool, who, according to the perverseness of his heart, makes a bad use of what was well written. So that, upon the whole matter, he asks (v. 22), What has man of all his labour? What has he to himself and to his own use? What has he that will go with him into another world?</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">IV. The best use which is therefore to be made of the wealth of this world, and that is to use it cheerfully, to take the comfort of it, and do good with it. With this he concludes the chapter, v. 24-26. There is no true happiness to be found in these things. They are vanity, and, if happiness be expected from them, the disappointment will be vexation of spirit. But he will put us in a way to make the best of them, and to avoid the inconveniences he had observed. We must neither over-toil ourselves, so as, in pursuit of more, to rob ourselves of the comfort of what we have, nor must we over-hoard for hereafter, nor lose our own enjoyment of what we have to lay it up for those that shall come after us, but serve ourselves out of it first. Observe,</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. What that good is which is here recommended to us; and which is the utmost pleasure and profit we can expect or extract from the business and profit of this world, and the furthest we can go to rescue it from its vanity and the vexation that is in it. (1.) We must do our duty with them, and be more in care how to use an estate well, for the ends for which we were entrusted with it, than how to raise or increase an estate. This is intimated v. 26, where those only are said to have the comfort of this life who are good in God's sight, and again, good before God, truly good, as Noah, whom God saw righteous before him. We must set God always before us, and give diligence in every thing to approve ourselves to him. The Chaldee-paraphrase says, A man should make his soul to enjoy good by keeping the commandments of God and walking in the ways that are right before him, and (v. 25) by studying the words of the law, and being in care about the day of the great judgment that is to come. (2.) We must take the comfort of them. These things will not make a happiness for the soul; all the good we can have out of them is for the body, and if we make use of them for the comfortable support of that, so that it may be fit to serve the soul and able to keep pace with it in the service of God, then they turn to a good account. There is therefore nothing better for a man, as to these things, than to allow himself a sober cheerful use of them, according as his rank and condition are, to have meat and drink out of them for himself, his family, his friends, and so delight his senses and make his soul enjoy good, all the good that is to be had out of them; do not lose that, in pursuit of that good which is not to be had out of them. But observe, He would not have us to give up business, and take our ease, that we may eat and drink; no, we must enjoy good in our labour; we must use these things, not to excuse us from, but to make us diligent and cheerful in, our worldly business. (3.) We must herein acknowledge God; we must see that it is from the hand of God, that is, [1.] The good things themselves that we enjoy are so, not only the products of his creating power, but the gifts of his providential bounty to us. And then they are truly pleasant to us when we take them from the hand of God as a Father, when we eye his wisdom giving us that which is fittest for us, and acquiesce in it, and taste his love and goodness, relish them, and are thankful for them. [2.] A heart to enjoy them is so; this is the gift of God's grace. Unless he give us wisdom to make a right use of what he has, in his providence, bestowed upon us, and withal peace of conscience, that we may discern God's favour in the world's smiles, we cannot make our souls enjoy any good in them.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">& & & </span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Matthew Henry Commentary 1708-1710. Public Domain.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"Hugh C. Wood", "Hugh Wood", Book of Ecclesiastes, King Solomon, Peachtree Church, Matthew Henry Commentary, Vanity, Meaningless,</span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-68319958866799826342020-05-23T12:55:00.003-07:002020-05-23T12:55:45.482-07:00Teaching Notes Book of Revelation - Chapter 22 - The End of Revelation<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Teaching Notes Book of Revelation - Chapter 22 - The End of Revelation</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quarantine Day 72. Saturday. Georgia is going back to work. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Revelation 22 New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Eden Restored</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">22 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. 3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. 4 They will see his face, and his name will be on their foreheads. 5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">John and the Angel</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6 The angel said to me, “These words are trustworthy and true. The Lord, the God who inspires the prophets, sent his angel to show his servants the things that must soon take place.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">7 “Look, I am coming soon! Blessed is the one who keeps the words of the prophecy written in this scroll.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">8 I, John, am the one who heard and saw these things. And when I had heard and seen them, I fell down to worship at the feet of the angel who had been showing them to me. 9 But he said to me, “Don’t do that! I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">10 Then he told me, “Do not seal up the words of the prophecy of this scroll, because the time is near. 11 Let the one who does wrong continue to do wrong; let the vile person continue to be vile; let the one who does right continue to do right; and let the holy person continue to be holy.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Epilogue: Invitation and Warning</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. 15 Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">16 “I, Jesus, have sent my angel to give you[a] this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">17 The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">18 I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. 