Revelation 1:1

 

This is the revelation of Jesus Christ, which God gave Him to show His servants what must soon come to pass. He made it known by sending His angel to His servant John,
Revelation 1:1 Berean Standard Bible (BSB)
 
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
Revelation 1:1 King James Bible (KJV)
 
The revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John,
Revelation 1:1 New English Translation (NET)
 
The revelation of Jesus Christ
The word "revelation" comes from the Greek word "apokalypsis," meaning an unveiling or disclosure. This is not merely a revelation about Jesus Christ but a revelation from Him, emphasizing His divine authority and the unveiling of divine mysteries. In the context of the early church, this revelation was crucial for providing hope and assurance amidst persecution. It underscores the centrality of Christ in God's redemptive plan, affirming His role as the ultimate revealer of God's will.
 
which God gave Him
This phrase highlights the divine origin of the revelation. It was given by God the Father to Jesus Christ, indicating a divine hierarchy and the unity within the Trinity. This reflects the biblical theme of God as the source of all wisdom and knowledge, and it emphasizes the trustworthiness and authority of the message. Historically, this underscores the early Christian belief in the divine inspiration of Scripture, as the message is not of human origin but divinely ordained.
 
to show His servants
The term "servants" (Greek: "doulos") refers to those who are devoted followers of Christ, emphasizing a relationship of service and obedience. This term was often used by early Christians to describe their commitment to Christ, reflecting a life dedicated to His teachings and mission. The revelation is intended for those who are in a covenant relationship with God, highlighting the personal and communal aspect of receiving divine truth.
 
what must soon come to pass
The phrase "must soon come to pass" indicates the imminence and certainty of the events described. The Greek word "tachos" suggests speed or quickness, which has been interpreted in various ways, including the idea that the events will unfold rapidly once they begin. This urgency served to encourage the early Christians to remain faithful and vigilant, as they anticipated the fulfillment of God's promises. It also reflects the prophetic nature of the book, aligning with the biblical tradition of prophecy as a call to readiness and faithfulness.
 
He made it known
The Greek term "semaino" means to signify or communicate through signs. This suggests that the revelation is conveyed through symbolic language and imagery, which is a hallmark of apocalyptic literature. The use of signs and symbols would have been familiar to the original audience, providing a rich tapestry of meaning that required spiritual discernment. This method of communication underscores the depth and complexity of divine revelation, inviting believers to seek understanding through prayer and study.
 
by sending His angel
Angels are often depicted in Scripture as messengers of God, serving as intermediaries between the divine and human realms. The involvement of an angel in delivering the revelation underscores its heavenly origin and the importance of the message. In the biblical narrative, angels are seen as powerful beings who execute God's will, providing assurance to the recipients of the message that it is both authoritative and trustworthy.
 
to His servant John
John, traditionally understood to be the Apostle John, is identified as the recipient of the revelation. His role as a servant (Greek: "doulos") emphasizes his humility and dedication to Christ. As a leader in the early church, John's reception of the revelation would have carried significant weight, providing guidance and encouragement to believers facing trials. His personal relationship with Jesus, as one of His closest disciples, adds a layer of intimacy and authenticity to the message, reinforcing its divine origin and purpose.
 
Berean Study Bible
 
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The Revelation of Jesus Christ: This phrase indicates that what follows is a revelation or an unveiling about Jesus Christ. It could mean either that the revelation is from Jesus Christ or about Jesus Christ, though most traditionally interpret it as both - it's from Him and reveals His nature, His work, and future events related to Him.
 
Which God gave unto him: This suggests that the content of the Revelation was given by God the Father to Jesus Christ. It highlights the divine origin and authority of the message.
 
To show unto his servants things which must shortly come to pass: This part indicates that the purpose of this revelation is to inform or show Jesus' servants (believers) about future events that are imminent or will soon occur. The term "shortly" might imply urgency or the soon-coming nature of these events from the perspective of divine prophecy, not necessarily in human terms of immediacy.
 
And he sent and signified it by his angel unto his servant John: Here, it's explained that the method of communication was through an angelic messenger, who conveyed this revelation to John, the author of the Book of Revelation. "Signified" suggests that the revelation might be communicated through symbols or signs, which is consistent with much of the symbolic imagery found in Revelation.
 
This verse sets the stage for the entire book by establishing its divine source, its purpose to reveal future events, and its method of transmission through John via an angel. The Book of Revelation is known for its apocalyptic and prophetic content, using symbolic language to describe visions of the end times, the final judgment, and the ultimate victory of Christ and His followers.
 
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The Revelation of Jesus Christ,.... Either of which he is the author: for it was he that sent and showed it by his angel to John; it was he, the lion of the tribe of Judah, that took the book, and opened the seals of it, and which is a very considerable proof of his deity; since none but God could foreknow and foretell things to come, or declare the end from the beginning, and from ancient times the things that are not yet, as is done in this book: or of which he is the subject; for it treats much of his person, offices, and grace, and of Christ mystical, of the state of his church, in the several ages of time; or it is that revelation which was first made unto him, to which sense the following words incline:
 
which God gave unto him; not to him as he is God, for as such he is omniscient, and foreknew whatever would come to pass, and needed no revelation to be made to him, but as he was man and Mediator; and this was given him by God the Father, and put into his hands, to make known as being a part of the administration of his prophetic office: the end of its being given him was,
 
to show unto his servant things which must shortly come to pass: the Arabic version adds, "in future ages"; things that were to be hereafter, the accomplishment of which was necessary, because of the certain and unalterable decree of God, the good of his people, and his own glory; and these were to come to pass quickly, in a very little time; not that they would all be fulfilled in a short space of time, for there are some things not fulfilled yet, though it is nineteen hundred years ago and more, since this revelation was made; and we are sure there are some things that will not be accomplished till a thousand years hence, and more, for the millennium is not yet begun; and after that is ended, there is to be a second resurrection, and a destruction of the Gog and Magog army; but the sense is, that these things should very quickly begin to be fulfilled, and from thenceforward go on fulfilling till all were accomplished. Now to show, to represent these things, in a clear manner, as the nature of them would admit of, to the servants of Christ, all true believers, read and hear and diligently observe them, and especially to the ministers of the Gospel, whose business is to search into them, and point them out to and particularly to his servant John, was this revelation made by Christ, who immediately answered this end:
 
and he sent, and signified it by his angel unto servant John; he who is the Lord of angels, and to whom they are ministering spirits, sometimes sent one angel and sometimes another; and by various emblems, signs, and visions, represented and set before John, a faithful servant, and a beloved disciple of his, the whole of this revelation.
 
