Ecclesiastes 1:17

And I set my heart to know wisdom and to know the folly of ideas and to know foolish behavior, and I know that this as well is like chasing the wind.
Ecclesiastes 1:17 Modern English Version (MEV)
 
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And I gave my heart to know wisdom,.... Which is repeated, for the confirmation of it, from Ecc_1:13, and that it might be taken notice of how assiduous and diligent he had been in acquiring it; a circumstance not to be overlooked;
 
and to know madness and folly: that he might the better know wisdom, and learn the difference between the one and the other, since opposites illustrate each other; and that he might shun madness and folly, and the ways thereof, and expose the actions of mad and foolish men: so Plato (s) says, ignorance is a disease, of which there are two kinds, madness and folly. The Targum, Septuagint, and all the Oriental versions, interpret the last word, translated "folly", by understanding, knowledge, and prudence; which seems to be right, since Solomon speaks of nothing afterwards, as vexation and grief to him, but wisdom and knowledge: and I would therefore read the clause in connection with the preceding, thus, "and the knowledge of things boasted of", vain glorious knowledge; "and prudence", or what may be called craftiness and cunning; or what the apostle calls "science falsely so called", 1Ti_6:20; see Pro_12:8;
 
I perceived that this also is vexation of spirit; See Gill on Ecc_1:14; the reason follows.
 
(s) In Timaeo, p. 1084.
 
John Gill’s Exposition of the Bible
 
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There is absolutely nothing wrong with the pursuit of knowledge although that pursuit can be taken to extreme. Knowledge and wisdom are not the same, nor does wisdom automatically follow after knowledge. One can have a boatload of college degrees, or as one pastor put it, more degrees than Fahrenheit, but that doesn’t guarantee you’ll have an ounce of common sense.
 

Luke 1:31

Listen, you will conceive in your womb and bear a Son and shall call His name JESUS.
Luke 1:31 Modern English Version (MEV)
 
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Call His name Jesus
The name “Jesus”
Bernard has delightfully said that the name “Jesus” is honey in the mouth, melody in the ear, and joy in the heart.
I rejoice in that expression on my own account, for it gives me my share of the delight, and leads me to hope that, while I am speaking, the sweetness of that precious name may fill my own mouth. Here also is a portion for you who are listening: it is melody in the ear. If my voice should be harsh, and my words discordant, you will yet have music of the choicest order, for the name itself is essential melody, and my whole sermon will ring with its silver note. May both speaker and hearer join in the third word of Bernard’s sentence, and may we all find it to be joy in our hearts, a jubilee within our souls. Jesus is the way to God, therefore will we preach Him; He is the truth, therefore will we hear of Him; He is the life, therefore shall our hearts rejoice in Him. His transporting name is an ointment poured forth, and its scent is varied so as to contain the essence of all fragrances.
 
I. THE NAME OF JESUS IS A NAME DIVINELY ORDERED AND EXPOUNDED. Like Himself it came down from heaven, for an angel brought it.
1. It is the best name He could bear. To be the “ Saviour” is His glory.
2. It is the most appropriate name He could receive. God the Father, who knows Him best, sees this to be His grand characteristic, that He is the “Saviour,” and is best represented by this name.
3. It is a name which must be true, since Infinite Wisdom has selected it. A “Saviour” He must be upon a grand scale, continually, abundantly.
 
II. OUR LORD WAS ACTUALLY CALLED BY THE NAME “JESUS” BY MAN. The God of heaven by His angel appoints the Child’s name, but He leaves it to Joseph and Mary to announce it. Those who are taught of God, joyfully recognize that Christ is salvation, and without a question name Him thus.
 
III. THE NAME HAD BEES TYPICALLY WORN BY ANOTHER, BUT IS NOW RESERVED FOR HIM ALONE. Jesus and Joshua are the same word: Joshua the Hebrew form, Jesus the Greek. The son of Nun was a type of the son of Mary. Jesus of Nazareth alone can save fully from sin.
 
IV. THIS NAME IDENTIFIES OUR LORD WITH HIS PEOPLE. He declares His relation to them. It is to them that He is a Saviour (Mat_1:21).
 
