Evening Prayer January 5, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
We joyfully and gratefully acknowledge that salvation is in You and no other. All our hope, faith, and trust is in You and no other. Lord, we acknowledge, believe, and proclaim that Jesus is the Way, the Truth, and the Life, and no one comes to You but through Him. It is a truth that is sometimes difficult for us to understand, and it is a truth that sounds narrow minded and intolerant to human ears and minds, but it is the truth You have clearly proclaimed in Your word and is, therefore, the truth by which we live. Help us, Lord, to not be fearful about proclaiming Your word, or of speaking Your truth in love, no matter what others may say about us, or do to us. Remind us, Lord, that our motivation isn't about being surrounded by large crowds o even seeing large numbers of people being "saved", but our sole motivation is in being faithful to You.   
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 5, 2025

Evening Devotional by C.H. Spurgeon
 
"And God saw the light." — Gen_1:4
 
This morning we noticed the goodness of the light, and the Lord's dividing it from the darkness, we now note the special eye which the Lord had for the light. "God saw the light"-he looked at it with complacency, gazed upon it with pleasure, saw that it "was good." If the Lord has given you light, dear reader, he looks on that light with peculiar interest; for not only is it dear to him as his own handiwork, but because it is like himself, for "He is light." Pleasant it is to the believer to know that God's eye is thus tenderly observant of that work of grace which he has begun. He never loses sight of the treasure which he has placed in our earthen vessels. Sometimes we cannot see the light, but God always sees the light, and that is much better than our seeing it. Better for the judge to see my innocence than for me to think I see it. It is very comfortable for me to know that I am one of God's people-but whether I know it or not, if the Lord knows it, I am still safe. This is the foundation, "The Lord knoweth them that are his." You may be sighing and groaning because of inbred sin, and mourning over your darkness, yet the Lord sees "light" in your heart, for he has put it there, and all the cloudiness and gloom of your soul cannot conceal your light from his gracious eye. You may have sunk low in despondency, and even despair; but if your soul has any longing towards Christ, and if you are seeking to rest in his finished work, God sees the "light." He not only sees it, but he also preserves it in you. "I, the Lord, do keep it." This is a precious thought to those who, after anxious watching and guarding of themselves, feel their own powerlessness to do so. The light thus preserved by his grace, he will one day develop into the splendour of noonday, and the fulness of glory. The light within is the dawn of the eternal day.

Revelation 1:2

 

who testifies to everything he saw. This is the word of God and the testimony of Jesus Christ.
Revelation 1:2 Berean Standard Bible (BSB)
 
Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
Revelation 1:2 King James Bible (KJV)
 
who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ.
Revelation 1:2 New English Translation (NET)
 
who testifies
The Greek word for "testifies" is "μαρτυρέω" (martyreō), which means to bear witness or to affirm that one has seen, heard, or experienced something. In the context of Revelation, this word underscores the apostolic authority and reliability of John's vision. Historically, the act of testifying was a solemn duty, often associated with legal proceedings. In a spiritual sense, it emphasizes the responsibility of believers to bear witness to the truth of the Gospel, even in the face of persecution.
 
to everything he saw
The phrase "everything he saw" indicates the comprehensive nature of John's vision. The Greek word for "saw" is "εἶδον" (eidon), which implies not just physical sight but also spiritual insight. This suggests that John's testimony is not limited to physical observations but includes divine revelations. The historical context of Revelation, written during a time of intense persecution for Christians, highlights the importance of this vision as a source of hope and encouragement for the early Church.
 
This is the word of God
The phrase "the word of God" is central to Christian theology, emphasizing the divine origin and authority of the message. The Greek term "λόγος" (logos) is used here, which in the New Testament context refers to the divine reason or plan. This phrase assures readers that the content of Revelation is not merely human speculation but is divinely inspired. Throughout history, the "word of God" has been a foundation for faith, guiding believers in truth and righteousness.
 
and the testimony of Jesus Christ
The "testimony of Jesus Christ" refers to the revelation given by Jesus and about Jesus. The Greek word "μαρτυρία" (martyria) is used, which is closely related to "μαρτυρέω" (martyreō), reinforcing the idea of bearing witness. This testimony is both about Jesus' life, death, and resurrection and the prophetic revelation He imparts. In a historical context, this testimony served as a powerful affirmation of Jesus' divine authority and His role as the Savior, encouraging believers to remain steadfast in their faith amidst trials.
 