19 And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">20 He who testifies to these things says, “Yes, I am coming soon.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Amen. Come, Lord Jesus.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">21 The grace of the Lord Jesus be with God’s people. Amen.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Revelation 22:16 The Greek is plural.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 12-22</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The New Jerusalem (cont.)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-2</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">1He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2In the midst of its course, and on either side of the river, was the tree of life, which bore twelve kinds of fruit and yielded its fruit every month, and the leaves of the tree were for the healing of the nations.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: At the beginning of the Bible, in Genesis, Adam and Eve are expelled from the Garden of Eden so that they might be denied access to the "tree of life" (symbolizing eternal life) in their corrupt state (Gen 3:22-24). Now, at the end of Revelation, the tree of life reappears.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The water that flows is a healing water because it comes from the Throne of God. The water is always providing, like the Tree of Life. The tree continues to bring fruit and never dies. This proves that our spiritual lives will be sustained in Heaven.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The fact that God and the Lamb share one throne again emphasizes their unity. There can be no doubt that John views Christ as untied with God. A pure, clear river symbolizes the pure life God gives forth to God’s people. The idea of a river flowing from God or the Temple is consistent with Old Testament imagery, including Zech. 14 and Ezek. 47. The text is unclear how many trees of life are being described. Tree is in the singular, suggesting one, which would also parallel with the Garden of Eden. However, can one tree be on both sides of a river? Perhaps it is a large tree that is somehow straddling the river. The idea that the tree bears fruit each month and that the leaves are good for healing again relates back to Ezek. 47. [1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 3-4</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3There will be no more curse, but the throne of God and of the Lamb will be in it, and his servants will serve him, 4and they will see his face, and his name will be on their foreheads.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: In Genesis, the earth is cursed because of Adam's sin (Gen 3:17). Here we are told that "there will be no more curse." In Genesis, the eternal paradise is lost; in Revelation, it is restored completely and man is satisfied both spiritually and physically.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Jesus remains God's physical presence. We will be able to feel God, but still be unable to see him. Since the Father is invisible, the sense of the Lord’s words refers to the presence of God. The angels are continually in the presence of God (revelationcommentary.org).</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"...his name will be on their foreheads": See notes on 3:12 [1].</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 5</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5There will be no night there, and they will need no candle, nor the light of the sun, for the Lord God gives them light, and they will reign forever and ever.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Since God will conintuously be looking out for the people he will be the light of the world. Thus, night shall never fall upon the people. Night and day are used to measure time and there will be no time in Heaven for those there will be there for an eternity and need not measure the days. Therefore,night is taken away because it is associated with evil and harm. Jesus was betrayed in the night time,and night is when sin is committed. But the saints are the son of the light and God is light. Thus, light is a good omen and has good connotation.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Epilogue: Final Observations and Exhortations</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verse 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6He said to me, “These sayings are faithful and true.” The Lord God of the holy prophets sent his angel to show his servants the things which must shortly be done.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: John is validating his vision by saying that his vision is faithful and true. He is saying that his vision is authentic and divine. This is likely saying that God is te source of the prophet's inspiration. This verse begins the conclusion of his revelation.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 7</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7”Behold, I come quickly.” Blessed is the one who keeps the sayings of the prophecy of this book.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The second coming of Christ Jesus is not coming quickly. But when he comes, it will be a quick return. Blessings are being wished upon by John to the readers of this vision.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 8-9</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8I, John, saw these things and heard them, and when I had heard and seen, I fell down to worship at the feet of the angel who showed me these things. 9He said to me, “See that you do not do that, for I am your fellow servant, and of your brethren the prophets, and of those who keep the sayings of this book. Worship God.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The first sentence of Verse 8 echoes Revelation 1 in that John reaffirms himself as the author of this work, as it was revealed to him from God via angelic beings. The second sentence echoes Revelation 19:10 in that again we see John falling to the ground so as to worship the angelic messenger. It is not clear whether this is indeed an additional attempt to worship the angel or if John is merely repeating his previous mistake for a rhetorical effect. In any event, perhaps John is attempting to identify with his audience's tendency to worship something less than God as God. Verse 9 indicates that God's people are essentially equal with angelic beings.