Friday, March 30, 2018

A Study of Psalm Thirty Two
Verse Nine

9 Be ye not like an horse, or like a mule which understand not: whose mouths thou dost bind with bit and bridle, lest they come near thee.


Be you, not likened to a brute beast. This is to say, that men, domesticate animals for their use in certain aspects of their lives. Yet such animals have no will of their own and are guided by the hands of men. God has given us free-will to live our lives. However, it comes with a condition. That condition being that we allow Him to work with us in our lives, and guide us through His wisdom, and not following without thought or reason.

The design of this exhortation is to direct men how to behave under the instructions given; not as brutes, which have no rational faculties, but as men; that they should not show themselves thoughtless, stupid, and unteachable, as these animals, or worse than they; nor stubborn and obstinate, refractory and untractable, resolving not to be taught, stopping the ear, and pulling away the shoulder; nor ill natured and mischievous; not only hating instruction, casting away the law of the Lord, but kicking and spurning at, and persecuting such who undertake to instruct them; as these creatures sometimes attempt to throw their riders, and, when down, kick at them” - John Gill

God now speaks, encouraging believers to listen to his teaching and walk in his ways willingly. If they stubbornly refuse, God may act against them with corrective discipline to force them back to the right path.” - Bridgeway Bible Commentary

The purpose of introducing these animals seems to be that of admonishing men to seek the Lord without waiting to be forced to do so, as animals are forced to come near men. "One's refusal to be guided by the Lord's kind instruction puts him in the class with brute beasts.” - J.B. Coffman

Thursday, March 29, 2018

A Study of Psalm Thirty Two
Verse Eight

8 I will instruct thee, and teach thee in the way that thou shalt go, and I will guide thee with mine eye.


Below, you'll find notation from the Geneva Translation wherein the reader, or author of said notation says:

David promiseth to make the rest of God’s children partakers of the benefits which he felt, and that he will diligently look and take care to direct them in the way of salvation.”

I do not disagree, but the statement leaves out that first, we must become recipients of God's ways and wisdom and then henceforth teach to others. Seek Him first and His ways, and then commence to show that way to others. For the word of God is a pathway towards Him and His word is a light on our paths
(Read Psalm 119:105) – R.P. Woitowitz Sr.

That is, in which thou oughtest to walk. Thus, in another of his penitential Psalms, he resolves that when God should restore to him the joy of his salvation, he would teach transgressors his ways, and do what he could to convert sinners to God, as well as comfort those that were converted, (Read Psalm 51:12). Those are best able to teach others the grace of God who have themselves had the experience of it. And those who are themselves taught of God ought to tell others what he hath done for their souls, and so to teach them. I will guide thee with mine eyes. This may be understood of God’s conduct toward, and direction of, his people. He guides them with his eye, by his clear sight and discernment of the way in which they ought to go, giving them information in his word, and secret intimations of his will and their duty, by his Spirit and the turns of his providence, which he enables his people to understand and take directions from, as a master makes a servant know his mind by the look or motion of his eye. But the words are rather, to be considered as David’s declaration or promise to those who were willing to be directed by him. Poole paraphrases them, 'I will lend thee the eyes of my mind: or I will be to thee instead of eyes, (Read Numbers 10:31) to advise, direct, and caution thee. I will guide thee, as the rider doth his horse, (to which the person guided is compared in the following verse). Or as a master doth his scholar, or as a guide doth him who knows not the right way.” Or the words may be rendered, I will give thee counsel, mine eye shall be upon thee: (Read Genesis 44:21; Jeremiah 24:6, 40:4). I will instruct, admonish, and watch over thee. I will give thee the best counsel I can, and then observe whether thou takest it or not. 'Those that are taught in the word,' says Henry, 'should be under the constant inspection of those that teach them; spiritual guides must be overseers.'” - Joseph Benson – Bible Commentary

Tuesday, March 27, 2018

A Study of Psalm Thirty Two
Verse Six

6 Therefore shall everyone that is godly, make his prayer unto thee in a time, when thou mayest be found: surely in the flood of great waters they shall not come near him.

Related Scriptures

1 Timothy 1:16


We so often speak of seeking the Lord whilst he can still be found. It behooves us, therefore to seek Him daily. It is particularly true when we find ourselves in the deep waters of distress and fear. When we do so, we connect with Him on a deeper level. Prayer is our communication with God. Henceforth, we pray that each day is brought new mercies and comfort.

"'For this,' that thou hast so graciously done for me, the godly shall gladly perform these two duties; the prayer of faith and the obedience of faith. As I have been an example to them of sin, which is now my grief, so I shall be to them of good, and that is my comfort. Where note, first, That every godly man is a praying man. God hath no dumb children in his house. Secondly, That such will be making use of God’s dealings with others for their own instruction and comfort, 'For this.' Thirdly, That they will observe the fittest times to make their addresses to God. In the greatest of outward troubles or inward perplexities. freed he shall be, if not from the smart, yet from the hurt, of personal crosses; and for public calamities, he shall be delivered, if not from the common destruction, yet from the common distraction. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters; be they never so great, they are bounded. As R. Obad. here noteth, repenteth before those floods come upon him, and so redeemeth his own sorrows.” - John Trapp

Monday, March 26, 2018

A Study of Psalm Thirty Two
Verse Five

5 Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah.