V. THE NAME “JESUS” IS ONE WHICH INDICATES HIS MAIN WORK.
1. He “saves” by taking all the sins of His people upon Himself.
2. He “saves” His people by bearing the penalty due to their sins.
3. He “saves” by driving out the vipers of sin from the heart, and implanting in their stead fresh and holy objects, ambitions, motives.
 
VI. THIS NAME IS ONE WHICH IS COMPLETELY JUSTIFIED BY FACTS. Given Him before He had done anything, while yet a babe, has He not earned it? Does He not well deserve the name He bears?
 
VII. THIS NAME IS CHRIST’S PERSONAL NAME FOR EVER.
1. It is a home name. Given Him by His own mother.
2. It is a heart name. Full of the music of love--moving our affections, and firing our souls.
3. It was His death name. Written over the cross.
4. It is His resurrection name.
5. It is His gospel name.
6. It is His heaven name.
There He is ever adored as the “Saviour.” Let us go and tell of this name; let us continually meditate upon it; let us love it henceforth and for ever. (C. H.Spurgeon.)
The Incarnation
The Incarnation was--
1. A fact, revealed in life, words, works.
2. An unfathomable miracle, unprecedented, intimate, voluntary union of Divinity with humanity.
3. A glorious benefit; it is the glory, the light, the life of men.
(Van Doren.)
Signification of the name Jesus
Means Saviour. Salvation is the beginning and end of revelation Substance of gospel truth.
1. Light.
2. Life.
3. Liberty.
4. Pardon.
5. Sanctification.
6. Comfort.
7. Peace.
8. Hope.
9. Triumph.
Christ was and is a Saviour such as the world needs, not as the Jews expected. (Van Doren.)
The name of Jesus
1. Jesus, the Babe of Bethlehem.
2. Jesus, the Saviour of the world
3. Jesus, the Mediator between God and man.
4. Jesus, the Judge of all man kind. (A. F. Barfield.)
The miraculous conception
Had the narrative of the miraculous conception occurred in the literature of a heathen nation, it would justly have raised doubts. But in the sober verses of the Gospels, written by Jews, it takes a far different character. The idea was altogether foreign to the Jewish mind. The Hebrew doctrine of the unity of God, and of the infinite elevation of the Divine Being above man, the profound regard of the Jews for the married state, and their abhorrence of unwedded life, make it impossible to imagine how such a thought could ever have risen among them. The improbability of its being invented by a Jew is heightened by the fact, that, though lofty thoughts of the nature of the Messiah were not wanting in some Israelites, the almost universal belief was that He was to be simply a man, who would receive miraculous endowments on His formal consecration as Messiah. (Dr. Geikie.)
The name “Jesus”
An old divine has somewhere said: “There is majesty implied in the name ‘God.’ There is independent being in ‘Jehovah.’ There is power in ‘Lord.’ There is unction in ‘Christ.’ There is affinity in ‘Immanuel;’ intercession in Mediator;’ and help in ‘Advocate;’ but there is salvation in no other name under heaven but the name of’ Jesus’” (Act_4:12). A Freedman’s teacher writes of a coloured woman who, having learned her alphabet, said, “Now I want to learn to spell Jesus, for ‘pears like the rest will come easier if I learn to spell the blessed name first.’ A good many things “ come easier when we learn that name first.” (Student’s Handbook to Scripture Doctrine.)
Fulness of meaning in the name Jesus
So the name of “Jesus,” the Saviour--a word often pronounced with little estimate of its meaning--will grow in the experience of believing hearts, the hearts of the redeemed, as all “the height, and depth, and length, and breadth” of its unspeakable tenderness, and patience, and love, are more and more in the lapse of ages disclosed to faith; till that name shall be as much more precious than all human names of tenderness and love, as the whole material universe, if crystalized into one huge diamond, would be more precious than one atom of common dust! Do not think we exaggerate. It is impossible to exaggerate the glory of the love “which passeth knowledge,” the value of the “riches” which are “unsearchable. (G. W. Heacoek.)
The lock of the heart
A lock was shown to Gotthold, constructed of rings, which were severally inscribed with certain letters, and could be turned round until the letters represented the name “Jesus.” It was only when the rings were disposed in this manner that the lock could be opened. The invention pleased him beyond measure; and he exclaimed, “ Oh that I could put such a lock as this upon my heart! “Our hearts are already locked, no doubt, but generally with a lock of quite another kind. Many need only to hear the words “gain,” “honour,” “pleasure,” “riches,” “revenge,” and their heart opens in a moment; whereas to the Saviour and to His holy name it continues shut.
The divinity of the name Jesus
“Jesus” was to be the special and peculiar name of the virgin’s Son. It fulfilled prophecy (Isa_42:2).
1. This name was new to the Saviour, who was before called “The Word of God,” “The Son of God,” “The Wisdom of the Father,” &c.
2. It now gained a significance it never heretofore possessed.
3. It became the antitype. Joshua as leader of the chosen people into the Promised Land, and Josedech as high priest, are eminent types of Jesus Christ. By Divine appointment our Lord received this name, implying--
 