John Gill’s Exposition of the Bible
 
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Many have erroneously referred to this book as the Revelation of John, but it is the Revelation of Jesus Christ as recorded by John. The words John has recorded here are significant, words that we cannot afford to ignore or misunderstand. A lot of interesting ideas have arisen due to the things we find within this book, ideas that are probably more suited for science fiction and fantasy than they are for the actual truth. It is hoped that we will be able to discern the truth of the words that John has recorded for us and not fall into the trap of reading into these words the fantasies others have created.
 
 

Hebrews 1:1

 

On many past occasions and in many different ways, God spoke to our fathers through the prophets.
Hebrews 1:1  Berean Standard Bible (BSB)
 
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Hebrews 1:1 King James Bible (KJV)
 
After God spoke long ago in various portions and in various ways to our ancestors through the prophets,
Hebrews 1:1 New English Translation (NET)
 
On many past occasions
This phrase highlights the continuity and persistence of God's communication with humanity. The Greek word "polymerōs" suggests a variety of times and circumstances, emphasizing that God's revelation was not a one-time event but a continuous process throughout history. This reflects God's enduring patience and desire to reach His people, underscoring the importance of historical context in understanding divine revelation.
 
and in many different ways
The Greek term "polytropōs" indicates the diverse methods God used to communicate, such as visions, dreams, symbols, and direct speech. This diversity showcases God's creativity and adaptability in ensuring His message was understood. It also points to the richness of the Old Testament, where God's voice is heard through law, poetry, prophecy, and narrative, each serving a unique purpose in His divine plan.
 
God spoke
The act of speaking signifies a personal and relational God who desires to be known. The Greek "laleō" implies not just the act of speaking but communicating with intent and purpose. This underscores the belief that God is not distant or silent but actively involved in His creation, seeking to guide and instruct His people.
 
to our fathers
This phrase connects the audience of Hebrews to their spiritual heritage. "Fathers" refers to the patriarchs and ancestors of the Jewish faith, reminding readers of their shared history and the continuity of God's covenant. It emphasizes the communal aspect of faith, where the experiences and revelations of past generations inform and shape the present.
 
through the prophets
Prophets served as God's chosen vessels, delivering His messages to the people. The Greek "en tois prophētais" highlights the role of prophets as intermediaries between God and humanity. This underscores the authority and authenticity of the prophetic messages, as they were divinely inspired. It also points to the fulfillment of these messages in Christ, who is the ultimate revelation of God.
 
Berean Study Bible
 
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"In the past": This refers to the period before the arrival of Jesus Christ, encompassing the time of the Old Testament.
 
"God spoke": Indicates divine communication or revelation from God to humanity.
 
"to our ancestors": Refers to the forefathers or the Jewish people in the Old Testament, the lineage through which the Christian faith claims its roots.
 
"through the prophets": Prophets in the Judeo-Christian tradition were individuals chosen by God to convey His messages, commandments, and warnings to His people.
 
"at many times and in various ways": This suggests that God's communication was not limited to one method or one time. It could have been through visions, dreams, direct speech, symbolic acts, or written messages. This variety underscores the richness and adaptability of God's interaction with humanity.
 
The context of this verse in Hebrews is to set up a contrast with how God communicates post-Christ, which is elaborated in the following verse (Hebrews 1:2), where it says that God has now spoken to us by His Son. This transition marks a pivotal shift in Christian theology from the prophetic messages of the Old Testament to the ultimate revelation through Jesus Christ.
 
This verse serves several theological purposes:
It establishes continuity between the Old and New Testaments.
It highlights the diversity and history of divine revelation.
It prepares the reader for the assertion that Jesus Christ represents the climax of God's communication with humanity.
 
Therefore, Hebrews 1:1 functions both as an acknowledgment of previous divine communications and as an introduction to the theme that Jesus Christ is the final and most significant revelation of God.
 
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God, who at sundry times and in divers manners,.... The apostle begins the epistle with an account of the revelation God has made of his mind and will in former times: the author of this revelation is God, not essentially, but personally considered, even God the Father, as distinguished from his Son in the next verse; for the revelation under the Old Testament is divine, as well as that under the New; in this they both agree, in whatsoever else they differ: and this revelation was made at several times, at different seasons, and to different persons; and consisted of a variety of things relating to doctrine and worship, and concerning the Messiah, his person and office; of whom, at different times, there were gradual discoveries made, both before and after the giving of the law, from the beginning of the world, or the giving forth of the first promise, and in the times of the patriarchs, of: Moses, David, Isaiah, and other prophets: and this was delivered in various manners; sometimes by angels; sometimes in a dream; at other times by a vision; and sometimes by Urim and Thummim: and this he
 
spake in time past unto the fathers by the prophets; by Moses, and other succeeding prophets, as David, Isaiah, Jeremiah, Micah, Zechariah, Malachi, and others; who were sent to the Jewish fathers, the ancestors of the people of the Jews, to whom they prophesied and declared the will of God, as they were moved and inspired by the Holy Ghost: and the apostle suggests, by this way of speaking, that it was a long time since God spake to this people; for prophecy had ceased ever since the times of Malachi, for the space of three hundred years; and this time past includes the whole Old Testament dispensation, from the beginning to the end of it, or of prophecy in it.
 
John Gill’s Exposition of the Bible
 
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It would be worthwhile to note here that, generally speaking, the people didn’t want God to speak directly to them. They much preferred that God spoke through designated representatives. We can see this most clearly in the reactions of the people to God revealing his glory on Mt. Sinai while they wandered in the wilderness. Today, of course, the situation is different. We seek God’s voice. The trouble that more often than not, we don’t listen.
 