Related Scriptures:

1 John 1:9
Jeremiah 12:1


Need we say more? Our Savior, who took our sins upon His shoulders, thereby making us righteous and acceptable in the sight of God, is now our high priest and chief advocate before the Father.
(See Matthew 10:32; Luke 12:8; Hebrews 2:17, 3:1, 4:14-15, 7:27-27, 9:25-26; 1 John 2:1)

He (a), must come to confession, full, spontaneous, unreserved; there must be a resolution. “I said, I will confess my transgressions unto the Lord”; a firm determination to hide nothing, to see the sin yourself, and to tell the Lord that you do see it, and to confess it with great grief and sorrow. What a wonderful word that is: “I said, I will confess, and thou forgavest the iniquity of my sin.” God took away the sin: ay, the very pith and marrow of it, “the iniquity of my sin.” Take the bone away, and the marrow of the bone too; “thou forgavest the iniquity of my sin” — it has all gone, wholly gone; by one stroke of God’s divine grace the sinner was pardoned.” - Theodore Spurgeon

(a) – Meaning not only the psalmist David, but likewise all of us that seek forgiveness from God.

Friday, March 23, 2018

A Study of Psalm Thirty Two
Verse Four

4 For thine hand is heavy upon me day and night: and my moisture is turned into the drought of Summer. Selah.


In yesterday's preceding verse we read how one is convicted of sin by the purity of God's word. And how it reveals our guilt unto ourselves. The above verse continues in that line of thought. I would venture to say that the Psalmist (David), had shed so much tears of emotions ranging from sorrow to anger, at himself, that he no longer had any left. His sadness, had reached rock bottom.

Meaning the afflicting hand of God, which is not joyous, but grievous, and heavy to be borne; especially without his gracious presence, and the discoveries of his love: this continued night and day, without any intermission; and may design some violent distemper; perhaps a fever; since it follows, [that] the radical moisture in him was almost dried up, as brooks in the summer season; his body was parched, as it were, with the burning heat of the disease; or with an apprehension of the wrath of God under it, or both: and so he continued until be was brought to a true sense of sin, and an acknowledgment of it, when he had the discoveries of pardoning love. The Septuagint and Vulgate Latin versions read, 'I am turned into distress, through a thorn being fixed'” - John Gill - Theologian

Thursday, March 22, 2018

A Study of Psalm Thirty Two
Verse Three

3 When I held my tongue, my bones consumed, or when I roared all the day,


Unless we first come to Christ, our sins convict daily. We might find joy and delights in the things of this temporal plain, but we can never find the peace and contentment that is found in the Gospel of Christ Jesus. Henceforth, let us avail ourselves of seeking His word daily. When we do this, we are well armed to face the day. Nothing, absolutely nothing can shake that peace of mind that we have from trusting in His wisdom. - R.P. Woitowitz Sr.

He describes his state of mind before he could bring himself to confess his sin. This man [King David], could not live sleek and smiling in his sin, but was so tortured by “remorseful pain” that his body bore the marks of his mental anguish, which, no doubt, “had marr’d his face, and marked it ere his time.” - JC Ellicott – Theologian

Such groaning that his very bones get old as if they were rotten, and his heart was heavy as if he wished to die. “For day and night thy hand was heavy upon me.” God was dealing with him; God with his hand pressing him heavily, forcing his sin home upon him, making him say, “My sin is ever before me.” Oh! the misery of sinning to a child of God. Do not dream that we can ever have any pleasure in sin; the worldling may, but the believer never can. To him it is a deadly viper, that will fill his veins with burning poison.” - Theodore Spurgeon

Tuesday, March 20, 2018

A Study of Psalm Thirty Two
Verse two

2 Blessed is the man, unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.

Related Scripture
Genesis 15:6


If we look to define the word imputeth, (that is to say impute), we find in Webster's Dictionary Ed. 1913 the following: “ To adjudge as one's own (the sin or righteousness) of another” Now to adjudge is to deem, or to consider the merit or lack thereof. Hence, it is the above that we find God, not finding fault but in its stead considering righteousness.

Or "does not think of it"; with respect unto men, at least to the harm of them; his thoughts are thoughts of peace, and not of evil; their sins and iniquities he remembers no more; he does not charge them with them, he does not reckon them, or place them to their account, having imputed them to his Son; (Read 2 Corinthians 5:19). The Apostle Paul interprets this as inclusive of the imputation of righteousness without works; even of the righteousness of Christ, in which the blessedness of a man lies; for such an one is accepted with God, is justified in his sight, and is secure from condemnation and wrath; it is well with him at all times, in life, at death, and at judgment; he is an heir of eternal life, will enter into it, and be for ever glorified.

