=========================================================== Scripture Studies: Vol. VIII, No. 8 - October 2001 =================================================== In this issue: Old Testament Study - Zechariah 13:7:9 Patience in Affliction, pt. 4, by Richard Baxter New Testament Study - Matthew 11:16-24 A Topical Study - Loving God vs. Loving the World, pt. 22 A Study in Psalms - Psalms 45 Masthead -------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet, free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list send your request to the above address, or, via email to Scott Sperling at: ssper@aol.com Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright ©1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers =========================================================== Old Testament Study - Zechariah 13:7:9 ====================================== The Last Days Summarized ------------------------- 7"Awake, O sword, against my shepherd, against the man who is close to me!" declares the LORD Almighty. "Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. 8"In the whole land," declares the LORD, "two-thirds will be struck down and perish; yet one-third will be left in it. 9This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The LORD is our God.'" Here in Zechariah 13:7-9, the Lord (thought Zechariah) gives an introduction to the final section of the book of Zechariah. This introduction summarizes the last days, which Zechariah depicts in the final section of his book. The theme of this section is "the judgment by means of which Israel will be finally purged and transformed into the holy people of Jehovah" [Baron, 473]. In the summary: the Messiah is struck down; the children of Israel are scattered, and suffer; when back in their land, two-thirds are struck down; the remnant is purified; the remnant turns to God. This introduction to the final section prophesies first the persecution of the Messiah: "'Awake, O sword, against my shepherd, against the man who is close to me!' declares the LORD Almighty" (vs. 7). Here we have, in effect (since this is the prophecy of God), the divine decree that Christ would die for our sins. It was not an accident of history that Jesus died on the cross. It was part of God's perfect plan, as evidenced by the many Old Testament prophecies that the Messiah would suffer. The "shepherd" spoken of here is, of course, the Messiah. The Messiah as shepherd is a recurring motif in the book of Zechariah. Other symbolism in this verse indicates that the Messiah would die at the hands of authorities. "The sword is the symbol of judicial power. The taking away of life being the highest function of government, the sword, which is the instrument of violent death, was selected as the symbol of these functions. The magistrate was called one who beareth the sword (see Rom. 13:4), because he wielded judicial power. Hence the great doctrine here set forth is, that the death of Christ was a judicial act, in which He endured the penalty of that law whose penal power was symbolised by this sword of divine wrath" [Moore, 213]. Jesus came to earth as the Messiah to His own people, the children of Israel, and their rejection of Him led to the events that resulted in His death. And so, it is not surprising that they would experience affliction as a result of rejecting Him. The first adverse result was that the children of Israel were driven from their land and scattered throughout the world, as prophesied here: "Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones" (vs. 7). The prophecy of the "scattering" of the sheep was fulfilled in a couple ways. First, immediately after Jesus' arrest, His disciples scattered, leaving Jesus to suffer alone. Jesus cites this verse as being fulfilled in this way: "Then Jesus told them, 'This very night you will all fall away on account of me, for it is written: "I will strike the shepherd, and the sheep of the flock will be scattered"'" (Matt. 26:31). Then also, as I and many other commentators believe, this verse had further fulfillment in the general dispersion of the children of Israel from the promised land. "The scattering of the sheep must not be limited exclusively to the dispersion of the disciples on the night of Christ's arrest, but refers to that general dispersion that should follow the death of Messiah" [Moore, 214]. The children of Israel not only were scattered physically after the Messiah was stricken, they were also, in a sense, scattered spiritually as a direct result of the death of the Messiah. The death of the Son of God is a stumbling block to many children of Israel, even in light of the many places where the suffering Messiah is prophesied in the Old Testament. Verse 7 also succinctly predicts the suffering that the children of Israel would face as they were dispersed throughout the world: "... and I will turn my hand against the little ones" (vs. 7). Then in verse 8, the prophecy jumps to the end-times, after the children of Israel have returned to the land, when they will face great affliction: "'In the whole land,' declares the LORD, 'two-thirds will be struck down and perish; yet one-third will be left in it'" (vs. 8). Though two-thirds "will be struck down", yet, "one-third will be left." God always leaves His remnant. Isaiah prophesies similarly: "Though your people, O Israel, be like the sand by the sea, only a remnant will return. Destruction has been decreed overwhelming and righteous. The Lord, the Lord Almighty, will carry out the destruction decreed upon the whole land" (Isa. 10:22-23). This remnant, essentially the final remnant taken from the children of Israel, will be precious to God. Yet they too will face affliction. However, their affliction will be a cleansing affliction, similar to the refining fire of silver or gold: "This third I will bring into the fire; I will refine them like silver and test them like gold" (vs. 9). This refining affliction will achieve its goal. It will turn the hearts of the chosen remnant toward God: "They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The LORD is our God'" (vs. 9). What a glorious day that will be! The angels will surely be rejoicing when the remnant of God's chosen people finally turn their hearts back to God, and worship their Messiah, Jesus Christ, as Lord. =========================================================== Patience in Affliction, pt. 4, by Richard Baxter ================================================ A Classic Study by Richard Baxter (1615-1691) [Here, we continue a reprint of excerpts from Richard Baxter's work entitled Obedient Patience. In each article, Mr. Baxter gives advice on how to be patient through a specific type of affliction.]