 

Romans 1:1

 

Paul, a servant of Christ Jesus, called to be an apostle, and set apart for the gospel of God—
Romans 1:1 Berean Standard Bible (BSB)
 
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
Romans 1:1 King James Bible (KJV)
 
From Paul, a slave of Christ Jesus, called to be an apostle, set apart for the gospel of God.
Romans 1:1 New English Translation (NET)
 
Paul
The name "Paul" is derived from the Latin "Paulus," meaning "small" or "humble." Historically, Paul, originally named Saul, was a Pharisee and a zealous persecutor of Christians before his dramatic conversion on the road to Damascus (Acts 9). His transformation from a persecutor to a leading apostle underscores the power of God's grace and the transformative work of the Holy Spirit. Paul's Roman citizenship and Jewish heritage uniquely positioned him to bridge cultural divides and spread the gospel across the Roman Empire.
 
a servant
The Greek word used here is "doulos," which means "slave" or "bondservant." This term reflects a position of complete devotion and submission. In the context of the Roman world, a servant had no rights of their own and was entirely at the disposal of their master. Paul’s use of this term signifies his total commitment and surrender to Christ Jesus, emphasizing that his life and mission are entirely dedicated to serving his Lord.
 
of Christ Jesus
This phrase identifies the object of Paul's servitude. "Christ" is the Greek "Christos," meaning "Anointed One," equivalent to the Hebrew "Messiah." "Jesus" is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation." By identifying himself as a servant of Christ Jesus, Paul acknowledges Jesus as the promised Messiah and Savior, affirming his divine authority and mission.
 
called to be an apostle
The word "called" comes from the Greek "kletos," meaning "invited" or "appointed." This indicates a divine calling, not a self-appointed position. "Apostle" is from the Greek "apostolos," meaning "one who is sent." Paul’s apostleship was not of human origin but was divinely ordained by God. This calling underscores the authority and responsibility bestowed upon him to spread the gospel and establish churches.
 
and set apart
The Greek term "aphorismenos" means "separated" or "appointed." This phrase indicates a divine selection and consecration for a specific purpose. In the Old Testament, the concept of being set apart was often associated with holiness and dedication to God’s service. Paul’s life was distinctly marked by God for the mission of proclaiming the gospel.
 
for the gospel of God
"Gospel" is from the Greek "euangelion," meaning "good news." This good news is the message of salvation through Jesus Christ. "Of God" emphasizes the divine origin of this message. It is not a human invention but a revelation from God Himself. The gospel is central to Paul’s mission and message, highlighting the transformative power of God’s grace and the fulfillment of His redemptive plan through Jesus Christ.
 
Berean Study Bible
 
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Paul - The author identifies himself as Paul, who is traditionally known as Saul of Tarsus before his conversion to Christianity. Paul is one of the most influential figures in early Christianity, known for his missionary work and theological contributions.
 
A servant of Christ Jesus - Paul describes himself as a "servant" (Greek: δοῦλος, doulos, which can also be translated as "slave"). This term underscores his humility and total dedication to Jesus Christ, emphasizing service and obedience.
 
Called to be an apostle - Here, Paul claims his apostleship, which means he was specifically chosen by Christ to spread the Gospel. An apostle in this context is not just a messenger but one with a divine commission to establish and oversee the church.
 
Set apart for the gospel of God - This phrase indicates that Paul's life has been consecrated or dedicated specifically for the purpose of proclaiming the good news ("gospel") of God. The term "set apart" (Greek: ἀφορίζω, aphorizo) suggests a deliberate separation for sacred duties.
 
This verse sets the tone for the entire letter by establishing Paul's authority and his purpose in writing to the Romans. It's a personal introduction that also serves as a theological statement about his role and mission in the Christian movement. Throughout the Epistle to the Romans, Paul will discuss themes like sin, justification, sanctification, and the role of Israel in God's plan, all underpinned by this initial self-description of being a servant and apostle committed to the gospel.
 
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Paul, a servant of Jesus Christ,.... The name of the author of this epistle is Paul, who formerly was called Saul. Some think his name was changed upon his own conversion; others, upon the conversion of the Roman deputy Sergius Paulus, Act_13:7; others, that he was so called from the littleness of his stature; but rather it should seem that he had two names, which was usual with the Jews; one by which they went among the Gentiles, and another by they were called in their own land; See Gill on Act_13:9. "A servant of Jesus Christ"; not a servant of sin, nor of Satan, nor of man, nor of Moses and his law, nor of the traditions of the elders, but of Jesus Christ; and not by creation only, but by redemption, and by powerful efficacious grace in conversion; which is no ways contrary to true liberty; nor a disgraceful, but a most honourable character; and which chiefly regards him as a minister of the Gospel:
 
called to be an apostle: an apostle was one that was immediately sent by Christ, and had his authority and doctrine directly from him, and had a power of working miracles from him, in confirmation of the truth of his mission, authority, and doctrine; all which were to be found in the author of this epistle, who did not thrust himself into this office, or take this honour to himself, of which he always judged himself unworthy, but was "called" to it according to the will, and by the grace of God:
 
separated unto the Gospel of God. This may regard either God's eternal purpose concerning him, his preordination of him from eternity to be a preacher of the Gospel, to which he was separated from his mother's womb, Gal_1:15; or the separation of him to that work made by the order of the Spirit of God, Act_13:2. The phrase used is either in allusion to the priests and Levites, who were separated from their brethren the children of Israel, to their sacred employments; or rather to the apostle's having been פרוש, "a Pharisee", which signifies "one separated", as he was now; only with this difference, before he was separated to the law, but now "to the Gospel", to preach and defend it, which he did with all faithfulness and integrity; the excellency of which Gospel is signified by its being called "the Gospel of God": he is the author of it; his grace is the subject of it; and he it is who commits it to men, qualifies them for the preaching of it, and succeeds them in it.
 
