Thursday, November 30, 2017

The Gospel According to Mark
Chapter 3:35

35 For whosoever doeth the will of God, he is my brother, my sister, and my mother.

Related Scripture
Ephesians 6:6; Hebrews 10:36; 1 Peter 4:2; 1 John 2:17

By believing in Christ, receiving him as a Saviour and Redeemer, and submitting to him in all his ordinances, as King of saints: the same is my brother, and my sister, and my mother: such are openly, and manifestly related to Christ in a spiritual sense; and are as dear to him, and more so, than such persons are who stand in such a relation to others, or did to him according to the flesh. And this shows not only the near relation, and strong affection which Christ has for his people, but that he is not ashamed of them; and it may be concluded, that he will resent, in the keenest manner, every injury that is done them.” - John Gill - Theologian

Tuesday, November 28, 2017

The Gospel According to Mark
Chapter 3:22-26

22 And the Scribes which came down from Jerusalem, said, He hath Beelzebub, and through the prince of the devils he casteth out devils.
23 But he called them unto him, and said unto them in parables, How can Satan drive out Satan?
24 For if a kingdom be divided against itself, that kingdom cannot stand.
25 Or if a house be divided against itself, that house cannot continue.
26 So if Satan make insurrection against himself, and be divided, he cannot endure, but is at an end.

Monday, November 27, 2017

          The Gospel According to 
                         Chapter 3:1-12

1 And he entered again into the Synagogue, and there was a man which had a withered hand.
2 And they watched him, whether he would heal him on the Sabbath day, that they might accuse him.
3 Then he said unto the man which had the withered hand, Arise: stand forth in the midst.
4 And he said to them, Is it lawful to do a good deed on the Sabbath day, or to do evil? to save the life, or to kill? but they held their peace.
5 Then he looked round about on them angrily, mourning also for the hardness of their hearts, and said to the man, Stretch forth thine hand. And he stretched it out: and his hand was restored, as whole as the other.
6 And the Pharisees departed, and straightway gathered a council with the Herodians against him, that they might destroy him.
7 But Jesus avoided with his disciples to the sea: and a great multitude followed him from Galilee, and from Judea,
8 And from Jerusalem, and from Idumea, and beyond Jordan: and they that dwelled about Tyre and Sidon, when they had heard what great things he did, came unto him in great number.
9 And he commanded his disciples, that a little ship should wait for him, because of the multitude, lest they should throng him.
10 For he had healed many, insomuch that they pressed upon him to touch him, as many as had plagues.
11 And when the unclean spirits saw him, they fell down before him, and cried, saying, Thou art the Son of God.
12 And he sharply rebuked them, to the end they should not utter him.

“In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them, being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good.”
John Gill - Theologian

Thursday, November 23, 2017

The Book of Proverbs
Chapter 3:9-10
Thanksgiving Day
November 23, 2017
Commentary by Matthew Henry
Edited by R.P. Woitowitz Sr.

9 Honor the Lord with thy riches, and with the first fruits of all thine increase.
10 So shall thy barns be filled with abundance, and thy presses shall burst with new wine.

A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, with our increase. Where riches increase we are tempted to honour ourselves (Read Deuteronomy 8:17 ) and to set our hearts upon the world (Read Psalm 62:10 ); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God and with all our increase. As God has prospered us in every thing, we must honour him.

God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things.

A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: ‘God shall bless thee with an increase of that which is for use, not for show or ornament—for spending and laying out, not for hoarding and laying up.’ Those that do good with what they have shall have more to do more good with.