-Ed. Under the Sufferings and Death of Friends ----------------------------------------- Another case which requireth obedient patience is the sufferings and death of friends, whether near us, as wife, husband, children; or more remote, as those that have been most kind to us, most faithful to God, or most useful to the church. It is not only lawful, but a duty, to be duly sensible of such a loss: to be void of natural affection, and to bear all men's sufferings too easily, saving their own, is the odious quality of the basely selfish. And alas! Many good Christians are yet with greater reason grieved for the death of wicked children or relatives, lest they be in helpless misery: and some parents mourn for their dead infants, as doubting of their salvation. Something should be said against impatience in every one of these several cases: 1) Of children; 2) Of ungodly kindred; 3) Of some dear friend, who died in pain or misery; 4) Of some pillars in church or state. I. Of children-Faithful parents have no just cause to be impatient at the death of infants. For, 1. For my part, I think that God hath promised their salvation. 2. And they are taken out of a dangerous and troublesome world. What abundance of sad thoughts must they have undergone, and what abundance of temptations, and what abundance of sufferings of many kinds, if they had lived till old age? Had it been but the fear of dying, to escape it is no contemptible mercy. To be at the harbour so easily and quickly, while others must be tossed many score years on so tempestuous and dangerous a sea, is a matter of rejoicing. And though confirmed grace be never lost, such as I, who incline to think that the grace given to the infants of believers as such is as losable as Adam's, or the angels that fell, was, must with Augustine take it for a mercy that their possible apostasy is by death prevented. For my own part, when I see how many children of excellent men prove wicked, and scourges to the church, and what a miserable world it is that we are in, even sunk into darkness, wickedness, and self-destruction, like the suburbs of hell, I have many times rejoiced, but never grieved, that I never had a child. And why then should I mourn if I had one, and God had quickly taken him away? II. Of ungodly kindred-I confess the death of ungodly kindred is a humbling case: to think where they are, as God's word tells us of all the unconverted and unholy, and to think that they are past all help and hope, remediless forever. But yet we have all this to command our patient submission to God. 1. God, who is absolute Lord of his creatures, is wiser and more merciful than we, and doeth all well, and to His glory. And His will is still fulfilled, which is the end of all. And if we knew what He knoweth, we should rest satisfied in His works, as better than our will and way would have been. 2. When we come to heaven we shall be fully reconciled to all the severest providences of God: for our mind and will shall be conformed to God's. 3. We should rejoice with the blessed, as well as be sorrowful with the miserable. And oh! What worlds of glorious angels and spirits are there for us to rejoice with, which in proportion should quite overbalance our sorrow for the damned. 4. The destruction of the wicked should call us to think how unspeakably we are beholden to God for ourselves, and so many of our friends, and all the faithful, that He did not forsake us, and cut us off in our impenitent state. 5. What are your kindred, that they should be more lamented than all the rest of the ungodly world? How incongruous had it been for you to cry and mourn inordinately for the death of some one person, when the plague lately took away in the city a hundred thousand! And when the world lieth in heathenism, infidelity, ignorance, and ungodliness, is it congruous for you to be over-troubled for one, because he is akin to you? III. Of some dear friend, who died in pain or misery-But suppose the case be the death of some dear friend of ours. When we think of the great pain in which they died, or of the grave where now they lie corrupting, or of our former familiarity, our present losses, we are apt to over-grieve. But, 1. We always knew that they must die. Do not as many die as are born? 2. We had a long time to prepare each other for our parting, and doth it now come as an unexpected thing? What else did we live together for, but to help each other to prepare for death? 3. Should we not be thankful to God for the use and comfort of them so long? 4. Is it not a matter of greater joy, than our loss should cloud, that they have ended all their work and suffering, and have safely escaped all their enemies and dangers, and are past all fears and sorrows, and are everlastingly delivered from all the guilt and power of sin, and have the end of all their faith and patience, their work and hope, and are triumphing with Christ and all the blessed in heavenly endless joy and glory? Do we believe this, and yet do we not rejoice with them, but mourn as those that have so such faith or hope? 5. And as to their late pains, it is none when it is past: I would not now wish myself that I had never felt the pain that is past; much less do they wish it that are with Christ! And yet we are apter to keep imprinted on our minds the groans and dying sorrows of our friends, than all the former comforts of their lives, or all the joy that they have now with Christ, and shall have forever. 6. Though natural affection be laudable, usually much faultiness showeth itself in our over-much sorrow: 1. It showeth that we prepared not for it as we ought to do. 2. It showeth that we have too great a love still for this world and present life. 3. And that our belief of heaven and the blessedness of the spirits of the just with Christ, is very weak, and too little effectual. 