John Gill’s Exposition of the Bible
 
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As a Pharisee, Paul was already separated (set apart) unto the Law and to the study of the Law. Now, he was literally being separated from his separation unto the Law, to be separated unto the gospel of God. It can be a bit confusing to us, but if we can understand Paul’s frame of reference, which was his status as a Pharisee, then it’ll be easier to understand the scope of what he is saying.
 
The phrase, "the gospel of God," could have a couple of meanings. One would be, "the good news about God," while the other could be, "the good news that God brings." Given the context it would be quite proper for us to believe that Paul intends a combination of both. In that case we could read it as, "the good news about God that he brings." The truth is, if God hadn't brought to us this Good News about himself, we would never have known.
 
 

Proverbs 1:1-2

 

These are the proverbs of Solomon son of David,
king of Israel,
for gaining wisdom and discipline,
for comprehending words of insight,
Proverbs 1:1-2 Berean Standard Bible (BSB)
 
The proverbs of Solomon the son of David, king of Israel;
To know wisdom and instruction; to perceive the words of understanding;
Proverbs 1:1-2 King James Bible (KJV)
 
The Proverbs of Solomon son of David, king of Israel:
To learn wisdom and moral instruction,
and to discern wise counsel.
Proverbs 1:1-2 New English Translation (NET)
 
These are the proverbs
The term "proverbs" in Hebrew is "mashal," which signifies a comparison, a parable, or a wise saying. Proverbs are succinct, thought-provoking statements that convey moral or practical truths. In the ancient Near Eastern context, proverbs were a common method of teaching wisdom and ethics. They are designed to be memorable and easily passed down through generations, serving as a guide for righteous living. The use of proverbs in the Bible underscores the importance of wisdom literature in imparting divine truths and practical guidance for daily life.
 
of Solomon
Solomon, the son of David, is traditionally credited as the author of the majority of the Proverbs. His name in Hebrew, "Shlomo," is derived from "shalom," meaning peace. Solomon is renowned for his wisdom, which he famously requested from God (1 Kings 3:9-12). His reign is often seen as a golden age for Israel, marked by prosperity and peace. Solomon's wisdom was not only a personal gift but also a divine endowment meant to guide the nation of Israel and, by extension, all who seek wisdom through these writings.
 
son of David
The phrase "son of David" establishes Solomon's royal lineage and his rightful place in the Davidic dynasty. David, the second king of Israel, is a central figure in biblical history, known for his heart for God and his role in uniting the tribes of Israel. This lineage is significant as it fulfills God's covenant with David, promising that his descendants would rule Israel. It also foreshadows the Messianic prophecy, as Jesus Christ is often referred to as the "Son of David," linking the wisdom of Solomon to the ultimate wisdom found in Christ.
 
king of Israel
As "king of Israel," Solomon's authority and responsibility were immense. His role was not only political but also spiritual, as he was to lead the nation in accordance with God's laws. The title emphasizes the theocratic nature of Israel's monarchy, where the king was expected to rule under God's guidance. Solomon's wisdom, therefore, was not just for personal edification but was intended to be a source of guidance and justice for the entire nation. His position as king underscores the importance of godly leadership and the impact of wisdom on governance and society.
 
for learning
The Hebrew word for "learning" is "לָדַעַת" (lada'at), which conveys the idea of acquiring knowledge or becoming acquainted with something. In the context of Proverbs, this learning is not merely academic but deeply practical, aimed at shaping one's character and actions. The pursuit of learning in Proverbs is a lifelong journey, emphasizing the importance of humility and openness to instruction. Historically, the ancient Israelites valued wisdom as a divine gift, essential for living a life that honors God.
 
wisdom
The Hebrew term "חָכְמָה" (chokmah) is rich in meaning, encompassing skill, shrewdness, and prudence. In the biblical context, wisdom is more than intellectual knowledge; it is the ability to make godly choices in everyday life. Wisdom in Proverbs is personified and is seen as a guiding force that leads to a life of righteousness and peace. The pursuit of wisdom is a central theme in the Bible, reflecting a deep-seated belief that true wisdom begins with the fear of the Lord (Proverbs 9:10).
 
and discipline
The word "מוּסָר" (musar) in Hebrew refers to instruction, correction, or chastening. Discipline in the biblical sense is not punitive but corrective, aimed at guiding individuals toward moral and spiritual maturity. The concept of discipline is integral to the process of sanctification, where believers are shaped and molded into the likeness of Christ. Historically, discipline was seen as a sign of God's love and care, as a father disciplines the son he delights in (Proverbs 3:12).
 
for understanding
The Hebrew word "בִּין" (bin) implies discernment, insight, and the ability to perceive the true nature of things. Understanding in Proverbs is about seeing beyond the surface and grasping the deeper truths of life. It involves a heart that is attuned to God's wisdom and a mind that is open to His guidance. In the biblical narrative, understanding is often linked with wisdom, as both are necessary for living a life that pleases God.
 
insightful sayings
The phrase "דִּבְרֵי בִינָה" (divrei vinah) refers to words or expressions that convey deep understanding and insight. These sayings are not just clever aphorisms but are divinely inspired truths that offer guidance and direction. In the context of Proverbs, these sayings are meant to be meditated upon and applied to one's life. They serve as a source of light in a world often clouded by confusion and moral ambiguity. The historical context of Proverbs as a collection of wisdom literature highlights the value placed on such sayings in guiding individuals and communities toward a life of righteousness and justice.
 
Berean Study Bible
 
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Proverbs 1:1 introduces the book as the "proverbs of Solomon," indicating that these are wise sayings primarily attributed to King Solomon, known for his wisdom (1 Kings 4:29-34). This verse establishes the authority and source of the sayings, linking them to the wisdom tradition of Israel's greatest king.
 
Proverbs 1:2 outlines one of the primary purposes of the book. The phrase "to know wisdom and instruction" suggests that the Proverbs are meant to impart wisdom, which in Hebrew thought often encompasses skillful living, moral insight, and understanding how to navigate life in a godly manner. "Instruction" here refers to discipline or correction, implying that the proverbs are not just for intellectual enlightenment but for practical, life-changing teaching.
 