If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God’s honour will make us rich. (a)” - Matthew Henry - Theologian

(a) - Editor’s thought: It is not only in the sense of wealth, but likewise rich in our spirits. Recall if you will the passage of the widow and the mite, found both in the Gospels of Mark and Luke.
[Read Mark 12:41-43; Luke 21:1-3]. Therefore it behooves us to give unto the Lord. In particular, when we give out of our lack, we are later onward blessed with abundance in multiple ways. - R.P. Woitowitz Sr. - Servant in the service of Christ Jesus

Wednesday, November 22, 2017

The Gospel According to Mark
Chapter 2:27-28

27 And he said to them, The Sabbath was made for man, and not man for the Sabbath.
28 Wherefore the Son of man is Lord, even of the Sabbath.

the benefit and relief of man, being instituted in commemoration of the creation of the world finished in six days, and to perpetuate to latest ages the knowledge of this grand truth,—that the world was made by God,—in opposition both to atheism and idolatry. It was instituted also, in order that men, abstaining from all sorts of labor, but such as are necessary to the exercises of piety and charity, might have leisure for meditating on the works of creation, and that by these meditations they might acquire not only the knowledge of God, but a relish of spiritual and divine pleasures, flowing from the contemplation of God's attributes, from the exercise of the love of God, and from obedience to his commands. It is thus that men are prepared for entering into that heavenly rest, of which the earthly sabbath is an emblem: further, among the Israelites the sabbath was appointed to keep up the remembrance of their deliverance from Egypt, and for the comfort of their slaves and beasts; humanity to both being especially incumbent upon a people who had once groaned under the heaviest bondage. From all which it is evident, that to burden men, much more to hurt them, through the observation of the sabbath, is to act quite contrary to the design of God in appointing it. Therefore, says Christ, the Son of man is Lord also of the sabbath; "Since the sabbath was instituted for the benefit of man, the observation of it in cases of necessity, may be dispensed with by any man whatever; but especially by Me, who am the Lawgiver of the Jewish commonwealth, and can make what alterations in its institutions I think fit." Our Lord insisted largely on this argument, drawn from the considerations of his own dignity, when he was persecuted for a pretended profanation of the sabbath, by the cure which he performed at Bethesda.” - Thomas Coke - Theologian

Tuesday, November 21, 2017

The Gospel According to Mark
Chapter 2:13-17

14 And as Jesus passed by, he saw Levi the son of Alphaeus sit at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
15 And it came to pass, as Jesus sat at table in his house, many Publicans and sinners sat at table also with Jesus, and his disciples: for there were many that followed him.
16 And when the Scribes and Pharisees saw him eat with the Publicans and sinners, they said unto his disciples, How is it, that he eateth and drinketh with Publicans and sinners?
17 Now when Jesus heard it, he said unto them, The whole have no need of the Physician, but the sick.I came not to call the righteous, but the sinners to repentance.


The Gospel of repentance offends those that reject Christ. It is they, that wallow in the mire of self-righteousness, that find fault with all that believers do and say.

Monday, November 20, 2017

The Gospel According to Mark
Chapter 2:1-12

1 After a few days, he entered into Capernaum again, and it was noised that he was in the house.
2 And anon many gathered together, insomuch, that the places about the door could not receive any more: and he preached the word unto them.
3 And there came unto him, that brought one sick of the palsy, borne of four men.
4 And because they could not come near unto him for the multitude, they uncovered the roof of the house where he was: and when they had broken it open, they let down the bed, wherein the sick of the palsy lay.
5 Now when Jesus saw their faith, he said to the sick of the palsy, Son, thy sins are forgiven thee.
6 And there were certain of the Scribes sitting there, and reasoning in their hearts,
7 Why doth this man speak such blasphemies? who can forgive sins, but God only?
8 And immediately, when Jesus perceived in his spirit, that thus they reasoned with themselves, he said unto them, Why reason ye these things in your hearts?
9 Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee? or to say, Arise, take up thy bed, and walk?
10 But that ye may know, that the Son of man hath authority in earth to forgive sins, he said unto the sick of the palsy,
11 I say unto thee, Arise, and take up thy bed, and get thee hence into thine own house.
12 And by and by he arose, and took up his bed, and went forth before them all, insomuch that they were all amazed, and glorified God, saying, We never saw such a thing.