4. And it showeth that we expect a longer life on earth ourselves, than we have just cause to do. If we knew we should die the next day or week, it would be folly to mourn for our parting from a friend that died but the day before. Would we not have their company? And where can we have it but where we are to be ourselves? And are we so sottish as to forget how quickly we must follow them and be gone? If we love their company, we should rejoice that we shall quickly meet them, and live with Christ and them forever. I have oft thought (and mentioned it) how like it was to this our folly, when I have seen a man fetch his beasts home out of pasture, and when one hath gone through the gate, another hath looked and mourned after him, not knowing that he was presently to follow. Alas! It is want of conversing by faith with the saints above, which maketh us overgrieve for the miss of them here below. And as to the loathsomeness of the grave and rottenness, it is the fruit of sin, and we always knew that flesh was corruptible. It is made of that which lately stood on our tables, the flesh of sheep, and beasts, and swine, and birds, etc., turned into the flesh of man: and before that, it was grass growing for the food of cattle in the fields. But the soul corrupteth not; and if it change the rags of flesh, for a building in the heavens, why should we repine at this? The soul is the man; and God will change these vile bodies, and make them incorruptible, and spiritual, and immortal, like to the glorious body of Christ (see Phil. 3:19,20). IV. Of some pillars in church or state-But our sorrows seem to be more justifiable, when we mourn for the loss of the pillars or useful servants of the church. Their death is the loss of souls, yea, of many, and a sign of God's displeasure to a land. But as to this also: 1. Magistrate, and ministers, and all, are mortal; they have their work and time, and then they must go home. They came not to abide on earth, but to do their message and be gone. When they have faithfully finished their course, they must go to their Master's joy, that he that soweth and he that reapeth may rejoice together. 2. Thank God for the good He hath done by them, and pray for a succession of more. God will not serve Himself here by one generation only: as the same rose or other flowers, which you get this year, will not serve you for the next; nor the same fruit or crop of corn, but every year must bring forth its own fruit; so must it be with serviceable men. Elisha must have his time and part, as Elijah had; and a David, Solomon, Hezekiah, or Josiah, live not here always. Every generation must have its proper servants, work and honour. If some have till evening borne the burden and heat of the day, allow them their rest, and let others work the folowing day. 3. And God hath the fullness of the Spirit in Christ, to send forth our successors: and He is the Lord of the church, and knoweth what is best, and what the people are fit to receive. Christ lived on earth to no great age, and He tells His apostles, that it was expedient for them that He go away, that the Comforter might come (see John 16:7). God will choose His own servants, and their times, and we must submit to His disposal. 4. Paul was permitted at Rome to dwell two whole years in his own hired house, and receive all that came to him; preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. But I have been permitted above fifty years to preach the same gospel, though long a law, and bishops, and justices did forbid me (save that for nine or ten years, they confined my vocal preaching to my house). James was cut off near the beginning of his apostleship: Stephen was sooner cut off than he. Some excellent ministers hath God taken away young. 5. Christ is more worthy of their company than we are. Heaven is more worthy of them than earth, than those that hate them and abuse them; "Of whom the world was not worthy," (Heb. 11:28). The world knoweth not the worthy of a saint, or how to use him, or what use to make of him. 6. We know not from what approaching evil God in mercy taketh them away. We have lately lamented the death of many excellent persons, magistrates and ministers; but the storms that are now assaulting us tell us that it was a seasonable and merciful change to them. Christ saith, "If ye loved me, ye would rejoice, because I go to the Father" (John 14:28). They mourn not for their own removal: would you wish them here again from heaven? You do not mourn that Christ, and Abraham, and David, and the apostles are gone to heaven; nor that Lazarus changed his beggary for Abraham's bosom; nor that the martyrs are gone thither. The ancient churches were wont with thankfulness to recite the names of their departed pastors in their liturgies, and to keep days of thanksgiving (which we call holy-days) in memorial of their martyrs. They may say as Christ, "Weep not for me, but for yourselves and your children", for those that must endure the storms that are coming upon us, and must be sifted by Satan and his ministers, to try whether their faith and constancy will fail. Christ purchased them for heaven, and He will have them there. It is His will and prayer, "Father, I will that those whom thou hast given me be with me where I am, that they may see the glory which Thou hast given me," (John 17:24)-a better sight than we see here, when we are laid among malefactors in jails, or scorned for preaching. "If our hopes were in this life only, we were of all men most miserable": and do we love them so little as to wish them with us in so miserable a life? Is vanity and vexation, and the portion of the wicked, better than the Jerusalem above? Our cows, and sheep, and hens, etc., when they have bred up their young ones at great pains and love, must part with them for us to kill and eat, yea, and with their own lives also: and shall we grudge that our friends and we must die to go where God will have us? If God should not take our friends or us till our wills consented, I doubt we should stay here too long, unless pain constrained us to consent; but God is fittest to choose the time. "Precious in the sight of the Lord is the death of all His saints" (Ps. 116:15). "Even the hairs of their head are numbered" (Matt. 10:30). It is not then for want of love to them that they are taken away by death. "They rest from their labour and their works follow them" (Rev. 14:13). Were we not fools and slow of heart to believe what the gospel saith of blessed souls, we should know that they ought to suffer with Christ, and then to reign with Him, as He suffered, and then entered into His glory. And, as David said of his child, we shall come to them, but they shall not return to us. =========================================================== New Testament Study - Matthew 11:16-24 ====================================== Spiritual Childishness ---------------------- 16"To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: 17'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' 18For John came neither eating nor drinking, and they say, 'He has a demon.' 