For being thoroughly convinced of sin, he is sincere in his repentance for it, without deceit and hypocrisy in his confession of it; as David, the Apostle Paul, and the publican were, when they acknowledged themselves sinners; his faith, in looking to Christ for pardon and righteousness, is from the heart, and is unfeigned, and so is his profession of it before God, angels, and men; and whatever hypocrisy and guile are remaining in the old man, there is none in the new spirit put into him; in the new man, which is created in him, and which sinneth not: as the other phrases are expressive of pardon and justification, this points at internal sanctification, and which serves to complete the description of the happy man; such an one as David himself was; and this happiness he illustrates from his own experience in the following verses.” - John Gill - Theologian

Sin is the cause of our misery; but the true believer's transgressions of the Divine law are all forgiven, being covered with the atonement. Christ bare his sins, therefore they are not imputed to him. The righteousness of Christ being reckoned to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all, and made him a sin-offering for us. Not to impute sin, is God's act, for he is the Judge. It is God that justifies. Notice the character of him whose sins are pardoned; he is sincere, and seeks sanctification by the power of the Holy Ghost. He does not profess to repent, with an intention to indulge in sin, because the Lord is ready to forgive. He will not abuse the doctrine of free grace. And to the man whose iniquity is forgiven, all manner of blessings are promised.” - Matthew Henry - Theologian

Monday, March 19, 2018

A Study of Psalm Thirty Two
Verse 1

1 Blessed is he whose wickedness is forgiven, and whose sin is covered.

Related Scripture:

Romans 4:6


This is a key point in our faith in the Creator. For His grace is given unto us through Christ who became the propitiation of our sins. (Read 1 John 2:2). Undo this grace, we are now considered as righteous. Not for what we have done. For works, while required, does not bring us the righteousness that is required or defined by God. All of our sins, every one of them are covered by the blood of Christ. So, while we have been told in God's word to “sin no more” (Read John 8:11), we are also covered for those times when we stumble.

Happy is the condition - the state of mind - happy are the prospects, of one whose sins are forgiven.” His condition is happy or blessed. As compared with his former state, when he was pressed or bowed down under a sense of guilt. [Man], in his real condition, as that of a pardoned man - a man who has nothing now to fear as the result of his guilt, or who feels that he is at peace with God [and is] now a child of God and an heir of heaven.

The word rendered “forgiven” means properly to lift up, to bear, to carry, to carry away; and sin which is forgiven is referred to here “as if” it were borne away. - As it were “covered over;” that is, concealed or hidden; or, in other words, so covered that it will not appear. This is the idea in the Hebrew word which is commonly used to denote the atonement, - כפר 'kâphar' - meaning “to cover over;” then, to overlook, to forgiven. The original word here, however, is different - כסה 'kâsâh' - though meaning the same - “to cover.” The idea is, that the sin would be, as it were, covered over, hidden, concealed, so that it would no longer come into the view of either God or man; that is, the offender would be regarded and treated as if he had not sinned, or as if he had no sin.” - Barnes study and commentary of the Bible

Sunday, March 18, 2018

A Discourse On Meekness and Quietness of Spirit
  Abridged from the Rev. Matthew Henry
A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4
Published by the American Tract Society


Consider how COMFORTABLE a meek and quiet spirit is. What is true comfort and pleasure but a quietness in our own bosom? Those are most easy to themselves who are so to all about them; while they that are a burden and a terror to others, will not be much otherwise to themselves. He that would lead a quiet, must lead "a peaceable life." The surest way to find rest to our souls is to "learn of Him who is meek and lowly in heart." Let but our moderation be known unto all men, and "the peace of God, which passeth all understanding, will keep our hearts and minds." Quietness is the thing which even the busy, noisy part of the world pretend to desire and pursue: they will be quiet—this is their claim—yea, that they will, or they will know why; they will not endure the least disturbance of their quietness. But verily they go a mad way to work in pursuit of quietness; greatly to disquiet themselves inwardly, and put their souls into a continual tumult, only to prevent or remedy some small outward disquietude from others. But he that is meek finds a sweeter, safer quietness, and much greater comfort than that which they in vain pursue. "Great peace have they" that love this law of love, for "nothing shall offend them." Whatever offence is intended, it is not so interpreted, and by that means peace is preserved. If there be a heaven anywhere upon earth, it is in the meek and quiet soul that acts and breathes above that lower region which is infested with storms and tempests, the harmony of whose faculties is like the famed "music of the spheres"—a perpetual melody. "Mercy and truth are met together; righteousness and peace have kissed each other."
A meek and quiet Christian must needs live very comfortably, for he enjoys himself, he enjoys his friends, he enjoys his God, and he puts it out of the reach of his enemies to disturb him in these enjoyments.

Meekness is very nearly allied to that "patience" which our Lord Jesus prescribes to us as necessary to the keeping possession of our own souls. How calm are the thoughts, how serene are the affections, how rational the prospects, and how even and composed are all the resolves of the meek and quiet soul! How free from the pains and tortures of an angry man, who is disseized and dispossessed even of himself, and while he toils and vexes to make other things his own, makes his own soul not so: his reason is in a mist; confounded and bewildered, it cannot argue, infer, or foresee with any certainty. His affections are on the full speed, hurried on with an impetus which is as uneasy as it is hazardous. Who is that "good man who is satisfied from himself?" Who but the quiet man that needs not go abroad for satisfaction, but having Christ dwelling in his heart by faith, [Read John 14:23], has in him that peace which the world can neither give nor take away. While those that are fretful and passionate rise up early and sit up late, and eat the bread of sorrow in pursuit of revengeful projects, the God of peace gives to "his beloved sleep." The sleep of the meek is quiet and sweet and undisturbed; those that by innocency and mildness are the sheep of Christ, shall be made to "lie down in green pastures." [Read Psalm 23:2], That which would break an angry man's heart will not break a meek man's sleep. It is promised that "the meek shall eat and be satisfied." [Read Psalm 34:10, 37:25], He has what sweetness is to be had in his common comforts; while the angry man either cannot eat, his stomach is too full and too high, as Ahab, (See 1 Kings 21:4), or eats and is not satisfied, unless he can be revenged, as Haman: "All this avails me nothing," though it was a banquet of wine with the king and queen, "as long as Mordecai is unhanged." [Read Esther Chapter 5]