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 10-11</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10He said to me, “Do not seal the sayings of the prophecy of this book, for the time is at hand. 11The one who is unjust, let him be unjust still. The one who is filthy, let him be filthy still. The one who is righteous, let him be righteous still. And the one who is holy, let him be holy still.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Verse eleven here implies that beyond this point there will be no more repentance.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The command to not seal up the prophecy of revelation stands in direct contrast to Daniel 12:4 which says, “But you, Daniel, roll up and seal the words of the scroll until the time of the end." It is possible that John is directly referencing this verse here, emphasizing that in Daniel's vision, the time had not yet come and so the scroll should be sealed up, but it is possible that for John the events he witnessed are close at hand and thus the command to not seal up the prophecy of Revelation.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 12</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12“Behold, I come quickly, and my reward is with me, to give to everyone according to his work.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: This verse is confusing as it leaves discussion on salvation being by works rather than faith. Certainly the verse John 3:16 and others refer to the God given reward of eternal life to be based on faith, but many other verses refer to salvation being dependent on good works. <----??? What if they are one in the same? Strive to live like Jesus did and your faith is your work.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 13</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">13“I am Alpha and Omega, the beginning and the end, the first and the last.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Once again brings significance to the power and soverignty of the Lord. As mentioned before in Chapter 1:8 and 21:6, He is the beginning and the end, and encompasses all in between. This is a significant attribute of God.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 14-15</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">14Blessed are those who keep his commandments, that they may have the right to the tree of life, and may enter through the gates into the city. 15Outside are dogs, sorcerers, whoremongers, murderers, idolaters, and whoever loves and makes a lie.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: This is the 7th blessing and the last in Revelation. The tree of life and the access to it is eternal life. It may tie into the cross of calvary in which Jesus shed His blood, so that people could have life. The people enter through the gate which is symbolic of Christ and the city is a representation of the New Jerusalem in the Heavenly realm. As stated in Chapter 7 v 14 the people must wash their robes in the Lamb's blood in order to gain access into this city where they will live eternally. Those who do not follow Christ and obey fully God will not be rewarded with the Heavenly realm because even though they may recognize God, they do not have faith in Christ. This is stating that there will be eternal life for all who believed, but the quality of that eternal life will be determined by the amount of faithfulness each individual achieved.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 16</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">16“I, Jesus, have sent my angel to testify to you these things in the churches. I am the root and the offspring of David, and the bright and morning star.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Jesus is varifying that he sent the interpreting angel to John. He specifically states that this work is to be presented to churches plural, and not to be restrained as private property.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 17</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">17The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” And let the one who thirsts come. And whoever will, let him take the water of life freely.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The bride is represented as the church, and so the Spirit and Church are participants in the invitation to spread the gospel (good news). The gift of salvation is given freely to those that are thirsty for God and looking to have a relationship with Christ. This water of life will quench and satisfy their thirst and those who accept this will be rewarded.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 18-19</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">18I testify to everyone who hears the words of the prophecy of this book that if anyone adds to these things, God will add to him the plagues that are written in this book. 19If anyone takes away from the words of the book of this prophecy, God will take away his part in the book of life, and the holy city, and the things which are written in this book.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: There are three aspects to this verse: an integrity formula ("do not add, do not delete"), a conditional curse ("if you add things then plagues are added; if you remove things then you'll be removed from the book"), and a protection formula. The integrity formula was common to Mediterranean civilizations and was used in treaties, histories, and books. The conditional curse is another common agent seen first in the Code of Hammurabi ("eye for an eye") and frequently echoed in Judaic law. The protective aspect has been considered by modern interpreters to be a proof of canonical status of Revelation, although it is just as likely (if not more) that it was meant to protect the text in a world where texts were not printed by copied by hand and carried by messengers. There texts risked doctrinal adjustment as well as day-to-day worries of smudging or ripping.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 20</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">20He who testifies of these things says, “Surely, I am coming quickly.” Amen. Even so: Come, Lord Jesus!</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: There is no known time in which the Lord will have his second coming. His followers must be prepared and continuously awaiting his arrivel with their faith and actions.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Benediction</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verse 21</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">21The grace of our Lord Jesus Christ be with you all. Amen.