19The Son of Man came eating and drinking, and they say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners."' But wisdom is proved right by her actions." 20Then Jesus began to denounce the cities in which most of His miracles had been performed, because they did not repent. 21"Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. 23And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. 24But I tell you that it will be more bearable for Sodom on the day of judgment than for you." In chapters 11 and 12, the Gospel writer Matthew is presenting episodes in Jesus' life where He asserts His authority as the Son of God. Earlier in chapter 11, Jesus answered John the Baptist's query whether Jesus is "the one who was to come" (meaning, the Messiah and Savior of the children of Israel). Jesus answered in the affirmative, and gave as evidence works from His life that fulfilled prophecy. Beginning in verse 20 of chapter 11, Jesus will assert His authority as the Son of God by denouncing those who reject Him. First though, in preparation for that denunciation, Jesus speaks of the fickleness of the people: "To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' For John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners."' But wisdom is proved right by her actions" (vss. 16-19). Jesus finds fault with the people for criticizing both Him and John the Baptist. The people criticized John because he was too reclusive; they criticized Jesus because He was not reclusive enough. In this way, they were childish. Essentially, because they did not get their "way", they criticized. God's servants did not live up to the peoples' expectations, so the people rejected God! Nothing could please them. And attitudes towards God's servants have not changed. "Let a minister, or other active Christian, be grave and serious, and people will at once complain of him as sour or dull; let him be cheerful, and they will say, 'Entirely too much levity'" [Broadus, 246]. When a minister speaks out against sin, he is a prude. When he shows love towards sinners, he is a hypocrite. No matter what he does, he is misjudged and rejected. Ministers must keep in mind that they will not be judged by God based on the criticism by the people. As Jesus said: "But wisdom is proved right by her actions" (vs. 19). Jesus' rebuke of the people's childishness becomes sharper, as He denounces those who have not repented: "Then Jesus began to denounce the cities in which most of His miracles had been performed, because they did not repent. 'Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you" (vss. 20-22). "Gracious as is the Son of man in His exhibition of Himself as the friend of publicans and sinners, He can also insist upon repentance, and threaten judgments upon the impenitent as severely as John himself; yea, more vigorously and severely than he, since He is Himself the judge" [Spier, in Broadus, 246]. Jesus goes out of His way to denounce the cities "in which most of His miracles had been performed." His emphasis on these cities reinforces the fact that knowledge brings responsibility. "It is clear that Jesus had performed a number of miracles, mostly works of healing, and He expected those who saw them to recognize them for what they were, signs that God was at work in their midst" [Morris, 287]. "Some cities were more favored with the Lord's presence than others, and therefore He looked for more from them... The more men hear and see of the Lord's work, the greater is their obligation to repent. Where most is given most is required" [Spurgeon, 140]. For those of us who live in America, we should take special note of this. Our nation was founded by Christians, and we have no shortage of Christian churches. If we choose not to repent, will we not be judged all the more severely? The importance of knowledge in determining the extent of judgment is underscored also by the cities Jesus compares to those He denounces. "Tyre and Sidon" were regarded by the children of Israel as wicked "despisers of God" [Calvin, 15]. They are mentioned often as recipients of God's judgment due to their idol worship and other wicked deeds (see Isa. 23; Ezek. 26-28; Joel 3:4; Amos 1:9-10; Zech. 9:2-4). And then "Sodom", of course, is well known to many people, Jews and Gentiles, as an archetype of sin. Many Jews of Jesus' time thought "themselves safe for eternity because they were Abraham's descendants, and looked down with contempt upon all Gentiles" [Broadus, 248]. How shocking it must have been for them to come out on the short side of a comparison to the worst of Gentile cities! What also is surprising in this passage is what Jesus, who is all-knowing, tells us about the response the wicked cities would have had to seeing these same miracles. Tyre and Sidon "would have repented long ago in sackcloth and ashes." And Sodom, wicked Sodom, would not have been destroyed in judgment, but "would have remained to this day." The question one might ask: why then did not God reveal Himself to Tyre, Sidon and Sodom in a way that would have brought about repentance? This is the mystery of God's sovereignty in election. "According to our Lord's declaration, God gave the opportunity where it was rejected, and it was not given where it would have been accepted. This is true, but how mysterious!" [Spurgeon, 141]. Though God's choices in election may be mysterious to us, there is nothing unjust about them. God does not owe special revelation of Himself to anyone. And indeed, God is revealed day by day, even minute by minute, to us all in a myriad of ways through His creation. One more thing: as mentioned, the cities denounced here are the ones where "most of His miracles had been performed." We