It is spoken of as the happiness of the meek, that they "delight themselves in the abundance of peace;" [Read Pslam 37:4-5], others may delight themselves in the abundance of wealth, a poor delight, that is interwoven with so much trouble and disquietude; but the meek, though they have but a little wealth, have peace, abundance of peace, peace like a river, and this such as they have a heart to enjoy. [Read Psalm 37:16]. They have light within: as Œcolampadius said, Their souls are a Goshen in the midst of the Egypt of this world; they have a light in their dwelling when clouds and darkness are round about them: this is the joy with which a stranger doth not intermeddle. We may certainly have—and we should do well to consider it—less inward disturbance, and more true ease and satisfaction, in forgiving twenty injuries than in avenging one. No doubt Abigail intended more than she expressed, when, to persuade David to pass by the affront which Nabal had given him, she prudently suggested that hereafter "this shall be no grief unto thee, nor offence of heart"—not only so, but it would be very sweet and easy and comfortable in the reflection. Such a rejoicing is it, especially in a suffering day, to have the testimony of conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, particularly the grace of meekness, we have had our conversation in the world, and so have pleased God and done our duty. He did not speak the sense, no, not of the sober heathen, that said, "Revenge is sweeter than life;" for it often proves more bitter than death. [Read 1 Samuel 25:3-39]


An additional thought, if I might be allowed to do so, as to provide some insight on the story of Nabal and his wife Abigail, and how it pertains to the above discourse. What we find is that the man, that being Nabal, (whose name translates into "fool", or foolhardy), was presumptuously arrogant, and esteemed only in his own eyes. Those eyes, lead him to be foolishly wicked, which later came back upon his own head. One might also say, that rebuffing of God's anointed, David, was an affront to God Himself, Who then took matters into His own hands. Had Nabal, not acted so rashly and without thought as to consequence, he might have lived. A meek man, would not have done so. Instead, take notice and also take heed as well, of the meekness of Abigail in how she presented herself, and how it soothed the anger that David had felt, and calmed him too making him as her, acting meekly in this matter. 

We should not have heard of Nabal, if nothing had passed between him and David. Observe his name, Nabal, A fool; so it signifies. Riches make men look great in the eye of the world; but to one that takes right views, Nabal looked very mean. He had no honour or honesty; he was churlish, cross, and ill-humoured; evil in his doings, hard and oppressive; a man that cared not what fraud and violence he used in getting and saving. What little reason have we to value the wealth of this world, when so great a churl as Nabal abounds, and so good a man as David suffers want!, David pleaded the kindness Nabal's shepherds had received. Considering that David's men were in distress and debt, and discontented, and the scarcity of provisions, it was by good management that they were kept from plundering. Nabal went into a passion, as covetous men are apt to do, when asked for any thing, thinking thus to cover one sin with another; and, by abusing the poor, to excuse themselves from relieving them. But God will not thus be mocked. Let this help us to bear reproaches and misrepresentations with patience and cheerfulness, and make us easy under them; it has often been the lot of the excellent ones of the earth. Nabal insists much on the property he had in the provisions of his table. May he not do what he will with his own? We mistake, if we think we are absolute lords of what we have, and may do what we please with it. No; we are but stewards, and must use it as we are directed, remembering it is not our own, but His who intrusted us with it.” - Matthew Henry

Blessed be thy advice, and blessed be thou, i.e. the Lord bless and recompense thee for this thy good advice. From coming to shed blood, which I had sworn to do. Hereby it plainly appears that oaths whereby men bind themselves to any sin are null and void; and as it was a sin to make them, so it is adding sin to sin to perform them. Although it may be said that he rejoiced not in Nabal’s death as such, but only in the declaration of God’s justice in punishing so great a wickedness; which was an honour to God, and a document, and therefore a benefit to mankind, and so a public good, and cause of joy; yet the matter is not weighty, if we confess that this was another instance of human infirmity in David, and that it is not proposed for our imitation, but for our caution. Yet it may be further said, that this was not purely an act of private revenge, because David was a public person, and anointed king; and therefore Nabal’s reproach cast upon David above, ( See 1 Samuel 25:10-11), was a contempt of God, and of his ordinance and appointment; which was vindicated by this remarkable judgment. - Matthew Poole

Friday, March 16, 2018

The Book of Esther
Chapter 9:28, 32

28 And that these days should be remembered, and kept throughout every generation and every family, and every province, and every city: even these days of Purim should not fail among the Jews, and the memorial of them should not perish from their seed.
32 And the decree of Esther confirmed these words of Purim, and was written in the book.


It is right and meet to remember days in which the Lord God, has delivered us from the ways of the evil doers and the wickedness of their plans. In this case it is a feast of joy.