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: May this be our prayer.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version (NIV)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">(c) Ben Witherington III, Revelation, Cambridge University Press: New York, 2003.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Witherington, Ben. Revelation. Cambridge University Press, 2003.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://en.wikibooks.org/wiki/Biblical_Studies/New_Testament_Commentaries/Revelation/Chapter_22</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">END</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">"Hugh C. Wood", "Hugh Wood", Book of Revelation, John the Elder, Peachtree Church, Revelation 22, New Heaven and New Earth, Tree of Life, God is With Man, Eden Restored, </span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0tag:blogger.com,1999:blog-1662892784099424105.post-8312059788692657872020-05-23T12:32:00.001-07:002020-05-23T12:32:26.449-07:00Teaching Notes Book of Revelation - Chapter 21<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Teaching Notes Book of Revelation - Chapter 21</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Quarantine Day 72. Saturday. Georgia is going back to work. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New International Version</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">A New Heaven and a New Earth</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">21 Then I saw “a new heaven and a new earth,”[a] for the first heaven and the first earth had passed away, and there was no longer any sea. 2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. 3 And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. 4 ‘He will wipe every tear from their eyes. There will be no more death’[b] or mourning or crying or pain, for the old order of things has passed away.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. 7 Those who are victorious will inherit all this, and I will be their God and they will be my children. 8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The New Jerusalem, the Bride of the Lamb</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” 10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. 11 It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. 12 It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. 13 There were three gates on the east, three on the north, three on the south and three on the west. 14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">15 The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. 16 The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia[c] in length, and as wide and high as it is long. 17 The angel measured the wall using human measurement, and it was 144 cubits[d] thick.[e] 18 The wall was made of jasper, and the city of pure gold, as pure as glass. 19 The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third agate, the fourth emerald, 20 the fifth onyx, the sixth ruby, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth turquoise, the eleventh jacinth, and the twelfth amethyst.[f] 21 The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of gold, as pure as transparent glass.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">22 I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. 23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. 24 The nations will walk by its light, and the kings of the earth will bring their splendor into it. 25 On no day will its gates ever be shut, for there will be no night there. 26 The glory and honor of the nations will be brought into it. 27 Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Footnotes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:1 Isaiah 65:17</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:4 Isaiah 25:8</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:16 That is, about 1,400 miles or about 2,200 kilometers</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:17 That is, about 200 feet or about 65 meters</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:17 Or high</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 21:20 The precise identification of some of these precious stones is uncertain.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">https://www.youtube.com/watch?v=QpnIrbq2bKo</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Bible Project</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Revelation 12-22</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">A New Heaven and Earth</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verses 1-2</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">1I saw a new heaven and a new earth, for the first heaven and the first earth were passed away, and there was no more sea. 2I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The Last Judgement has marked the end of history as we have previously known it. The drama of this earth has reached its conclusion and the curtain is lowered on the stage of human history. Isaiah also speaks of a new heaven and earth: "Behold, I create new heavens and a new earth, and the former will not be remembered nor come to mind."[Isa 65:17]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Here John describes the New Jerusalem as a bride who is a gift from God. This imagery fits with other early Jewish apocalyptic work. One particular idea that may be in mind is the belief that the new city already existed and would soon be made visible. In fitting this to his audience, John may be suggesting that the New Jerusalem is currently in heaven as the dwelling place of the martyrs and will descend to earth. The details are not the important part. The message is that the new city and the fellowship of the believers will be beautiful. God will finally finish the work he began at the start of creation.[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In verse 1 it states that there is no more sea. We as a people have for the most part a love for the sea and its beaches. In biblical times, the sea was seen as being rough and unstable, so taking this away is symbolic for removing that unstableness from the earth. People who went out to sea on boats were sometimes never heard from again. For one to truly understand why the sea may be seen as a bad thing one must look at this from the eyes of a person living in biblical times.