I. THE SUBORDINATION OF THE SON. A name to be imposed upon any one, implies the subordination of the recipient to the giver. God the Father alone could have any proper right or authority over Jesus Christ.
 
II. THE PERFECT KNOWLEDGE OF THE FATHER. He alone perfectly knew the office, end, and effects of the Son coming into this world.
 
III. A SIGN OF SPECIAL PRIVILEGE. A God-given name always means special favour and goodwill to the person it is bestowed on. Abraham, Jacob, Samson, Peter, Paul, &c. Conclusion: This name of Jesus being Divine must be--
1. Reverenced and honoured.
2. Loved.
3. Obeyed. Then will its salvation become our own.
(James Merchant.)
The preciousness of the name Jesus
Jesus! Name stupendous and venerable; a font of mercy; an abyss of judgment; wishing to be loved rather than feared. He took the name of Saviour rather than that of Judge. The sinner must hide as did Adam, or despair as did Cain, when he is without Jesus; but with Him he repents in hope, and rejoices in pardon and grace. This name of Jesus is--
1. Of the highest import to the faithful (Joh_1:12). The power by no work of ours; which we cannot take away; a grace given to the willing only; by the conformation of the will and love wholly to God.
2. The one refuge for the penitent.
3. The security in conflict. This name supported many martyrs in their fierce trials. It acts upon the unseen powers of sin.
4. A loving yearning in those using it. It brings before the mind all the cost, agony, and suffering by which our salvation was wrought out by Jesus.
5. An ineffable joy to those loving it. It tells of a past work, a present gain, a future glory. (P. von Hartung.)
The efficacy of this name
The name of Jesus--
1. Consoles the afflicted. Honey in the mouth; melody in the ear; joy in the heart. It speaks of love, pardon, peace.
2. Arms against dangers.
3. Quiets the soul.
4. Renders all prayer profitable. Engrave this name on thy tongue, and if that fail on thy heart, have it ever in thy hand; by it direct thy every thought, word, deed. (M Faber.)
The name of Jesus a New Year watchword
Name of Jesus a watch word for New Year. An excellent and precious treasure; a treasure-house, full of all help, guidance, and comfort.
1. To prodigals, unconverted, ungodly (Act_4:12; Act_3:16).
2. To disciples--partakers of the righteousness of God in Him--full of fightings without and fears within, “the name of the Lord,” &c. Pro_18:10).
3. To Christian Church-workers (Col_3:17).
4. To the bereaved and afflicted, missing this year from the family and Church well-beloved names (Heb_13:8). Take this watchword in four different applications.
 
I. IN CHURCH LIFE. Perilous times, owing to sinful lives and divided interests of those belonging to the Church. Ship toiling through heaving waves, storm-tossed, timbers strained, sails rent; but look at her name, “ Jesus,” and know that she must crest every wave, and weather every storm, till the haven be reached. The name of Jesus teaches of holiness and unity; truly borne, it will rebuke sin and division; known in its saving power, it will make Christians holy in Him, and one in Him.
 