know a fair amount about Capernaum, which was essentially Jesus' home town (see Matt. 4:13), and we also have a record of some of the miracles that Jesus performed there (see Matt. 8:5ff; Mark 1:21ff; John 4:46ff). We know a little about Bethsaida, which was the home town of Philip, Andrew and Peter (see John 12:21), and we have a record of a few miracles that Jesus performed there (see Mark 8:22; Luke 9:10). However, we know absolutely nothing about "Korazin", and yet by Jesus' own words, many of His miracles were performed there. This underscores the fact that the narratives in the Gospels describe but a small portion of the great things Jesus did on earth. As the Gospel writer John tells us at the end of his book: "Jesus did many other things as well. If every one of them was written down, I suppose that even the whole world would not have room for the books that would be written" (John 21:25). =========================================================== A Topical Study - Loving God vs. Loving the World, pt. 22 ========================================================= [Here we conclude our series that has the goal of increasing our love for God and the things of God, with the final part of a study by Samuel Annesley, in which he examines, in detail, the greatest commandment..]-Ed. How May We Attain to Love God by Samuel Annesley (1620 -1696) ------------------------------- "Jesus said unto him, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment'" (Matt. 22:37-38, AV). V. The last thing I propose to do is to urge some persuasives to be graciously ambitious of such qualifications, and as graciously diligent in such exercises-And here I must bypass more arguments than I can so much as mention. For the truth is, you can name nothing in the world, but it may be an argument to promote our love to God. 1. Consider, God is our great Benefactor-I mention this twice, that it may be often in your thoughts. Who can reckon up the benefits we receive from God? If love be to be recompensed with love, greater love was never shown than this, that God hath given His Son to die for His enemies. If love be to be purchased at any rate, who can give more for it than eternal life? If love be to be bestowed gratis, who more worthy of it than God? And canst thou, then, do less than love Him? It is commended as an expedient to overcome the worst of our enemies: "If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head" (Rom. 12:20). O what hearts have we, that mercies will not melt them! Reflect a little upon yourselves: we bargain with little children for their love. If we give them but an apple, or a plum, we presently ask, "Will you love me?" And if they promise to love us, we then inquire, "How will you love me?" O dear Christians, turn to your God! Solomon tells us that "a gift whithersoever it turneth, it prospereth" (Prov. 17:8). Shall God's gifts be the only exception to that proverbial maxim? For shame, Christians! Let us strive who shall be first in crying, "O come let us worship and bow down: let us kneel before the Lord our Maker" (Ps. 95:6). "Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture" (Ps. 100:3). "O love the Lord all ye His saints: for the Lord preserveth the faithful" (Ps. 31:23). God is pleased to give us in actual possession what His wise love thinks fittest for us; and God is pleased to give us promises suitable to every condition we can be in in this world. For instance: in case of want, "Take no thought, saying, 'What shall we eat?' or, 'What shall we drink?', or 'Wherewithal shall we be clothed?'" Surely, if we may be solicitous about any worldly concern, it is about food and raiment; but Christ chargeth us, upon our Christianity, not to be thoughtful about them: "For after all these things do the Gentiles seek." But if we do not take care for food and raiment, we must starve. Christ doth, as it were, say, "Nay; there is no danger of then; 'for your heavenly Father knoweth that ye have need of all these things'" (Matt. 6:31-33). Were this believed, men should lay aside their callings. No warrant for that: Christ layeth down a rule for our practice, as the condition of the promise: "Seek ye first," not only, but first, "the kingdom of God and His righteousness," and then, in a way of diligence, not negligence, "all these things shall be added unto you." This in respect of want. Take another in case of danger: "The name of the Lord is a strong tower: the righteous runneth into it, and is safe" (Prov. 18:10). O how safe is that person that is, as it were, garrisoned in the divine attributes! In case of suffering: "Verily I say unto you, 'There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's but he shall receive an hundred-fold now in this time'" (Mark 10:29-30); an hundred-fold more comfort in parting with all for Christ, than he could have had in keeping all, and denying of Him. But why should I name particulars? There is enough in one scripture whence to form many incentives to love God: "We know that all things work together for good to them that love God, to them who are the called according to His purpose" (Rom. 8:28). Pray mark this place. We-It is not only the apostle, but all believers. Know-It is not, "We only think or hope," but, we know. That all things-All those afflicting providences which are most grievous to be borne; all those dark providences which we know not what to make of. Work together-Though we cannot presently anatomize every particular providence, yet in their contexture we cannot but say they are gracious, and for good-for the spiritual and eternal good of all them that love God. "O, but here I stick, I cannot say I love God." Read on: the next clause is the best interpreter of this To them who are the called according to His purpose-That is plainly, to those that obey Christ's call in His word, to all that are converted, to all that are willing to be taught and ruled by Jesus Christ. And though thou darest not own thy conversion, yet thou darest not deny this evidence of it; namely, that thou wouldest fain comply with Christ in everything. 