"To perceive the words of understanding" further elaborates on the purpose. This implies that the proverbs aim to enhance one's ability to discern or interpret situations wisely, to understand deeper meanings behind actions, words, and events. It's about developing an insightful perspective on life that aligns with divine wisdom.
 
In summary, these opening verses set the stage for the Book of Proverbs by:
 
Identifying Solomon as the primary source of the wisdom contained within.
 
Declaring the book's purpose to educate in wisdom, discipline, and discernment.
 
This introduction prepares the reader for a collection of sayings meant to guide one towards a life of righteousness, prudence, and understanding in accordance with God's will.
 
Divine Gift: Solomon's wisdom is famously attributed to a divine gift from God. According to 1 Kings 3:5-15, God appeared to Solomon in a dream and asked what he wanted. Instead of asking for wealth, long life, or the defeat of his enemies, Solomon requested an "understanding heart" to judge God's people and to discern between good and evil. Pleased with this request, God granted him not only wisdom but also wealth and honor.
 
Practical Wisdom: Solomon's wisdom was practical and judicial. The well-known story of the two women claiming the same baby (1 Kings 3:16-28) showcases his ability to discern truth through an ingenious test, demonstrating his wisdom in judgment.
 
Literary Wisdom: Solomon is traditionally credited with authoring much of the wisdom literature in the Hebrew Bible, including:
 
Proverbs: A collection of wise sayings intended for teaching and learning wisdom and discipline.
 
Ecclesiastes: Reflects on the meaning of life, often through a lens of skepticism about human endeavors, concluding that fearing God and keeping his commandments is the whole duty of man.
 
Song of Solomon: A poetic celebration of love, often interpreted as an allegory of God's love for Israel or Christ's love for the church.
 
Characteristics of Solomon's Wisdom:
 
Moral and Ethical: Solomon's wisdom was deeply rooted in ethics, promoting righteousness, justice, and the fear of the Lord as the beginning of wisdom (Proverbs 1:7).
 
Broad Knowledge: His wisdom extended beyond moral judgment to include vast knowledge in natural sciences, literature, and proverbs (1 Kings 4:29-34), making him renowned among kings and peoples from all over.
 
Philosophical Reflection: In Ecclesiastes, Solomon (or Qoheleth, the Preacher) engages in existential reflection, questioning the vanity of human pursuits while ultimately affirming faith in God.
 
Cultural Impact:
 
Solomon's reputation for wisdom has transcended Jewish tradition, influencing Christian, Islamic, and broader philosophical thought on wisdom, governance, and the pursuit of knowledge.
 
His wisdom is often cited in discussions about leadership, where discernment, humility, and seeking the common good are valued.
 
Caveats:
 
Despite his wisdom, Solomon's later years are depicted with challenges and moral failings, reminding readers that wisdom does not guarantee personal virtue or success in all areas of life.
 
The complexity of Solomon's character and the historical context of his reign provide a nuanced view of wisdom, showing it as something to be continually sought after and applied with humility.
 
In summary, Solomon's wisdom is celebrated for its divine origin, practical application, and profound teachings, yet it also serves as a reminder of the human condition's complexities, where wisdom must be accompanied by personal integrity and devotion to God.
 
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The proverbs of Solomon,.... Who is said to make three thousand proverbs, 1Ki_4:32; but whether any of them are contained in this book cannot be said: however, it is certain that they are not all in it, since, if you except the first "nine" chapters, which are the introduction to the Proverbs, there are but six hundred and fifty-nine verses in it; and if they are taken in, they make but nine hundred and fifteen, which are not a third part of the proverbs said to be made by him: however, here are as many and such as God thought fit should be preserved for instruction in all future ages. It was usual with the ancients in all countries, when any truth was found, and established by experience, to wrap it up in a few apt words, with or without a figure; that it might be the better understood and more easily retained, and which were always venerable and greatly attended to: and of this kind are these proverbs; only with this difference, that these are of divine inspiration, and the others not. The word used for them comes from one which signifies "similitude" and "dominion" (g); because many of them are similes or comparisons, and are delivered out in figurative expressions, in metaphors and allegories, and the like; and have all of them a commanding power, authority, and influence upon the mind, obliging to an attention to them. The name of Solomon is put to them, the more to recommend them; who had a wise and understanding heart, as large as the sand of the sea, and was wiser than all men, 1Ki_4:29; and was an eminent type of Christ, who spake in proverbs also, Jhn_16:25. He is further described by his pedigree and office,
the son of David, king of Israel; a wise son of a wise father, and king over a wise and understanding people. These titles are added for the further commendation of the book; and it may be observed that they are such as belong to the Messiah, Solomon's antitype, one that is greater than he, Mat_1:1.
 
(g) A rad. משל "dominatus est----lvmn comparatus, similis, consimilis factus est", Buxtorf. "Mirum est quod radix משל significans antoritatem cum imperio, significat etiam parabolas vel sermones figuratos----verba quae משלים vocantur, habent autoritatem, nobis ideam immittunt, dicentis ut nos supereminentis, saltem sapientia, ingenio, doctrina; nos persuadent et pondere suo, quasi imperio noe ducunt". Gusset. Ebr. Comment. p. 845.
 