The observance of the Jewish feasts, is a public declaration of the truth of the Old Testament Scriptures. The festival was appointed by authority, yet under the direction of the Spirit of God. It was called the feast of Purim, from a Persian word, which signifies a lot. The name of this festival would remind them of the almighty power of the God of Israel, who served his own purposes by the superstitions of the heathen. In reviewing our mercies, we should advert to former fears and distresses. When our mercies are personal, we should not by forgetfulness lose the comfort of them, or withhold from the Lord the glory due to his name. May the Lord teach us to rejoice, with that holy joy which anticipates and prepares for the blessedness of heaven. Every instance of Divine goodness to ourselves, is a new obligation laid on us to do good, to those especially who most need our bounty. Above all, redemption by Christ binds us to be merciful.” Matthew Henry – Theologian
(Read below 2 Corinthians 8:9) -

For ye know the grace of our Lord Jesus Christ, that he being rich, for your sakes became poor, that ye through his poverty might be made rich – GNV Translation

Wednesday, March 14, 2018

The Book of Esther
Chapter 9:1-5

1 So in the twelfth month, which is the month Adar, upon the thirteenth day of the same, when the King’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them (but it turned contrary: for the Jews had rule over them that hated them.)
2 The Jews gathered themselves together into their cities throughout all the provinces of the King Ahasuerus, to lay hand on such as sought their hurt, and no man could withstand them: for the fear of them fell upon all people.
3 And all the rulers of the provinces, and the princes and the captains, and the officers of the King exalted the Jews: for the fear of Mordecai fell upon them.
4 For Mordecai was great in the King’s house, and the report of him went through all the provinces: for this man Mordecai waxed greater and greater.
5 Thus the Jews smote all their enemies with strokes of the sword and slaughter, and destruction, and did what they would unto those that hated them.


Once again we see how God raises up those who trust in Him.

We left two royal edicts in force, both given at the court of Shushan, one bearing date the thirteenth day of the first month, appointing that on the thirteenth day of the twelfth month then next ensuing all the Jews should be killed; another bearing date the twenty-third day of the third month, empowering the Jews, on the day appointed for their slaughter, to draw the sword in their own defence and make their part good against their enemies as well as they could. Great expectation there was, no doubt, of this day, and the issue of it. The Jews’ cause was to be tried by battle and the day was fixed for the combat by authority. Their enemies resolved not to lose the advantages given them by the first edict, in hope to overpower them by numbers; the Jews relied on the goodness of their God and the justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes at length; and here we are told. What a glorious day it was, that year, to the Jews, and the two days following—a day of victory and triumph, both in the city Shushan and in all the rest of the king’s provinces.

We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious. Neither side was surprised; for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority. The enemies of the Jews were the aggressors. They hoped, notwithstanding the latter edict, to have power over them, by virtue of the former and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt. The Chaldee paraphrase says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh’s against Israel, to take up arms to their own destruction. Some had such an inveterate implacable malice against the Jews that Haman’s fall and Mordecai’s advancement, instead of convincing them, did but exasperate them, and make them the more outrageous and resolute to cut all their throats. The sons of Haman, particularly, vowed to avenge their father’s death, and pursue his designs, which they call noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sat still, and attempted nothing against the people of God, not a hair of their head would have fallen to the ground: but they cannot persuade themselves to do that; they must be meddling, though it prove to their own ruin, and roll a burdensome stone, which will return upon them But the Jews were the conquerors. That very day when the king’s decree for their destruction was to be put in execution, and which the enemies thought would have been their day, proved God’s day.” (a) – Matthew Henry – Theologian

(a) – “13 But the Lord shall laugh him to scorn: for he seeth that his day is coming.” Psalm 37:13

Tuesday, March 13, 2018

The Book of Esther
Chapter 8:1-2, 15

1 The same day did King Ahasuerus give the house of Haman the adversary of the Jews, unto the Queen Esther. And Mordecai came before the King: for Esther told what he was unto her.
2 And the King took off his ring, which he had taken from Haman, and gave it unto Mordecai: and Esther set Mordecai over the house of Haman.
15 And Mordecai went out from the King in royal apparel of blue, and white, and with a great crown of gold, and with a garment of fine linen and purple, and the city of Shushan rejoiced and was glad.


Those that are lowly, shall be raised up, and those that sit in haughtiness and arrogance, shall be brought down. (Read Proverbs 29:2; Luke 1:52)

That, and all the goods in it, and estate belonging to it; which being confiscated to the king, he gave to Esther, who would have been the sufferer, had his scheme taken place; so the Targum adds; 'and the men of his house, and all his treasures, and all his riches:' and Mordecai came before the king; was introduced into his presence, became one of his privy counsellors, one of those that saw the king's face, and sat first in the kingdom. For Esther had told what he was unto her; what relation he stood in to her; her uncle, according to the Vulgate Latin version, and so Aben Ezra and Josephus, but wrongly, for she was his uncle's daughter; so that they were brother's children, or own. Not only the Jews in it, but the native inhabitants of it, that had any sense of humanity, expressed their joy at the sight of Mordecai thus arrayed; that so good a man was advanced at court, and so bad a man as Haman was displaced and put to death.” - John Gill - Theologian

Sunday, March 11, 2018

A Discourse On Meekness and Quietness of Spirit
  Abridged from the Rev. Matthew Henry
A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4
Published by the American Tract Society