2. Love to God ennobles all other graces-I will not meddle with the controversy about faith's being informed by love, or love being, as it were, the soul of faith. The scripture tells that "faith worketh by love" (Gal. 5:6); and it is by loving nothing so much as God. Love is the most ingenuous grace, the most heavenly grace, the most god-like grace: all other graces are more or less excellent, as they are enlivened with love to God. Sales illustrates it thus: "The general of an army having gained some renowned victory, will have all the glory of it; for he ordered the battle, and led them on: we name the services of the several parts of the army, both the vanguard, the body, the wings, the rear. So here, some Christians are singular for faith, others for alms-deeds; some for prayer, others for humility; but love to God commands all these; love commands patience to bear, and hope to wait, and faith to believe" [Sales, "Of the Love of God"]. Elsewhere he compares love to scarlet, which is a royal cloth not for the wool, but for the dye; so a soul, as it were, double-dipped in love to God, is the most excellent Christian. 3. Love to God rectifieth all other loves, and keeps them in due bounds-The same author hath this other illustration; namely, "I may love my servant: but if I do not love my child better than I love my servant, I am defective in my love. Well, then, I must love my child; but if I do not love my wife better than I love my child, I am defective in my love. Well, then, I must love my wife; but if I do not love God infinitely more than I love my wife, I am defective in my love. You shall see," saith he, "a mother so busy about her child, as if she had no love for anyone else, as if her eyes were for nothing else but to look upon it, and her mouth for nothing else but to kill it. But now, if she must lose her child or her husband, her love to her husband is so great as if she had no love for her child at all. So when God and those we most dearly love stand in competition, you may soon see the subordination of our love." Though, let me add this for your encouragement: God never calls for the hating of other things for love to Himself, but He doth most singularly make in Himself whatever any one parts with for Him. When God requires the banishment of other objects, it is to communicate Himself more fully, more clearly, more sweetly. Look over what Martyrology you please, I think you will scarce find so much as one dying for Christ any other way than triumphing; whereas many, of as eminent graces as they, die in their beds, little less than despairing. What encouragement may this be for the worst of times! 4. Our love to God doth more sensibly quiet our hearts, than God's love to us-For though God's love to us be infinitely greater than our love to God; yet, till His love to us have drawn out our love to Him, we do more abuse His kindness than other persons do whom He doth not so love. This is most evident in a person just upon the borders of conversion, but yet unconverted: God is abundant in His love of benevolence; He is now engaged upon the making of means effectual for His thorough regeneration. But now in this work there are several things to be done, which, though they speak greater love on God's part than ever He before showed him, yet while God is at work, the person quarrels with God more than about any former providences of his life. God, to tame him, brings him under great afflictions; upon which he either flies in His face, or lies sullen at His feet, and thinks he may well do so. Well, but God will not thus leave him: God follows him with terrors of conscience; "the arrows of God stick fast in him, and the poison thereof drinketh up his spirits." But he will not yet yield; he holds fast his iniquity, which he is as loath to part with as his life and rather hates than loves God for all this kindness: so that till he is brought to love God, God's love to him doth no way quiet him. By which you may plainly see that, let God's love to us be never so great, we misinterpret all till we love God again; and then, let God do what He will, he is quiet; let his sufferings be next to hell-torments, he will not allow one hard thought of God. Therefore, be persuaded to get, increase, and exercise this love to God with all your hearts, souls, and minds. I have been too long already, and therefore will be as brief as may be in answering these two complaints- COMPLAINT 1: "All that hath been said makes me fear, I have no true love to God at all. I cannot say, I love God more than the creature. I feel my heart more sensibly warping towards the world in the service of God, than springing towards God in my worldly affairs." To this I answer by these distinctions: DISTINCTION 1. We must distinguish between the estimation of our love and the commotion of it-The commotion may be greater, where the estimation is less. One whose love is fixed upon God, though he is so far from forsaking God, that he will forsake all things for God; yet he may, till he recollect himself, be more moved with some petty loss. In short, he may have some violent gust of affection after other things; but the constant breathings of his soul are after God. DISTINCTION 2. We must distinguish between the solidity of our love, and the flashiness of it-Between a superficial and a lasting joy. For instance: a covetous man may laugh more when he is tickled than when you give him a thousand pounds; but he is a thousand times more joyful of his thousand pounds than of his being tickled. The soul's love to God is well-rooted (see Eph. 3:17). As a sick man is pleased with one that will sit with him, and alleviate his pains by diversion; but he is more pleased with that man that shall cure him. While our souls are in a sickly frame, we are pleased a little with variety of diversions; but we soon see their emptiness, and charge our souls to return unto God for a perfect cure. DISTINCTION 3. We must distinguish between our spiritual love and our sensible love-While we live in this world, such is our weakness through the remainders of sin and imperfection of grace, that our animal and vital spirits are more affected with sensible things than with spiritual. The things of the world are near to us, and we cannot live without them; but yet he that loves God never says, upon the enjoyment of them, "Soul, take thine ease" (Luke 12:19). O no; he is angry, and grieved that he is at all pleased about such things. COMPLAINT 2: "I hope I am not wholly destitute of this excellent grace; yet I am afraid to own that I have it. Is it impossible to get my heart above this uncomfortable uncertainty? O that my heart were more raised and fixed above this anxious temper!" I will close all with an essay to answer this complaint; only premise, let not anything that shall or can be spoken be wrested to give the least encouragement imaginable to anything of sin. Take heed you do not, upon any account, gratify your sloth or indifferency of spirit, or any sins of omission. Keep off this rock, and then thy solicitude about thy fickleness gives thee grounds of hope to get above it. Take, therefore, these short directions, how to get and keep the most certain, constant, comfortable, spiritual frame of divine love that is to be had upon earth: 1. Keep a severe watch against all sins-Yet give not way to drooping fears, because of unavoidable infirmities. "If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with Thee that Thou mayest be feared" (Ps. 130:3,4). 