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 3</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3I heard a loud voice out of heaven, saying, “Behold, the tabernacle of God is with men, and he will dwell with them, and they will be his people. God himself will be with them, and be their God.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: This is an exciting verse for numerous reasons. It will be the first time humanity will see God and be in his presence. The believers will all be "his people" with no more references to race or diversity. There will be no more deaths, for all the people will be part of God's eternal life. Some translations use the word peoples instead of just people, which implies that there should be no racial or cultural division between the people of God. This shows early Christianity's nature; while Judaism was essentially a closed-off religion to outsiders, Christianity went out to the gentiles as well. Another well known instance of this occurring in the bible is the event of Pentecost.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">This verse foreshadows Revelation 21:22 which says that there is no temple in the New Jerusalem. Instead "the tabernacle of God is with men." Verse 3 depicts God dwelling among men as a set up for the revelation that no temple will be required in the New Jerusalem. The temple's importance was based on it being the dwelling place of God on earth. In the New Jerusalem God dwells not in the temple, but throughout the city. The verse is also a reference to Leviticus 26.11 and Exzekiel 37.27, which indicates that this passage would have special meaning for Jewish Christians.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 4</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4God will wipe away all tears from their eyes, and there will be no more death, nor sorrow, nor crying, nor will there be any more pain, for the former things have passed away.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: After the period of judgment, God will make a new Heaven and earth that is pure and free from evil and mourning, there will no longer be suffering or a reason for tears. Just as our mothers have wiped away our tears in our earthly life, God will wipe away our tears in the heavenly life. The pain and suffering has passed and the people can now move forward into bliss. This heaven will now be a place of happiness and love rather than the turmoil previously experienced. The curse placed upon the world for the original sins will be removed.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 5</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5He who sat upon the throne said, “Behold, I am making all things new.” And he said to me, “Write, for these words are true and faithful.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: God is making a new world. But this time, Satan is not around to tempt and corrupt the people. The people who populate this new world are the people that have chosen God over evil. Thus, they deserve the utter bliss of this new earth. The people will not remember the pain and suffering that was endured to get to this place and they will inhabit newly created transformation that is free from all previous evil.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">This is a very important passage because it is one of the few times God is mentioned directly in the book of Revelation. And his instructions to write are informing John to write the whole book, not just this passage.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 6</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6And he said to me, “It is done. I am Alpha and Omega, the beginning and the end. I will give from the fountain of the water of life freely to the one who thirsts.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The phrase it is done is similar to Jesus Christ’s last words on the cross. However, this time the reader does not know what is finished. Perhaps it is what is finished is God’s new creation. The Alpha and Omega, beginning and end it has been previously mentioned, and is a very important phrase in the Christian faith. This phrase is showing absolute sovereignty and power, and saying the same thing twice brings attention to its importance. This water of life is also mentioned in the Gospels, and it is a symbol of eternal life (free of cost as water is most often free of cost). Unlike Chapter 20, this passage as well as the rest of this Chapter is very comforting and gives great hope to followers of Christ.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 7</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7"The one who overcomes will inherit all things, and I will be his God, and he will be my child."</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: He who overcomes is promised “all things” it is a promise to those who are strong in faith and hope. This title is for the people of God. Note that it does not directly call God the Father, even through he takes on a father like role. The idea of a personal relationship is established in this verse between God and God's people. This goes back to Genesis 17:7 KJV where God made a covenant with Abraham: "7And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee."</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 8</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8“But the cowardly, unbelieving, abominable, murderers, whoremongers, sorcerers, idolaters, and all liars will have their part in the lake which burns with fire and brimstone, which is the second death.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Scholars have questioned why John would include this list of censured activities. It is imperative to remember that John's target audience is Christians under pressure and threat of persecution. Therefore, it was important to remind the recipients of this work that these types of activities were not to be tolerated. As Ben Witherington III notes, "The intended rhetorical effect of this verse was not to castigate the lost or gloat over their demise, but rather to warn the faithful of the dangers of spiritual or moral apostasy."</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">This verse actually concludes the chronological narrative of the Book of Revelation. The next verse commences John's tour of the New Jerusalem. The remainder of the book is essentially the rhetoric of praise, encomiums, and blame.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The New Jerusalem</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verse 9</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9There came to me one of the seven angels who had the seven bowls full of the seven last plagues, and he talked with me, saying, “Come here. I will show you the bride, the Lamb's wife.