To know wisdom and instruction,.... That is, these proverbs were made, and written, and published, to make known or to teach men wisdom and knowledge; not only in things moral, and therefore these proverbs are by some called Solomon's "ethics"; and indeed they do contain the best system of morality in the whole world; nothing like it is to be extracted out of all the writings of the Heathen poets and philosophers: nor only in things civil; for which reason they may be called his "politics", seeing they are instructive to kings and civil magistrates, and to subjects; and also his "economics", seeing they furnish out rules for husbands and wives, parents and children, masters and servants, worthy of their attention and observance: but also they are a means of and are designed to teach spiritual and evangelical wisdom and knowledge; things relating to Jesus Christ, the wisdom of God, and the way of life and salvation by him, the knowledge of which is life eternal. These words, with others that follow, seem to be synonymous, and signify much one and the same thing; and are used to show that the most consummate wisdom and comprehensive knowledge may be attained by means of this book; which, like the rest of Scripture, with a divine blessing, is able to make a man "wise unto salvation"; and is "profitable for doctrine, for reproof, for correction, and for instruction in righteousness", 2Ti_3:15; where the apostle seems to allude to this text: since "wisdom" here may stand for "doctrine" in general; and "instruction" may signify the means of attaining to it; and it may be observed, that the word is used for "discipline" and "correction", as well as "instruction". If these words are to be distinguished, the first, "wisdom", may design a wise scheme and plan of truths, and the theory of them and the latter, "instruction", the learning it and putting it into practice; and for both theory and practice this book is useful;
 
to perceive the words of understanding; which flow from a good understanding, and give a right understanding of things; so that a man may be able to distinguish between light and darkness, truth and error, right and wrong; particularly the doctrines of the Gospel may be meant, which are eminently so, and exceed the understanding of a natural man, and which are only understood by a spiritual man; the means of knowing which are the Scriptures, under the guidance and direction of the Spirit of God.
 
John Gill’s Exposition of the Bible
 
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Why should we bother with Proverbs? It is, after all, the Old Testament, and aside from its cutesy and folksy sayings, it doesn't have any real applicability to our lives today since we are under the New Covenant, not the Old, right? On the contrary, Proverbs is very relevant to our lives today and we would do well to study it closely. Proverbs is unique in that its stated purpose is to provide us with moral instruction and skills to be able to tell the difference between good advice and bad, to tell the difference between what is morally right and morally wrong. Take heed, listen, and learn.
 
As we are studying Proverbs, we would save ourselves a lot of grief if we’d remember that more than a few years have passed since these proverbs were first collected and committed to writing. People have changed, society has changed, beliefs have changed, even language has changed. We have to avoid any thoughts that we can fully understand what is being said simply from an initial cursory glance.
 
Despite these difficulties, it is still worth our time to study these proverbs in some detail. There is much for us to learn, much wisdom for us to attain if only we apply ourselves honestly, and with an open mind. It is also helpful for us to remember that, as with most of Scripture, both Old and New Testaments, the words are directed to, and are about, the people of God, not to those who do not believe.
 
 

John 1:1

 

In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1 Berean Standard Bible (BSB)
 
In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1 King James Bible (KJV)
 
In the beginning was the Word, and the Word was with God, and the Word was fully God.
John 1:1 New English Translation (NET)
 
In the beginning
This phrase echoes the opening of Genesis 1:1, "In the beginning, God created the heavens and the earth." It establishes a connection between the creation narrative and the Gospel of John, emphasizing the eternal nature of the Word. The Greek term "archē" signifies not just a point in time but the origin or source of all things. It underscores the pre-existence of the Word, affirming that the Word was present before creation itself, transcending time and space.
 
was the Word
The Greek term "Logos" is translated as "Word." In the context of Hellenistic philosophy, "Logos" referred to the principle of order and knowledge. For Jewish readers, it resonated with the concept of divine wisdom and God's creative power. John uses "Logos" to reveal Jesus as the ultimate revelation of God, the divine reason and creative order incarnate. This establishes Jesus not merely as a messenger but as the message itself, embodying God's will and purpose.
 
and the Word was with God
The phrase "with God" (Greek: "pros ton Theon") indicates a relationship of intimacy and distinction. "Pros" suggests a face-to-face relationship, highlighting the personal and relational aspect of the Word's existence with God. This affirms the distinct personhood of the Word, coexisting eternally with God, yet maintaining a unique identity. It speaks to the mystery of the Trinity, where the Word is distinct yet in perfect communion with the Father.
 
and the Word was God
This declaration is profound and unequivocal. The Greek construction ("kai Theos ēn ho Logos") emphasizes the divine nature of the Word. It asserts the full deity of the Word, affirming that the Word shares the same essence as God. This is a cornerstone of Christian doctrine, affirming the divinity of Christ. It challenges any notion that Jesus is merely a created being or lesser deity, instead proclaiming Him as fully God, co-equal and co-eternal with the Father.
 
Berean Study Bible
 
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This verse can be unpacked in several key components:
 
In the beginning - This phrase echoes the opening of Genesis 1:1 ("In the beginning, God created the heavens and the earth"), suggesting a connection between the creation narrative and the identity of the "Word." It implies an existence before the creation of the world.
 
The Word - In Greek, "Word" is translated from "Logos," which has a rich philosophical background. In Greek philosophy, "Logos" could mean reason, plan, or the principle of order and knowledge. In the context of John, "Logos" refers to Jesus Christ, embodying the divine message, wisdom, and creative power of God.
 
Was - This verb in Greek ("ēn") is imperfect, indicating continuous, eternal existence. Thus, "the Word was" suggests that Jesus Christ, as the Logos, eternally existed.
 
The Word was with God - This indicates a relationship of intimacy, fellowship, or unity between the Word (Jesus) and God. The Greek preposition "pros" ("with") implies a close personal relationship, suggesting that while the Word and God are distinct, they are intimately connected.
 
The Word was God - Here, the verse explicitly states the divinity of the Word. This is a key affirmation of the doctrine of the Trinity in Christianity, where Jesus Christ is considered fully divine, equal with God the Father. This statement has been central to theological debates and interpretations, especially regarding the nature of Christ's divinity and His relationship to God the Father.
 
Theological Implications:
 
Christology: This verse supports the Christian belief in Jesus Christ as fully divine, co-eternal with God the Father.
 
Trinity: It underpins the Trinitarian doctrine, where God is understood as one essence in three persons: Father, Son (the Word), and Holy Spirit.
 
Creation: It links Jesus directly to the act of creation, suggesting that creation was through Him or by means of Him, as further verses in John 1 elaborate.
 
Interpretations Across Christian Denominations:
Some Christian groups might emphasize different aspects of this verse; for instance, some might focus on the unity of God's nature, while others might highlight the distinct personhood of Jesus from the Father.
 