II. IN THE WORLD. We have to live in the world, unsympathizing, scoffing, persecuting. We must not tolerate or countenance sin. Go into the world with the name of Jesus in your heart, and let it not be tainted with evil; hallow the world’s work by it, and let the world’s habits and customs testify of it. As Columbus leaped to plant the banner of Spain upon the new-found world, plant on the unknown land of the New Year the Cross--seize the year for Jesus; carry His name everywhere; let everything bearits impress. The name of Jesus teaches of purity and resolution; truly known it will make the Christian in the world pure in heart, and resolved to stand his ground.
 
III. IN TIMES OF TROUBLE. That were a strange year which should bring us no trouble. As well might we look for a year of undimmed sunshine, without clouds or rain. There will be dark, dreary days, biting frosts, heavy storms and tempests and it is for our good in reaping the fruits of the earth that it is so. In like manner afflictions, trials, sicknesses, losses, disappointments, will come, and for our good, to the bringing forth of the peaceable fruits of righteousness. What does the Christian say to such prospects? He trusts in the name of Jesus and fears no evil, He knows in whom he has believed. The name of Jesus is his comfort and stay and peace. It teaches him resignation and unshaken trust.
 
IV. IN THE HOUR OF DEATH. This may come during the present year. The name of Jesus is the password to heaven. It teaches, in the moment when this world passes away, simple faith in His merits and mediation, by whom alone we can be saved. Other experiences may or may not be ours: death must be. How shall we meet it? Leaning on what rod or staff? The name of Jesus, and faith in His name, is the only sure refuge, and the only secure hope, (Thos. H. Barnett.)
 
Biblical Illustrator edited by Joseph S. Exell M.A.
 

James 1:5

If any of you lacks wisdom, let him ask of God, who gives to all men liberally and without criticism, and it will be given to him.
James 1:5 Modern English Version (MEV)
 
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If any of you lack wisdom - Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them; but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of rebellion, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we “lack wisdom.” We are short-sighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.
 
Let him ask of God - That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psa_25:9; Isa_37:14; Jol_2:17.
 
That giveth to all men liberally - The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mat_7:7-8. The word rendered “liberally” haploos - means, properly, “simply;” that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom_12:8; 2Co_1:12; 2Co_11:3, rendered simplicity; in 2Co_8:2; 2Co_9:13, rendered “liberality,” and “liberal;” 2Co_9:11, rendered “bountifulness;” and Eph_6:5; Col_3:22, rendered “singleness,” of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.
 
And upbraideth not - Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Luk_18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a Spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.
 
And it shall be given him - Compare Jer_29:12-13; “Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart.” See also Mat_7:7-8; Mat_21:22; Mrk_11:24; 1Jn_3:22; 1Jn_5:14. This promise in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may expect he will bestow it on us, it may be replied:
 
(1) That it is through his word - by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;
(2) By the secret influences of his Spirit.
(a) Suggesting to us the way in which we should go, and,
(b) Inclining us to do that which is prudent and wise; and,
(3) By the events of His Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who “watch daily at the gates, and wait at the posts of the doors” of wisdom Pro_8:34, will not be in danger of going astray. Psa_25:9.
 
Albert Barnes’ Notes on the Bible
 
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I would imagine that, for most of us, this advice is counter intuitive. When faced with trials, the first thing we’re going to ask God is that he deliver us from those trials. After that, if he doesn’t deliver us from those trials, we’ll go through various stages of asking God what we did wrong, all the way to accusing him of being unfair and downright mean. Rarely do we even think about asking God for wisdom.
 