Related Scripture:
Verse 1 - Matthew 9:1; Luke 5:28
Verse 7 - Isaiah 43:25; John 14:4

Notes from the GNV Translation

Mark 2:1 Christ showeth by healing this man, which was sick of the palsy, that men recover in him through faith only, all their strength which they have lost.
Mark 2:12 Word for word, past themselves, or out of their wits.


The key here is that Christ being Who He is, has ALL authority to forgive sin. Also the word of God, has in itself, the power to do all that He wishes for it do. He speaks and it is made so.

What is sin but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by a universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands and does whatever he commands.” - Thomas Coke - Theologian

Sunday, November 19, 2017

The Books of Psalms
The Psalms of David
Chapter 1:1-2
Prefaced and Edited by R.P. Woitowitz Sr.

1 Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful.
2 But his delight is in the law of the Lord, and in his law doth he meditate day and night.

Just a quick thought herein and then on to commentaries.

When we put God first in ALL our thoughts and all our ways, our joy becomes His word, , wisdom and blessings. Take heed therefore to emulate the Father, and to seek Him daily for those are the prime commandments, seek God, love others. This also has the benefit of not falling into sin or giving in to temptation. R.P. Woitowitz Sr. - Disciple of Christ

This psalm begins in like manner as Christ's sermon on the mount, ( Matthew 5:3 ) ; setting forth the praises and expressing the happiness of the man who is described in this verse and ( Psalms 1:2 ) . The words may be rendered, "O, the blessednesses of the man", or 'of this man' he is doubly blessed, a thrice happy and blessed man; blessed in things temporal and spiritual; happy in this world, and in that to come. He is to be praised and commended as a good man, so the Targum: ``the goodness, or, Oh, the goodness of the man;'' or as others:
'Oh, the right goings or happy progress, or prosperous success of the man.'”
John Gill - Theologian

This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, (Read Psalm 17:4). We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, (Read Proverbs 6:22). We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?’’

See here:

The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, [Read Matthew 11:29-30; Ephesians 6:6; 3:24] because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, (Read Romans 7:16, 22). All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him.

The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, (Read Psalm 119:97). To meditate in God’s word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God’s word morning and evening, at the entrance of the day and of the night, but these thought should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee. An assurance given of the godly man’s happiness, with which we should encourage ourselves to answer the character of such. In general, he is blessed.” - Matthew Henry - Theologian

Friday, November 17, 2017

The Gospel According to Mark
Chapter 1:38

38 Then he said unto them, Let us go into the next towns, that I may preach there also: for I came out for that purpose.

Related Scripture:
Isaiah 61:1-2; John 16:28, 17:4, 8


Christ’s mission on earth was to bring the message of redemption and repentance to mankind. In order for Him to do so, he needed to reach as many as possible in the time granted unto Him by our Creator.

St. Luke gives more fully ‘to publish the good news of the kingdom of God.’ The word ‘preach’ has here its full significance of ‘proclaiming,’ doing a herald’s office. In this form the words might refer simply to His leaving Capernaum; but the report in St. Luke, “for therefore was I sent” connects them with His mission as a whole. In any case, however, the disciples in this stage of their progress, would hardly enter, as we enter, into the full meaning of that mission. To them His “coming forth,” even as being “sent,” would be as from His home at Nazareth, not as from the bosom of the Father.” - C. J. Ellicott - Theologian

Thursday, November 16, 2017

The Gospel According to Mark
Chapter 1:21-28

21 So they entered into Capernaum: and straightway on the Sabbath day he entered into the Synagogue, and taught.
22 And they were astonied at his doctrine, for he taught them as one that had authority, and not as the Scribes.
23 And there was in their Synagogue a man in whom was an unclean spirit, and he cried out,
24 Saying, Ah, what have we to do with thee, O Jesus of Nazareth? Art thou come to destroy us? I know thee what thou art, even thou holy one of God.
25 And Jesus rebuked him, saying, Hold thy peace, and come out of him.
26 And the unclean spirit tare him, and cried with a loud voice, and came out of him.
27 And they were all amazed, so that they demanded [g]one of another, saying, What thing is this? what new doctrine is this? for he commandeth even the foul spirits with authority, and they obey him.
28 And immediately his fame spread abroad throughout all the region bordering on Galilee.