In summary, John 1:1 is foundational for understanding Christian theology concerning the nature of Jesus Christ, His role in creation, and His relationship to God. It invites readers to ponder the profound mystery of the divine in Christian thought.
 
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In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Jhn_1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Jhn_1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, 1Jn_1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk_1:2, the Apostle Paul, Act_20:32 and the Apostle Peter, 2Pe_3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Jhn_1:14 and from those places, where the word is explained by the Son, compare 1Jn_5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, מימרא דיי, "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these,
 
"and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.
 
In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p).
 
The eternity of the Messiah is acknowledged by the ancient Jews: Mic_5:2 is a full proof of it; which by them (q) is thus paraphrased,
 
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.
 
Jarchi upon it only mentions Psa_72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, יקרא בן, "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage,
 
And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases;
 
Psa_110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos_1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, מימר מן קדם, "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen_31:22 "and the word from before the Lord, came to Laban", &c. and Exo_20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pro_8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows,
 
and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Jhn_1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen_28:20 are paraphrased by Onkelos,
 
"if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, לי לאלהא, "my God":
 
again, Lev_26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus,
"I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer;
 
once more, Deu_26:17 is rendered by the Jerusalem Targum after this manner,
 
"ye have made "the word of the Lord" king over you this day, that he may be your God:
and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s),
 
(f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.
 
John Gill’s Exposition of the Bible
 
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Greek philosophers were keenly interested in the whole idea of primary, or first, causes. They sought to discover that one cause that was not itself caused by something else. In other words, they were searching for the beginning, the first cause, of all things. This is exactly the answer that the Apostle John is providing in the beginning of his record of the Good News that was Jesus the Christ. He is saying that there is no need to waste our time searching any further because he is about to reveal Who that first cause is. Most of us already know what John is revealing, but many of us may not realize the implications of the revelation that was given to him.
 
The Word, Greek "Logos", as used here by the Apostle John, is a radical shift in the traditional understanding of the Greek philosophers who generally understood it as meaning the governing principle of reason. In Judaism this governing principle was personified in the "Wisdom" of Proverbs. Here, John takes it to its ultimate meaning, which we know as God incarnate in Jesus the Christ. This takes the understanding of the Greeks to a whole new level, one that the Apostle Paul used with great effectiveness during his stay in Athens (Acts 17:16-34). In Part III we'll see just how far John took his radical new understanding.
 
Just so that no one misunderstands what he is saying, the Apostle John makes it clear by stating that, not only was this Word, Jesus, with God at the beginning, but that he IS God. That is the point at which Jews and Gentiles alike stumbled. For us, as believers, this is crucial to what we believe. We may not fully understand how it all works, but Jesus was, and is, both fully human and fully divine. Take away either and everything crumbles into meaninglessness.
 
 

Psalm 1:2

 

But his delight is in the Law of the LORD, and on His law he meditates day and night.
Psalm 1:2 Berean Standard Bible (BSB)
 
But his delight is in the law of the LORD; and in his law doth he meditate day and night.
Psalm 1:2 King James Bible (KJV)
 
Instead he finds pleasure in obeying the LORD's commands; he meditates on his commands day and night.
Psalm 1:2 New English Translation (NET)
 
But his delight
The Hebrew word for "delight" is "חֵפֶץ" (chephets), which conveys a sense of pleasure, desire, or longing. In the context of Psalm 1:2, it suggests a deep, abiding joy and satisfaction found in the object of delight. This word indicates that the righteous person finds genuine pleasure in the law of the Lord, contrasting with the fleeting pleasures of the wicked. Historically, this delight is not merely an emotional response but a committed choice to find joy in God's instructions, reflecting a heart aligned with divine will.
 
is in the law of the LORD
The term "law" here is "תּוֹרָה" (torah), which can be understood as instruction or teaching. It encompasses more than just legalistic commands; it includes the entire body of divine guidance given to Israel. The "LORD" is the covenant name of God, "יהוה" (Yahweh), emphasizing a personal relationship with the divine. In ancient Israel, the Torah was central to life and worship, serving as a guide for righteous living. The psalmist highlights that the righteous person not only obeys but cherishes God's teachings, seeing them as a source of wisdom and life.
 
and on His law
Reiterating the focus on God's law, this phrase underscores the importance of continuous engagement with divine instruction. The repetition emphasizes the centrality of God's word in the life of the believer. In the historical context, the law was read and meditated upon regularly, forming the foundation of spiritual and communal life. This ongoing interaction with the law signifies a commitment to understanding and applying God's will in every aspect of life.
 
he meditates
The Hebrew word "הָגָה" (hagah) means to murmur, ponder, or reflect deeply. Meditation in this sense is an active, intentional process of engaging with the text, allowing it to permeate one's thoughts and actions. Unlike Eastern meditation, which often seeks to empty the mind, biblical meditation involves filling the mind with God's truth. Historically, this practice was integral to Jewish spirituality, involving recitation and reflection on scripture to internalize its teachings.
 
day and night
This phrase signifies constancy and dedication, indicating that meditation on God's law is not a sporadic activity but a continual practice. "Day and night" suggests an all-encompassing devotion, where the believer's life is saturated with God's word. In the ancient Near Eastern context, this would mean integrating the law into daily routines and decisions, ensuring that one's life is consistently aligned with divine principles. This perpetual meditation reflects a life wholly devoted to God, seeking His guidance and wisdom at all times.
 
Berean Study Bible
 
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Delight in the Law of the LORD: This part of the verse speaks to the emotional and spiritual state of the person described. "Delight" suggests a deep joy or pleasure found in God's law. The "law of the LORD" refers not just to the legalistic rules but to the Torah or teachings of God, encompassing His guidance, wisdom, and commandments. This delight is indicative of a profound relationship with God where His teachings are cherished rather than seen as burdensome.
 