Exodus 1:11

Therefore they set taskmasters over them to afflict them with their labor. They built for Pharaoh storage cities: Pithom and Rameses.
Exodus 1:11 Modern English Version (MEV)
 
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Therefore they did set taskmasters over them, to afflict them with their burdens,.... This was the first scheme proposed and agreed on, and was carried into execution, to appoint taskmasters over them; or "princes", or "masters of tribute" (r), commissioners of taxes, who had power to lay heavy taxes upon them, and oblige them to pay them, which were very burdensome, and so afflictive to their minds, and tended to diminish their wealth and riches, and obliged them to harder labour in order to pay them, and so every way contributed to distress them:
 
and they built for Pharaoh treasure cities, Pithom and Raamses; these might be built with the money they collected from them by way of tribute, and so said to be built by them, since it was chiefly in husbandry, and in keeping flocks and herds, that the Israelites were employed; or they might be concerned in building these cities, some of them understanding architecture, or however the poorer or meaner sort might be made use of in the more laborious and servile part of the work; those two cities are, in the Targums of Jonathan and Jerusalem, called Tanis and Pelusium; but Tanis was the same with Zoan, and that was built but seven years after Hebron, an ancient city, in being long before this time, see Num_13:22. Pelusium indeed may be one of them, but then it is not that which is here called Raamses, but Pithom, as Sir John Marsham (s) and others think: Pithom is by Junius thought to be the same with the Pathumus of Herodotus (t), a town in Arabia Petraes, upon the borders of Egypt, where a ditch was dug from the Nile to the Red sea, and supposed to be the work of the Israelites: Raamses is a place different from Ramesses, Gen_47:11 and had its name from the then reigning Pharaoh, Ramesses Miamun, as Pithom is thought by some to be so called from his queen: Pliny (u) makes mention of some people called Ramisi and Patami, who probably were the inhabitants of these cities, whom he joins to the Arabians as bordering on Egypt: the Septuagint version adds a third city, "On", which is Hellopolls: and a learned writer (w) is of opinion that Raamses and Heliopolis are the same, and observes, that Raamses, in the Egyptian tongue, signifies the field of the sun, being consecrated to it, as Heliopolis is the city of the sun, the same with Bethshemesh, the house of the sun, Jer_43:13 and he thinks these cities were not properly built by the Israelites, but repaired, ornamented, and fortified, being by them banked up against the force of the Nile, that the granaries might be safe from it, as Strabo (x) writes, particularly of Heliopolis; and the Septuagint version here calls them fortified cities; and with this agrees what Benjamin of Tudela says (y), that he came to the fountain of "Al-shemesh", or the sun, which is Raamses; and there are remains of the building of our fathers (the Jew says) even towers built of bricks, and Fium, he says (z), (which was in Goshen; see Gill on Gen_47:11) is the same with Pithom; and there, he says, are to be seen some of the buildings of our fathers. Here these cities are said to be built for treasure cities, either to lay up the riches of the kings of Egypt in, or as granaries and storehouses for corn, or magazines for warlike stores, or for all of these: some think the "pyramids" were built by the Israelites, and there is a passage in Herodotus (a) which seems to favour it; he says, the kings that built them, the Egyptians, through hatred, name them not, but call them the pyramids of the shepherd Philitis, who at that time kept sheep in those parts; which seems to point at the Israelites, the beloved people of God, who were shepherds.
 
(r) שרי מסים "principes tributorum", Pagninus, Montanus, Fagius, Drusius, Cartwright; so Tigurine version. (s) Ut supra. (Canon Chron. Sec. 8. p. 107.) (t) Euterpe, sive, l. 2. c. 158. (u) Nat. Hist. l. 6. c. 28. (w) Jablonski de Terra Goshen, dissert. 4. sect. 8. (x) Geograph. l. 17. p. 553. (y) Itinerar. p. 120. (z) Ib. p. 114. (a) Ut supra, (t)) c. 128.
 
John Gill’s Exposition of the Bible
 
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An interesting observation here that ties in so perfectly with the low esteem and outright hostility that tax collectors faced in the time of Jesus. While it is true that tax collectors are universally disliked, the idea that it was the collection of taxes that began Israel’s descent into bondage in Egypt would become an even greater hated memory for them.
 

Isaiah 2:2

In the last days,
 
the mountain of the Lord’s house shall be established
    on the top of the mountains,
and shall be exalted above the hills,
    and all nations shall flow to it.
Isaiah 2:2, Modern English Version (MEV)
 
First the good news: better days are coming. God's holy mountain, upon which the great city of Jerusalem stands, will be greater than any other in the whole earth. It will be the place that all nations of the earth will flock to.