2. Observe your own temper-What it is that most draws out your love to any person or thing in this world, and improve that very inducement to love God: "He is altogether lovely" (Song. 5:16); that is, imagine or name anything that is most desirable, most worthy to be loved and admired; and that is He. 3. Endeavour to love God out of duty, when, to your own apprehension, you cannot love Him out of grace-I would commend this to you for all your gracious carriage towards God, and for all the kindness you would receive from God. For instance: repent, as it is a duty, even while you fear you want the grace of repentance. Believe, as it is a duty, while you think you cannot act faith as a grace. So justify God, (that is, acknowledge God to be righteous, though He condemn you), when you fear God will not justify you. Sanctify God, (that is, celebrate God's holiness), when you fear He will not sanctify you; that is, not make you holy. So set yourselves to love God; that is, take heed you do not offend Him; do all you can to please Him; take up with nothing on this side Himself. In short, let God find you in a way of duty, and you will find God in a way of grace. 4. Study Christ-What divine love we either receive or return, it is through Christ. You may look for encouragement from Christ for everything but sin. In everything have recourse to Christ, for the performance of every duty, for the attaining of every grace; when you fear grace is withering, Christ will revive it. In a word: pray and strive that you may feel what it is for "Christ to be all in all" (Col. 3:11). Christians, practically mind these four directions, and they will be as the wheels of Christ's chariot that is "paved with love," to bring His beloved to glory (Songs. 3:10). =========================================================== A Study in Psalms - Psalms 45 ============================= Psalm 45 - Royal Wedding ------------------------ For the director of music. To [the tune of] "Lilies." Of the Sons of Korah. A maskil. A wedding song. 1My heart is stirred by a noble theme as I recite my verses for the king; My tongue is the pen of a skillful writer. ------------------------------------------- 2You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. 3Gird your sword upon your side, O mighty one; clothe yourself with splendor and majesty. 4In your majesty ride forth victoriously in behalf of truth, humility and righteousness. Let your right hand display awesome deeds. 5Let your sharp arrows pierce the hearts of the king's enemies; Let the nations fall beneath your feet. 6Your throne, O God, will last forever and ever; a scepter of justice will be the scepter of your kingdom. 7You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. 8All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory, the music of the strings makes you glad. 9Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir. -------------------- 10Listen, O daughter, consider and give ear: Forget your people and your father's house. 11The king is enthralled by your beauty; honor him, for He is your lord. 12The Daughter of Tyre will come with a gift, men of wealth will seek your favor. 13All glorious is the princess within [her chamber]; her gown is interwoven with gold. 14In embroidered garments she is led to the king; her virgin companions follow her and are brought to you. 15They are led in with joy and gladness; they enter the palace of the king. 16Your sons will take the place of your fathers; you will make them princes throughout the land. ----------------------- 17I will perpetuate your memory through all generations; Therefore the nations will praise you forever and ever. ------------------- As the inscription says, this is a "wedding song". After a brief introduction (vs. 1), the groom is described (vss. 2-9), and then the bride is given instructions to prepare for the wedding (vss. 10-16), followed by a brief conclusion (vs. 17). As we shall see, this is not to be an ordinary wedding: it is a royal wedding. And then also, this is not to be an ordinary royal wedding, it is a wedding between the Prince of Peace, and His bride. Though some commentators see this psalm as describing a wedding of Solomon (while at the same time containing Messianic symbols), in my opinion, the Messianic interpretation overwhelms any references this may have had to any earthly wedding. I hold to Spurgeon's view of this psalm: "Some here see Solomon and Pharoah's daughter only-they are shortsighted; others see both Solomon and Christ-they are cross-eyed; well-focussed spiritual eyes see here Jesus only, or if Solomon be present at all, it must be like those hazy shadows of passers-by which cross the face of the camera, and therefore are dimly traceable upon a photographic landscape... This is no wedding song of earthly nuptials, but an Epithalamium for the Heavenly Bridegroom and His elect spouse" [Spurgeon, 313]. The Psalmist introduces his work: "My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer" (vs. 1). The Psalmist describes his feeling of inspiration. His "heart is stirred" to write the psalm. The Psalmist attributes the cause of his feelings of inspiration to the subject matter, to "the noble theme". Indeed, this psalm has a "noble theme", the noblest of themes, the wedding of the Son of God to His bride, the church. And though the Psalmist feels his inspiration comes from "the noble theme", there is more behind his