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The reader is given the identity of John's "tour guide" of the New Jerusalem (one of the seven angels who had the seven bowls full of the seven last plagues). This is the same angel who showed him the "harlot city of Babylon" in Revelation 17, a contrast city to the New Jerusalem. Given that the people of God are earlier represented as a bride[19:7-8], there may be a connection with the new Jerusalem, which is "prepared as a bride adorned for her husband."[Rev 21:2] Some interpreters suggest that the new Jerusalem is actually a symbol of the people of God themselves, rather than a location, as such.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 10-11</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10He carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11having the glory of God. Her light was like a stone most precious, even like a jasper stone, clear as crystal.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">John is transported in the spirit to a mountain in order to gain a deeper understanding of the bride and the Holy city. This is a contrast to chapter 17 where John is also carried away in the spirit and brought to a desert, in order to see the woman riding the beast. This great and high mountain may be an allusion to Mt. Zion (often referenced throughout the Scripture). The precious jasper stone is also referenced in Revelation 4:3: "And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance." Initially, the jasper was a descriptor of the illuminious beauty of God radiating from His throne. The holy city, Jerusalem also shines like a jasper stone may be represented as the Church, "clear as crystal" or free from blemish. God's glory shines over this city and therefore the comparison to such a precious stone is made once again.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The City’s Walls, Gates, and Foundations</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verses 12-14</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12She had a great and high wall, and twelve gates with twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: 13three gates on the east; three gates on the north; three gates on the south; and three gates on the west. 14The wall of the city had twelve foundations, and on them the names of the twelve apostles of the Lamb.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The gates (tribes of Israel) and foundations (apostles) are often interpreted as symbolizing Israel (the people, not the land) and the Church.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Each gate allows one tribe to enter, thus, each tribe has access to the city. There is also a reference to Ezekiel because he prophesied that King David would be one of the twelve apostles of the Lamb.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 15-17</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">15He that talked with me had a golden reed to measure the city, its gates, and its wall. 16The city lies foursquare, and the length is as large as the breadth, and he measured the city with the reed, twelve thousand furlongs. Its length, breadth, and height are equal. 17He measured its wall, a hundred and forty-four cubits, according to the measure of a man, that is, of the angel.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: If these are comparable to earthly measurements, the city will cover an area about half the size of the contiguous United States. Oddly enough, the height is the same as the length and breadth, which implies a shape like a cube or a pyramid.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verses 18-21</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">18The wall was built of jasper, and the city was pure gold, like clear glass. 19The foundations of the wall of the city were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; 20the fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; and the twelfth, amethyst. 21The twelve gates were twelve pearls; each gate was of one pearl. The street of the city was pure gold, like transparent glass.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: This verse is basically explaining that the city's brilliance is like that of jasper and other precious stones. In Revelation 4.3, God's own presence is described as thus when describing his appearance on the throne. John is stating that the city is like God and equally beautiful and precious. This is also a direct contrast to Rome which was called the eternal city stating that only God can hand down a truly eternal city and that God needs to be at the center of any city for it to be truly brilliant. The twelve gates are a comparison to the twelve tribes of Israel suggesting a continuity of the twelve tribes of old and the new people of God.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">In Ezek. 28.13 precious stones are symbolic of God's own delling in Paradise. The list of stones is also taken from Ezek. 28.16 including nine stones that appear in both lists although no one stone list is exactly the same as John's. This could also be symbolic that the city has unlimited resources.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">The City’s Inhabitants</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Verse 22</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">22I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: The lack of a temple is the main difference between New Jerusalem and any other city in John's time. In the Old Testament, the temple was one of the most important establishments for the Israelites. The Glory of God was said to reside in the temple. Witherington suggests that the lack of temple shows a total blending of sacred and secular. Also, this image of a city without a temple stands in contrast to Old Testament expectations. Witherington supposes that the city without a temple shows a deep intimacy between God and his people, so that they can themselves come within the presence of God without intermediaries such as priests or sacrifices or incense. No longer are sacrifices needed, there is no longer a barrier between God and his people.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">There are implications in this verse of the role of Christ in heaven; that the lamb and God are mentioned together shows a kind of equality in power and importance.