Related Scripture:

Verse 21 - Matthew 4:13; Luke 4:32
Verse 22 - Matthew 7:28
Verse 24 - Exodus 28:36


Note how the word authority is used twice by Mark in the above verses. Who else but God, could speak with such?

For 'their Scribes', as the Syriac, Persic, and Ethiopic versions read. He did not go about to establish what he said by the authority of the Rabbins, as the Scribes did; saying, Hillell says so, or Shammai says thus, or such a doctor says thus and thus; but he spoke as from himself, as one sent of God, that had an authority from him, and was independent of man; and this was what they had not observed in others, and wonder at it.” – John Gill - Theologian

Tuesday, November 14, 2017

The Gospel According to Mark
Chapter 1:14-15

14 Now after that John was committed to prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God,
15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent and believe the Gospel.

Related Scripture:
Verse 14 - : Matthew 4:12; Luke 4:14; John 4:13

We have here a remarkable particular in the conduct of our Saviour: no sooner was he informed that Herod had thrown John in prison, than he quitted Judea, and went into Galilee. And traversing it all over, as well that part of it which was under Herod's jurisdiction, as that under Philip's; (See Mark 1:39 and Matthew 4:23), he there began first to preach continually to the people, elected several of his disciples to accompany him wherever he went, performed most astonishing works, and drew the attention of the whole country upon him. Now, had Jesus and the Baptist been associate impostors, as some have supposed, nothing seems more improbable than that Jesus should single out this particular time, and the dominions of that particular prince, who had but just then imprisoned his partner in the same wicked imposture, in order there first to make trial of all his devices, procure more associates, and attended by them to draw the multitude about with him from all parts of the country. In an impostor, this would have been voluntarily seeking the same fate that his fore-runner had but just experienced, and in reality provoking Herod to put an end at once to all joint-machinations: but this is what no impostor whatever can be supposed desirous to have done.” - Thomas Coke - Theologian

The Gospel.—“The fundamental passage for the use of this word ( εὐαγγέλιον),” say Sanday and Headlam in their edition of the Epistle to the Romans, “appears to be Mark 1:14-15.” They do not doubt that our Lord Himself described by this term (or its Aramaic equivalent) His announcement of the arrival of the Messianic time. They do not think that the word is borrowed directly from the Septuagint, where it occurs in all only two, or at most three, times, although there may have been some influence from the use of the verb, which is especially frequent in second Isaiah and the Psalms in connection with the news of the Great Deliverance or Restoration from the Captivity. The word evidently took a strong hold on the imagination of St. Paul in connection with his own call to missionary labours. He uses the noun sixty times in his Epistles, while it is used only twice in the rest of the New Testament apart from the Gospels and Acts.

The Gospel of God.—The Gospel is called the Gospel of Christ in Mark 1:1. Here it is the Gospel of God. The “of,” says Swete, probably denotes the source: the Gospel which comes from God, the Gospel of which God (the Father) is the Author and Sender. Every account of the work of Christ, therefore, is false which places the grace of the Lord Jesus Christ in contrast to the justice of Almighty God. Christ comes with news, and good news, but He is sent from God with this good news. In this respect, as in every other, He and the Father are one.”
Charles John Ellicott - Theologian 1819-1905

Monday, November 13, 2017

The Gospel According to Mark
Chapter 1:7-11

7 And preached, saying, A stronger than I cometh after me, whose shoe’s latchet I am not worthy to stoop down, and unloose.
8 Truth it is, I have baptized you with water: but he will baptize you with the holy Ghost.
9 And it came to pass in those days, that Jesus came from Nazareth, a city of Galilee, and was baptized of John in Jordan.
10 And as soon as he was come out of the water, John saw the heavens cloven in twain, and the holy Ghost descending upon him like a dove.
11 Then there was a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

Related Scriptures:

Mark 1:7 - Matthew 3:11; Luke 3:16; John 1:26; Acts 1:5; Acts 2:4; Acts 2:11; Acts 2:16; Acts 19:4
Mark 1:9 - Matthew 3:13; Luke 3:21; John 1:33


In all truth, if we were to examine ourselves we’d find that we likewise are unworthy. Yet, Christ, through His sacrifice has made us so by the grace given unto us by the Father. Make note, how the words “Holy Ghost” are twice used. In the former, (verse 8), we see John prophesying, and in the latter, (verse 10), that prophesy comes to fruition.