feelings of inspiration. The Holy Spirit is speaking through him, guiding his pen as he writes. How true is the statement: "My tongue is the pen of a skillful writer." The "skillful writer" is the Holy Spirit, dictating the words written by the Psalmist's pen, choosing the words skillfully for inclusion in the Holy Word of God. In the first half of the psalm, some attributes of the bridegroom are enumerated: His excellency through His grace: "You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever" (vs. 2). It is quite appropriate that our Lord's grace be described as the root of His excellence, because, from our viewpoint, the grace of our Lord Jesus Christ is the most valuable of His attributes. We are saved by His grace, and what more valuable a gift have we received from Him, but our salvation? His splendor and majesty: "Clothe yourself with splendor and majesty" (vs. 3). Though He came to earth in humility, on that glorious wedding day, He will be clothed in "splendor and majesty": the "splendor" and "majesty" that His exalted position deserves. His righteousness: "Gird your sword upon your side,... ride forth victoriously in behalf of truth, humility and righteousness" (vs. 3, 4). His dedication to righteousness is demonstrated by His willingness to fight for it, as He "girds His sword" and "rides forth victoriously in behalf of truth, humility and righteousness." His almighty power: "Let your right hand display awesome deeds" (vs. 4). He has almighty power, which He displays in "awesome deeds." His power to inspire conscience: "Let your sharp arrow pierce the hearts of the king's enemies" (vs. 5). Throughout the ages, our Lord, by His Spirit, has pierced the hearts of His enemies. Many of His sworn enemies have repented, and have become among His staunchest allies. Many who formerly fought against Him, now serve Him willingly. His power to inspire worship: "Let the nations fall beneath your feet" (vs. 5). There is no one else worthy of our worship. His everlasting kingship: "Your throne, O God, will last forever and ever" (vs. 6). O you enemies of our Lord, know this: His throne "will last forever and ever." Wouldn't you much rather serve the everlasting king than forever battle against Him? His just rule: "...a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness" (vs. 6, 7). Fear not His rule, you lovers of righteousness and justice. Justice is the sign and "scepter of His kingdom." God's anointing: "...therefore God, your God, has set you above your companions by anointing you with the oil of joy" (vs. 7). Because of His righteousness, God has exalted Him to the highest place. His beauty: "All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory, the music of the strings makes you glad" (vs. 8). The beauty of the bridegroom is evident to all who know Him. His beauty is in His fragrance, making beautiful everything around Him. His bride: "Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir" (vs. 9). Our Lord could have chosen the rich and the beautiful of this world as His bride, but He chose those who belong to His Church, sinners redeemed by His grace. What a privilege! To be chosen as the bride of the Lord of the Universe. It becomes clear in reading the description of the bridegroom, that this psalm cannot refer to Solomon, but must refer only to the Lord Jesus Christ. Who but He has been "anointed with grace" (vs. 2), "blessed forever" (vs. 2), "rides forth victoriously in behalf of truth, humility and righteousness" (vs. 4), has displayed "awesome deeds" (vs. 4), is worthy to have "the nations fall beneath His feet" (vs. 5), has a throne that "will last forever and ever" (vs. 6)? In verses 10 through 15, the bride is addressed. The Psalmist gives the bride instructions to prepare for the wedding: "Listen, O daughter, consider and give ear: Forget your people and your father's house" (vs. 10). As the affianced bride of Christ, we of the church are to "forget [our] people and [our] father's house." We are to renounce the world and pledge ourselves to Christ. "To renounce the world is not easy, but it must be done by all who are affianced to the Great King, for a divided heart He cannot endure; it would be misery to the beloved one as well as dishonour to her Lord" [Spurgeon, 319]. Christ is our Lord, and in honor and service to Him, we are to "forget" our people. "Philosophy is an art of remembering, but divinity includes in it an art of forgetting" [Thomas Adams, in Spurgeon, 332]. We are to "forget" in the sense that we are not to keep looking back and longing for things worldly. As the bridegroom Himself warned us: "Remember Lot's wife. Whoever tries to keep his life will lose it, and whoever loses his life will preserve it" (Luke 17:32-33). The less worldly we are, the more beautiful we are to Christ: "The king is enthralled by your beauty; honor him, for he is your lord" (vs. 11). We must remember that, as His bride, we are to, in all things, honor our Lord. This may prove difficult (as we all know), because the world is constantly vying for our affections: "The Daughter of Tyre will come with a gift, men of wealth will seek your favor" (vs. 12). We must resist the overtures of the world, so as to not dishonor our wonderful Lord, and mar the royal wedding. To honor our Lord in all things makes us beautiful to Him: "All glorious is the princess within her chamber; her gown is interwoven with gold. In embroidered garments she is led to the king; her virgin companions follow her and are brought to you" (vss. 13-14). What a glorious day it will be, when we are brought to Christ as His bride: "They are led in with joy and gladness; they enter the palace of the king" (vs. 15). We will know "joy and gladness" on that day such as we have never known. Then, after the wedding, the Church will rule with our Lord: "Your sons will take the place of your fathers; you will make them princess throughout the land" (vs. 16). The Psalmist concludes with a response: "I will perpetuate your memory through all generations; therefore the nations will praise you forever and ever" (vs. 17). And indeed, through this beautiful psalm, the writer has served to "perpetuate" the memory of our Lord "through all generations." As we consider this royal wedding that we are to participate in, can we resist "praising" our Lord "forever and ever"?