Meditates Day and Night: This phrase underscores the practice of continuous reflection and contemplation on God's laws. Meditating day and night suggests an ongoing, habitual engagement with scripture. It's not just about reading or memorizing but about pondering, internalizing, and allowing these teachings to shape one's life, decisions, and actions. This meditation is both a discipline and a source of nourishment for spiritual life, leading to wisdom, righteousness, and a closer walk with God.
 
In the broader context of Psalm 1, this verse contrasts with the lifestyle of the wicked, illustrating the blessedness of the one who lives according to God's ways. This person is likened to a tree planted by streams of water, bearing fruit in season and with leaves that do not wither, symbolizing stability, prosperity, and enduring life in spiritual terms.
 
This verse encourages believers to find joy in studying and reflecting on God's word, suggesting that such practice leads to a fruitful and resilient life in both spiritual and practical dimensions.
 
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But his delight is in the law of the Lord,.... Not the law of nature, which was inscribed on Adam's heart in innocence, but now greatly impaired by sin, and become very imperfect and very insufficient to make men happy, or to lead them to true felicity; nor the law of Moses, which is a fiery law, and works wrath, accuses of sin, pronounces guilty, curses and condemns to death; and therefore cannot be delighted in by a sensible sinner, unless as it is in the hands of Christ, and as fulfilled by him, who is the end of it; and as it is written on the heart of a regenerate man, who, so far as it is, delights in it after the inward man, and serves it with his spirit: but rather the Scriptures, as much and as many parts of them as were written in David's time; particularly the five books of Moses, which are called the Law and the Testimony of the Lord; which being inspired by God, were profitable and delightful to read, and to hear explained; and as they were David's delight, and the men of his council, Psa_119:24; so they were the delight of every good man, there being many things in them concerning the Messiah, his grace and kingdom; see Luk_24:44. Moreover the word תורה, here used, signifies "doctrine", and may intend the evangelic doctrine, as it does in Psa_19:7; which is a psalm concerning the doctrine of the apostles that went into all the world; and in like sense is the word used in Isa_2:3; of the doctrine of the Messiah, that is, the Gospel; and is the same with the law, or doctrine of faith, in Rom_3:27. And this may be called the doctrine of the Lord, because he is the author of it; it came by him, he revealed it; and because he is the subject of it; it is concerning him, his person, office, grace, and righteousness; and so far as it was published in the times of David, it was a joyful sound, good news and glad tidings, and the delight of good men;
 
and in his law doth he meditate day and night; as Joshua was directed to do, and David did, Jos_1:8. This is to be understood of a diligent reading and serious consideration of it; and of the employment of the thoughts, and of deep study upon it, in order to find out the sense and meaning of it; and which is to be done constantly, every day, as often as there is leisure and opportunity for it; or, as Kimchi on the place observes, whenever a man is free from the business of life; unless this should be taken figuratively, of the day of prosperity and night of adversity, whether in things temporal or spiritual, which are each of them proper seasons to meditate in, upon the word of God and Gospel of Christ.
 
John Gill’s Exposition of the Bible
 
 

Matthew 1:7

 

Solomon the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa.
Matthew 1:7 Berean Standard Bible (BSB)
 
And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
Matthew 1:7 King James Bible (KJV)
 
Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa,
Matthew 1:7 New English Translation (NET)
 
Solomon the father of Rehoboam
Solomon, whose name in Hebrew is "Shlomo," meaning "peace," was the son of King David and Bathsheba. His reign is often seen as the pinnacle of Israel's united monarchy, marked by wisdom, wealth, and the building of the First Temple in Jerusalem. Solomon's legacy is complex; while he is celebrated for his wisdom, his later years were marred by idolatry and political alliances that led to spiritual decline. Rehoboam, Solomon's son, inherited the throne but lacked his father's wisdom, leading to the division of the kingdom. This transition from Solomon to Rehoboam highlights the importance of spiritual fidelity and the consequences of turning away from God's commandments.
 
Rehoboam the father of Abijah
Rehoboam, whose name means "he enlarges the people," was the first king of the southern kingdom of Judah after the division of Israel. His reign was marked by conflict and strife, particularly with the northern kingdom of Israel. The historical context of Rehoboam's reign is crucial, as it represents a period of significant change and division within the Israelite nation. Abijah, Rehoboam's son, continued his father's legacy, but his reign was also characterized by warfare and a struggle for power. This lineage serves as a reminder of the importance of seeking God's guidance in leadership and the dangers of pride and division.
 
Abijah the father of Asa
Abijah, also known as Abijam, means "my father is Yahweh," reflecting a heritage of faith despite the political turmoil of his time. His reign was short, but he is noted for a significant victory over Jeroboam, the king of Israel, which is attributed to his reliance on God. Asa, his son, is remembered as a reformer who sought to return Judah to the worship of Yahweh. Asa's efforts to remove idolatry and restore the covenant with God highlight the theme of renewal and repentance. This transition from Abijah to Asa underscores the potential for spiritual revival and the impact of faithful leadership in turning a nation back to God.
 
Berean Study Bible
 
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This verse is within the broader context of Matthew chapter 1, which lists the lineage from Abraham to Jesus. Here's a breakdown:
 
Solomon was the son of David and Bathsheba, known for his wisdom and for building the first temple in Jerusalem.
Rehoboam was Solomon's son who succeeded him as king but is known for his harsh policies which led to the division of the kingdom into Israel and Judah after his reign.
 
Abijah (or Abijam in some texts) was Rehoboam's son, who ruled over Judah. His reign is described with mixed reviews in the biblical texts.
 
Asaph here is likely a textual variant or an error in some translations, as the traditional lineage from Abijah leads to Asa, not Asaph. Asaph was a name associated with a group of Levite singers in the Old Testament, not directly linked to this lineage. The correct name in this context should be Asa, who was a reformer king in Judah.
 
This part of the genealogy serves to trace Jesus's royal lineage through David, emphasizing His legal right to the Davidic throne, which was significant for proving His Messianic credentials in Jewish tradition. The inclusion of these names also connects Jesus to key historical figures in Jewish history, reinforcing His place within the covenant promises made to Abraham and David.