Sunday, November 12, 2017

Sunday Sermon
Various commentary based on The Epistle of Paul the Apostle to the Church at Colossae
(GNV Translation)
Prefaces & Edited by R.P. Woitowitz Sr.

For this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will in all wisdom, and spiritual understanding


When we seek God, we seek not only his blessings, of which there are many, but more importantly, we seek His guidance, wisdom, and understanding of what it is He wishes us to be on this temporal plain of existence. Acceptance of Christ, is the beginning of that wisdom (Read Psalm 111:10; Proverbs 1:7, 9:10). We are then covered by our Creator’s mercy and grace. He in turn expects of us to follow Him, in His ways. In order to do so, we must pray for wisdom as given unto us from the Holy Scriptures, and revealed to us by the Holy Spirit.
R.P. Woitowitz Sr.

That ye might he filled with the knowledge of his will;’

The will of God, as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known.

[Likewise], he adds:
In all wisdom and spiritual understanding;’

His meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.”
John Gill - Theologian

Of his will; how ye ought to walk (Read Ephesians 5:17): chiefly that 'mystery of His will, according to His good pleasure which he purposed in Himself: that in the fullness of times He might gather together in one all things in Christ' (Ephesians 1:9-10): God's eternal "will" to reconcile to Himself men by Christ, not by angels, as the false teachers taught (Read Colossians 2:18)

Knowledge was the want among the Colossians, notwithstanding their general excellences; hence, he so often dwells on this (Read Colossians 1:28; Colossians 2:2-3; Colossians 3:10; Colossians 3:16; Colossians 4:5-6). Wisdom - frequent in this letter, as opposed to the (false) ‘philosophy’ and ‘show of wisdom' (Read Colossians 2:8; Colossians 2:23; Ephesians 1:8). Understanding; agacity to discern what on each occasion is suited to the place and time: its seat is 'the understanding;' wisdom is more general, and has its seat in the whole of the faculties of the soul. Bengel: 'Wouldst thou know that the matters in the Word of Christ are real? Then never read them for mere knowledge sake.' Knowledge is to be seasoned with 'spiritual understanding.' Ellicott joins 'spiritual (spirit-derived and spirit-characterized) wisdom and understanding' (Read 1 Corinthians 2:13; 2 Corinthians 1:12).” - Jamieson, Fausset, and Brown: Commentary Critical and Explanatory on the Whole Bible - Unabridged

Nothing could satisfy the apostle, either for himself or his hearers, but the fullness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have more; it is their privilege to be filled with it. As the bright shining of the sun in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendor, so that they might know the will of God, in all wisdom and spiritual understanding; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.” Adam Clarke - Theologian

As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. And, assuredly, the more that the grace of God is conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word.

He adds — in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word συνέσεως which we render prudentiam , (prudence,) I understand — that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit.

For the animal man does not perceive the things that are of God. (Read 1 Corinthians 2:14.)

So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God.”
John Calvin - Theologian

Tuesday, November 7, 2017

The First Epistle of Paul the Apostle to the Church at Corinth
Chapter 16:13-14, 16

13 Watch ye: stand fast in the faith: quit you like men, and be strong.
14 Let all your things be done in love.
16 That ye be obedient even unto such, and to all that help with us and labor.