There is in it the credit of true courage. Meekness is commonly despised by the grandees of the age as cowardice and meanness, and the evidence of a little soul, and is posted accordingly; while the most furious and angry revenge is celebrated and applauded under the pompous names of valor, honor, and greatness of spirit. This arises from a mistaken notion of courage(a), the true nature whereof is thus stated by a very ingenious pen: "It is a resolution never to decline any evil of pain, when the choosing of it, and the exposing of ourselves to it, is the only remedy against a greater evil." And therefore he that accepts a challenge, and so runs himself upon the evil of sin, which is the greater evil, only for fear of shame and reproach, which is the less evil, is the coward; while he that refuses the challenge, and so exposes himself to reproach for fear of sin, he is the valiant man. True courage is such a presence of mind as enables a man rather to suffer than to sin; to choose affliction rather than iniquity; to pass by an affront though he lose by it, and be hissed as a fool and a coward, rather than engage in a sinful quarrel. He that can deny the brutal lust of anger and revenge, rather than violate the royal law of love and charity, however contrary the sentiments of the world may be, is truly resolute and courageous; the Lord is with thee, thou mighty man of valor. Fretting and vexing is the fruit of the weakness of women and children, but much below the strength of a man, especially of the new man that is born from above. When our Lord Jesus is described in his majesty, riding prosperously, the glory in which he appears is "truth and meekness and righteousness." The courage of those who overcome this great red dragon of wrath and revenge by meek and patient suffering, and by not loving "their lives unto the death," will turn to the best and most honorable account on the other side the grave, and will be crowned with glory and honor and immortality, when those that caused their terror in the land of the living fall ingloriously, and bear their shame with them that go down to the pit. (See Ezekiel 32:24 below)(b)
It has the credit of a conformity to the best patterns. The resemblance of those that are confessedly excellent and glorious, has in it an excellence and glory. To be meek is to be like the greatest saints, the elders that obtained a good report, and were of renown in their generation. It is to be like the angels, whose meekness in their converse with, and ministration to the saints, is very observable in the Scriptures; nay, it is to be like the great God himself, whose goodness is his glory, who is "slow to anger," and in whom "fury is not." We are then followers of God, as dear children, when we "walk in love," and are kind one to another, tender hearted, forgiving one another. The more quiet and sedate we are, the more like we are to that God who, though he be nearly concerned in all the affairs of this lower world, is far from being moved by its convulsions and revolutions; but, as he was from eternity, so he is, and will be to eternity, infinitely happy in the enjoyment of himself. It is spoken to his praise and glory, The Lord sits upon the floods, even when the floods have lifted up their voices, have lifted up their waves. Such is the rest of the eternal Mind, that he sits as firm and undisturbed upon the movable flood as upon the immovable rock, the same yesterday, to-day, and for ever; and the meek and quiet soul that preserves its peace and evenness against all the ruffling insults of passion and provocation, does thereby somewhat participate of a divine nature. (See 2 Peter 1:3-4 below)(c)
Let the true honor that attends this grace of meekness recommend it to us: it is one of those things that are honest and pure and lovely and of good report; a virtue that has a praise attending it—a praise not perhaps of men, but of God. It is the certain way to get and keep, if not a great name, yet a good name; such as is better than precious ointment. Though there be those that trample upon the meek of the earth, and look upon them as Michal upon David, despising them in their hearts; yet if this is to be vile, let us be yet more vile and base in our own might, and we shall find, as David argues, that there are those of whom we shall be "had in honor;" for the word of Christ shall not fall to the ground, that they "who humble themselves shall be exalted."

(a) Brethren:

In William Shakespeare's play “The Merchant of Venice” one of the main characters, a woman by name of Portia, delivers a soliloquy on the qualities of mercy. Within it, she describes how it suits the crowned monarch, even more so than his scepter, which designates, temporal power. For mercy, can only be granted by one person over another, however, both are blessed by it; as it blesses the one that grants, and the one that receives. I would therefore humbly put for the proposition that meekness, can be likened to it. Not synonymous, but similar in that it when used it can defer the most harshest of words, deeds and thoughts, and then, lends itself to the quality of mercy.

(b) There is Elam and all her multitude round about her grave; all of them slain, fallen by the sword, who are gone down uncircumcised into the nether parts of the earth, who caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.

(c) According as his divine power hath given unto us all things that pertain unto life and godliness, through the acknowledging of him that hath called us unto glory and virtue 4 Whereby most great and precious promises are given unto us, that by them ye should be partakers of the divine nature, in that ye flee the corruption, which is in the world through lust.

(ci) An explication of the former sentence, declaring the causes of so great benefits, to wit, God and his free promise, from whence all these benefits proceed, I say, these most excellent benefits, whereby we are delivered from the corruption of the world, (that is, from the wicked lusts which we carry about us) and are made, after a sort, like unto God himself. By the divine nature, he meaneth not the substance of the Godhead, but the partaking of these qualities whereby the image of God is restored in us. For lust is the fear of corruption, and hath his fear even in our very bowels and inmost part. - GNV Study notes

Friday, March 9, 2018

The Book of Esther
Chapter 7::3-10

3 And Esther the queen answered, and said, If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request.
4 For we are sold, I, and my people, to be destroyed, to be slain, and to perish: but if we were sold for servants, and for handmaids, I would have held my tongue, although the adversary could not recompense the king’s loss.
5 Then king Ahasuerus answered, and said unto the queen Esther, Who is he? and where is he that presumeth to do thus?
6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.
7 And the king arose from the banquet of wine in his wrath, and went into the palace garden: but Haman stood up to make request for his life to the queen Esther: for he saw that there was a mischief prepared for him of the king.
8 And when the king came again out of the palace garden, into the house where they drank wine, Haman was fallen upon the bed whereon Esther sat: therefore the King said, Will he force the Queen also before me in the house? As the word went out of the King’s mouth, they covered Haman’s face.
9 And Harbonah one of the eunuchs, said in the presence of the King, Behold, there standeth yet the tree in Haman’s house fifty cubits high, which Haman had prepared for Mordecai, that spake good for the king. Then the King said, Hang him thereon.
10 So they hanged Haman on the tree, that he had prepared for Mordecai: then was the King’s wrath pacified.