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 23</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">23The city had no need of the sun, nor of the moon, to shine in it, for the glory of God illuminated it, and the Lamb is its light.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: This verse could be symbolizing that there is no need to see because God will guide his believers as long as the follow his "light".</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 24</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">24The nations of those who are saved will walk in its light, and the kings of the earth bring their glory and honour into it.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary: Witherington guesses that these kings are folks who realized the extent of Satan's deceit (after he's tosses into the lake of fire). If he is right this verse may demonstrate some kind of reconciliation, considering that the last time we heard about the kings of earth was when they were Satan's vassals.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 25</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">25Its gates will not be shut at all by day, and there will be no night there.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Verse 26-27</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">26They will bring the glory and honour of the nations into it. 27By no means will anything enter it that defiles, or whatever works abomination or makes a lie, but only those who are written in the Lamb's book of life.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Commentary:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Isaiah 65 New International Version (NIV)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Judgment and Salvation</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">65 “I revealed myself to those who did not ask for me;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I was found by those who did not seek me.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">To a nation that did not call on my name,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I said, ‘Here am I, here am I.’</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2 All day long I have held out my hands</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> to an obstinate people,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">who walk in ways not good,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> pursuing their own imaginations—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3 a people who continually provoke me</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> to my very face,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">offering sacrifices in gardens</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and burning incense on altars of brick;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4 who sit among the graves</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and spend their nights keeping secret vigil;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">who eat the flesh of pigs,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and whose pots hold broth of impure meat;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5 who say, ‘Keep away; don’t come near me,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for I am too sacred for you!’</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Such people are smoke in my nostrils,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> a fire that keeps burning all day.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">6 “See, it stands written before me:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I will not keep silent but will pay back in full;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I will pay it back into their laps—</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7 both your sins and the sins of your ancestors,”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> says the Lord.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">“Because they burned sacrifices on the mountains</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and defied me on the hills,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">I will measure into their laps</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the full payment for their former deeds.”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">8 This is what the Lord says:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">“As when juice is still found in a cluster of grapes</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and people say, ‘Don’t destroy it,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> there is still a blessing in it,’</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">so will I do in behalf of my servants;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I will not destroy them all.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">9 I will bring forth descendants from Jacob,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and from Judah those who will possess my mountains;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">my chosen people will inherit them,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and there will my servants live.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10 Sharon will become a pasture for flocks,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the Valley of Achor a resting place for herds,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for my people who seek me.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">11 “But as for you who forsake the Lord</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and forget my holy mountain,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">who spread a table for Fortune</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and fill bowls of mixed wine for Destiny,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">12 I will destine you for the sword,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and all of you will fall in the slaughter;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for I called but you did not answer,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> I spoke but you did not listen.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">You did evil in my sight</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and chose what displeases me.”