Related Scripture:
Verse 13 - Matthew 24:42; Philippians 1:27, 4:1; Ephesians 3:16, 6:10
Verse 14 - 1 Peter 4:8
Verse 16 - Hebrews 6:10, 13:17

As we have written many times over in our studies, we continually stress the importance of maintaining and, the remaining of, being steadfast in our belief. Indeed let us be of good courage (Read Joshua 1:9), to be able to withstand all things and all the darts of our adversary, and his minions (Read Ephesians 6:16; 1 Peter 5:8).

Likewise, friends, do all that you do in love, in order to show God's love and mercy. Remember you are His emissaries on this earth, His proxies; be holy, for He is holy. (Read Leviticus 20:7-8 Henceforth, let us, therefore go forth in love. Speaking softly in love, being slow to anger, and quick to forgive.

That you honor and reverence them, be obedient to them and be content to be ruled by them, as meet as you should, seeing they have bestowed themselves, and their goods to help you withall.

Monday, November 6, 2017

The First Epistle of Paul the Apostle to the Church at Corinth
Chapter 15:56-58

56 The sting of death is sin: and the strength of sin is the Law.
57 But thanks be unto God, which hath given us victory through our Lord Jesus Christ.
58 Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.

Related Scripture:

1 John 5:5; Romans 8:37-38

We are not only not overcome with so great and many miseries and calamities, but also more than conquerors in all of them. Moreover Paul declares two things; the one what true faith is, to wit, that which rests upon Jesus Christ the Son of God alone: whereupon follows the other, to wit, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God. Likewise, as Paul writes, there is nothing, nay, not one thing that can separate us from God's love and mercy.

Friday, November 3, 2017

The First Epistle of Paul the Apostle to the Church at Corinth
Chapter 15:50-54

50 This say I, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption.
51 Behold, I show you a secret thing, We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye at the last trumpet: for the trumpet shall blow, and the dead shall be raised up incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption: and this mortal must put on immortality.
54 So when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass the saying, that is written, Death is swallowed up into victory.

Commentary via GNV footnotes

1 Corinthians 15:50 The conclusion: We cannot be partakers of the glory of God, unless we put off all that gross and filthy nature of our bodies subject to corruption, that the same body may be adorned with incorruptible glory. Flesh and blood are taken here for a living body, which cannot attain to incorruption, unless it put off corruption.
1 Corinthians 15:51 He goeth further, declaring that it shall come to pass that they which shall be found alive in the latterday, shall not descend into that corruption of the grave, but shall be renewed with a sudden change, which change is very requisite: and that the certain enjoying of the benefit and victory of Christ, is deferred unto that latter time. A thing that hath been hid, and never known hitherto, and therefore worthy that you give good care unto it.
1 Corinthians 15:52 He showeth us that the time shall be very short.

Thursday, November 2, 2017

The First Epistle of Paul the Apostle to the Church at Corinth
Chapter 15:46-49

46 Howbeit that was not first which is spiritual: but that which is natural, and afterward that which is spiritual.
47 The first man is of the earth, earthly: the second man is the Lord from heaven.
48 As is the earthly, such are they that are earthly: and as is the heavenly, such are they also that are heavenly.
49 And as we have born the image of the earthly, so shall we bear the image of the heavenly.

Today’s reading includes notations and footnotes from the Geneva Bible Translation

1 Corinthians 15:46 Secondly he willeth the order of this double state or quality to be observed, that the natural was first, Adam being created of the clay of the earth: and the spiritual followed and came upon it, to wit, when the Lord being sent from heaven, endued our flesh which was prepared and made fit for him, with the fulness of the Godhead.

1 Corinthians 15:47 Wallowing in dirt, and wholly given to an earthly nature.
1 Corinthians 15:47 The Lord is said to come down from heaven by that kind of speech, whereby that which is proper to one is touched of another.

1 Corinthians 15:48 He applieth both the earthly naturalness of Adam (if I may so say) to our bodies, so long as they are naturally conversant on earth, to wit, in this life, and in the grave: and also the spirituality of Christ to the same our bodies, after that they are risen again: and he saith, that that goeth before and this shall follow.

1 Corinthians 15:49 Not a vain and false image, but such an one as had the truth with it indeed.