There is an old saying; “oh what a tangled web we weave when first we practice to deceive.”
Herein above Haman, whose sole purpose in life was to gain as much power and influence in his own life, was undone by that same lust. His wickedness and presumptuous arrogance came back upon his own head.
Commentary from GNV translation

Verse 4 - Haman could not so much profit the king by this his malice, as he should hinder him by the loss of the Jews, and the tribute which he hath of them.
Verse 7 - His conscience did accuse him that as he had conspired the death of innocents, so the vengeance of God might fall upon him for the same.
Verse 8 - He fell down at the bed’s feet or couch, whereupon she sat, and made request for his life. This was the manner of the Persians, when one was out of the King’s favor.

Thursday, March 8, 2018

The Book of Esther
Chapters 5:11-6:14

11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how that he had set him above the princes and servants of the king.
12 Haman said moreover, Yea, Esther the queen did let no man come in with the king to the banquet that she had prepared, save me: and tomorrow am I bidden unto her also with the king.
13 But all this doth nothing avail me, as long as I see Mordecai the Jew sitting at the king’s gate.
14 Then said Zeresh his wife and all his friends unto him, Let them make a tree of fifty cubits high, and tomorrow speak thou unto the king, that Mordecai may be hanged thereon: then shalt thou go joyfully with the king unto the banquet. And the thing pleased Haman, and he caused to make the tree.

1 The same night the king slept not, and he commanded to bring the book of the Records, and the Chronicles: and they were read before the king.
2 Then it was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs keepers of the door, who sought to lay hands on the King Ahasuerus.
3 Then the king said, What honor and dignity hath been given to Mordecai for this? And the king’s servants that ministered unto him, said, There is nothing done for him.
4 And the king said, Who is in the court? (Now Haman was come into the inner court of the king’s house, that he might speak unto the king to hang Mordecai on the tree that he had prepared for him.)
5 And the king’s servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.
6 And when Haman came in, the king said unto him, What shall be done unto the man whom the king will honor? Then Haman thought in his heart, To whom would the king do honor more than to me?
7 And Haman answered the king, The man whom the king would honor,
8 Let them bring for him royal apparel, which the king useth to wear, and the horse that the king rideth upon, and that the crown royal may be set upon his head.
9 And let the raiment and the horse be delivered by the hand of one of the king’s most noble princes, and let them apparel the man (whom the king will honor) and cause him to ride upon the horse through the street of the city, and proclaim before him, Thus shall it be done unto the man whom the king will honor.
10 Then the king said to Haman, Make haste, take the raiment and the horse, as thou hast said, and do so unto Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken.
11 So Haman took the raiment and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done to the man whom the king will honor.
12 And Mordecai came again to the king’s gate, but Haman hasted home mourning and his head covered.
13 And Haman told Zeresh his wife, and all his friends, all that had befallen him. Then said his wise men, and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.
14 And while they were yet talking with him, came the king’s eunuchs and hasted to bring Haman unto the banquet that Esther had prepared


And so it is a truism, that pride does go before the fall. As we shall read in the next chapter. Let it be well considered, that those that raise up themselves in vanity, shall likewise be brought down in disgrace. For the fool, thinks not of others, but only of himself, inflating his own ego. Yet indeed his fall is most assuredly quickly come and will be swift. Also, it can be well to consider that usually, such fools are guilty of such wickedness within their own hearts.

He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and meditating revenge, and assisted therein by his wife and his friends.

They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone.

We may here observe,I. How little Mordecai was puffed up with his advancement. he came again to the king’s gate he returned to his place and the duty of it immediately, and minded his business as closely as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business. How much Haman was cast down with his disappointment. he could not bear it. To wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one that looked upon himself as sunk and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the king’s most noble princes? Why then should he grudge to do it himself? But that will break a proud man’s heart which would not break a humble man’s sleep. How his doom was, out of this event, read to him by his wife and his friends: "If Mordecai be, as they say he is, of the seed of the Jews, before whom thou hast begun to fall, though but in a point of honour, never expect to prevail against him; for thou shalt surely fall before him,’’ Miserable comforters were they all; they did not advise him to repent, and ask Mordecai’s pardon for his bad design against him, but foretold his destiny as fatal and unavoidable. Two things they foresaw:-1. That Haman would be disappointed in his enterprise against the Jews: "Thou shalt not prevail to root out that people. Heaven plainly fights against thee.’’ That he himself would be destroyed: Thou shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle; no, Haman must fall before Mordecai. Two things they grounded their prognostications upon: This Mordecai was of the seed of the Jews; feeble Jews their enemies sometimes called them, but formidable Jews they sometimes found them. They are a holy seed, a praying seed, in covenant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. Haman had begun to fall, and therefore he was certainly a gone man. It has been observed of great court-favourites that when once they have been frowned upon they have fallen utterly, as fast as they rose; it is true of the church’s enemies that when God begins with them he will make an end. As for God his work is perfect.IV. How seasonably he was now sent for to the banquet that Esther had prepared. He thought it seasonable, in hopes it would revive his drooping spirits and save his sinking honour. But really it was seasonable because, his spirits being broken by this sore disappointment, he might the more easily be run down by Esther’s complaint against him. The wisdom of God is seen in timing the means of his church’s deliverance so as to manifest his own glory.”
Matthew Henry - Theologian