</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">13 Therefore this is what the Sovereign Lord says:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">“My servants will eat,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but you will go hungry;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">my servants will drink,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but you will go thirsty;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">my servants will rejoice,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but you will be put to shame.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">14 My servants will sing</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> out of the joy of their hearts,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">but you will cry out</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> from anguish of heart</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and wail in brokenness of spirit.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">15 You will leave your name</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> for my chosen ones to use in their curses;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">the Sovereign Lord will put you to death,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> but to his servants he will give another name.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">16 Whoever invokes a blessing in the land</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> will do so by the one true God;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">whoever takes an oath in the land</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> will swear by the one true God.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">For the past troubles will be forgotten</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and hidden from my eyes.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">New Heavens and a New Earth</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">17 “See, I will create</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> new heavens and a new earth.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">The former things will not be remembered,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> nor will they come to mind.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">18 But be glad and rejoice forever</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> in what I will create,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for I will create Jerusalem to be a delight</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and its people a joy.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">19 I will rejoice over Jerusalem</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and take delight in my people;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">the sound of weeping and of crying</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> will be heard in it no more.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">20 “Never again will there be in it</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> an infant who lives but a few days,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or an old man who does not live out his years;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">the one who dies at a hundred</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> will be thought a mere child;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">the one who fails to reach[a] a hundred</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> will be considered accursed.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">21 They will build houses and dwell in them;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> they will plant vineyards and eat their fruit.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">22 No longer will they build houses and others live in them,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> or plant and others eat.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">For as the days of a tree,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> so will be the days of my people;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">my chosen ones will long enjoy</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> the work of their hands.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">23 They will not labor in vain,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> nor will they bear children doomed to misfortune;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">for they will be a people blessed by the Lord,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> they and their descendants with them.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">24 Before they call I will answer;</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> while they are still speaking I will hear.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">25 The wolf and the lamb will feed together,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and the lion will eat straw like the ox,</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> and dust will be the serpent’s food.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">They will neither harm nor destroy</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"> on all my holy mountain,”</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">says the Lord.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Footnotes:</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">Isaiah 65:20 Or the sinner who reaches</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Hugh C. Wood, Atlanta, Georgia</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">New International Version (NIV)</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">(c) Ben Witherington III, Revelation, Cambridge University Press: New York, 2003.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Witherington, Ben. Revelation. Cambridge University Press, 2003.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">https://en.wikibooks.org/wiki/Biblical_Studies/New_Testament_Commentaries/Revelation/Chapter_21</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">17 USC § 107 Fair Use. No claim of monetary remuneration on same.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">& & &</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">END</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">"Hugh C. Wood", "Hugh Wood", Book of Revelation, John the Elder, Peachtree Church, Revelation 21, New Heaven and New Earth, Isaiah 65, 12 jeweled foundations,</span>Hugh Woodhttp://www.blogger.com/profile/07220520243914980288noreply@blogger.com0