Tuesday, March 6, 2018

The Book of Esther
Chapter 4:8, 14-16

8 Also he gave him the copy of the writing and commission that was given at Shushan, to destroy them, that he might show it unto Esther and declare it unto her, and to charge her that she should go in to the king, and make petition and supplication before him for her people.
14 For if thou holdest thy peace at this time, comfort and deliverance shall appear to the Jews out of another place, but thou and thy father’s house shall perish: and who knoweth whether thou art come to the kingdom for such a time?
15 Then Esther commanded to answer Mordecai,
16 Go, and assemble all the Jews that are found in Shushan, and fast ye for me, and eat not, nor drink in three days, day nor night. I also and my maids will fast likewise, and so will I go in to the King, which is not according to the law: and if I perish, I perish.


A quick thought on the above. If need be God Himself will intervene, when all other worldly means have been exhausted. Fasting is a form of sacrifice wherein we deny ourselves in order that we might show our devotion to our Creator. Place your trust, therefore in Him to and for deliverance.

Although he does not explain his meaning, and, indeed, seems to be speaking with studied reserve, still we may suppose that Mordecai here refers to Divine help, which he asserts will be vouchsafed in this extremity. [However], it does not necessarily follow that we are to see in this declaration a proof of the earnestness of Mordecai’s faith. 'Thou and thy father’s house shall be destroyed'.—That is, by the hand of God, who having raised thee to this pitch of glory and power will require it from thee, if thou fail in that which it plainly devolves upon thee to do. It is clear there is a good deal of force in these last words of Mordecai. Esther’s rise had been so marvellous that one might well see in it the hand of God, and if so there was clearly a very special object in view, which it must be her anxious care to work for. In the whole tone of the conversation, however, there seems a lack of higher and more noble feelings, an absence of any suggestion of turning for aid to God; and thus in return, when God carries out His purpose, and grants deliverance, it seems done indirectly, without the conferring of any special blessing on the human instruments.” - Ellicott's Commentary of the Bible

Monday, March 5, 2018

The Book of Esther
Chapter 4:1-7

1 Now when Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth, and ashes, and went out into the midst of the city, and cried with a great cry, and a bitter.
2 And he came even before the King’s gate, but he might not enter within the king’s gate, being clothed with sackcloth.
3 And in every province and place, whither the king’s charge and his commission came, there was great sorrow among the Jews, and fasting, and weeping, and mourning, and many lay in sackcloth and in ashes.
4 Then Esther’s maids and her Eunuchs came and told it her: therefore the queen was very heavy, and she sent raiment to clothe Mordecai, and to take away his sackcloth from him, but he received it not.
5 Then called Esther Hathach one of the King’s eunuchs, whom he had appointed to serve her, and gave him a commandment unto Mordecai, to know what it was, and why it was.
6 So Hathach went forth to Mordecai unto the street of the city, which was before the king’s gate.
7 And Mordecai told him of all that which had come unto him, and of the sum of the silver that Haman had promised to pay unto the King’s treasures, because of the Jews, for to destroy them.


It is true that the lust for money is the cause for all sorts of evil. Think on this if you will for one moment. The king, who would not really need the promised deposits as made by Haman, still accepted it, even if it meant the destruction of some of his subjects.

Recall also that our Savior was betrayed into the hands of the priests, for thirty pieces of silver.

We are prone to shrink from services that are attended with peril or loss. But when the cause of Christ and his people demand it, we must take up our cross, and follow him. When Christians are disposed to consult their own ease or safety, rather than the public good, they should be blamed. The law was express, all knew it. It is not thus in the court of the King of kings: to the footstool of his throne of grace we may always come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, even into the holiest, through the blood of Jesus. Providence so ordered it, that, just then, the king's affections had cooled toward Esther; her faith and courage thereby were the more tried; and God's goodness in the favour she now found with the king, thereby shone the brighter. Haman no doubt did what he could to set the king against her. Mordecai suggests, that it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. He that by sinful devices will save his life, and will not trust God with it in the way of duty, shall lose it in the way of sin. Divine Providence had regard to this matter, in bringing Esther to be queen. Therefore thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy being raised up. There is wise counsel and design in all the providences of God, which will prove that they are all intended for the good of the church. We should, every one, consider for what end God has put us in the place where we are, and study to answer that end: and take care that we do not let it slip. Having solemnly commended our souls and our cause to God, we may venture upon his service. All dangers are trifling compared with the danger of losing our souls. But the trembling sinner is often as much afraid of casting himself, without reserve, upon the Lord's free mercy, as Esther was of coming before the king. Let him venture, as she did, with earnest prayer and supplication, and he shall fare as well and better than she did. The cause of God must prevail: we are safe in being united to it. - Matthew Henry - Theologian