Berean Study Bible
 
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Context: This verse is part of the opening of the Book of Revelation, which is the final book of the New Testament. It's traditionally attributed to John, often identified as John the Apostle, though the authorship is debated among scholars.
 
Bearing Witness: The phrase "bore witness" here refers to John's role as a witness. In biblical terms, to bear witness means to testify or give evidence to something. John is testifying to two main things:
The Word of God: This can be understood in several ways. It might refer to the Scriptures or more broadly to divine revelation. In Christian theology, "the Word" also directly relates to Jesus Christ (as seen in John 1:1, where Jesus is described as the Word).
 
The Testimony of Jesus Christ: This refers to the life, teachings, death, and resurrection of Jesus. It encompasses the gospel message that Jesus preached and the message about Jesus that was spread by the apostles.
 
All That He Saw: This clause points to the visions and revelations that John received, which form the content of the Book of Revelation. John is claiming to convey an accurate account of these visions as he received them from divine sources.
 
Significance: This verse establishes John's authority as a credible witness due to his direct experiences. It sets the stage for the rest of the book, which is filled with symbolic and apocalyptic imagery, positioning John not just as a narrator but as a divinely chosen witness to share these messages with the churches.
 
In summary, Revelation 1:2 underscores John's role as a faithful witness to both the teachings of Christ and the divine visions he received, which he is about to recount in the rest of the book. This establishes the authenticity and divine origin of the message contained in Revelation.
 
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Who bore record of the word of God,.... Of the essential and eternal Word of God, his only begotten Son; as John the apostle did in his Gospel, and in his epistles, and also in this book; and which is a clear evidence of his being the writer of it,
 
And of the testimony of Jesus Christ; that is, the Gospel, which testifies of the person of Christ, of the truth of his divinity, and reality of his human nature; of the union of the two natures, divine and human, his person: of his several offices, of prophet, priest and King; of what he did and suffered for his people; and of the blessings of grace which they receive by him:
 
and of all things that he saw; with his bodily eyes, as the human body of Christ, the miracles he wrought in it, the transfiguration of it on the mount, the crucifixion of it, and the piercing of it with a spear, and the resurrection of it from the dead; and also the visions recorded in this book; and such a faithful witness serves greatly to confirm the authority of this book, and to recommend the perusal of it. The Complutensian edition and the Arabic version read, "which are, and which shall", or "must be hereafter", as in Rev_1:19.
 
John Gill’s Exposition of the Bible
 

Hebrews 1:2

 

But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe.
Hebrews 1:2 Berean Standard Bible (BSB)
 
Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Hebrews 1:2 King James Bible (KJV)
 
in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.
Hebrews 1:2 New English Translation (NET)
 
in these last days
The phrase "in these last days" refers to the eschatological period initiated by the coming of Christ. In the Greek, "ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων" (ep’ eschatou tōn hēmerōn toutōn) indicates a culmination of God's redemptive history. The term "eschatos" (last) is often used in the New Testament to denote the final era of God's plan, which began with Jesus' incarnation. This phrase underscores the urgency and significance of the message delivered through Christ, marking a new and definitive phase in God's revelation to humanity.
 
He has spoken to us
The Greek verb "ἐλάλησεν" (elalēsen) is in the aorist tense, indicating a completed action. This suggests that God's communication through His Son is a definitive and final revelation. Unlike the fragmented and varied messages delivered through the prophets, this communication is direct and personal. The use of "to us" emphasizes the personal and communal nature of this revelation, inviting believers into a relationship with God through Christ.
 
by His Son
The phrase "by His Son" highlights the unique and superior role of Jesus in God's revelation. The Greek "ἐν Υἱῷ" (en Huiō) signifies not just a messenger, but one who embodies the message. The term "Son" denotes a special relationship with the Father, emphasizing Jesus' divine nature and authority. This is a central theme in Hebrews, where the Son is portrayed as superior to angels and prophets, being the exact representation of God's being.
 
whom He appointed heir of all things
The word "appointed" (Greek "ἔθηκεν," ethēken) indicates a deliberate and sovereign act of God. The term "heir" (Greek "κληρονόμον," klēronomon) reflects the legal and familial rights bestowed upon Jesus, signifying His authority and ownership over creation. This echoes Psalm 2:8, where the Messiah is promised the nations as His inheritance. It underscores the preeminence of Christ in all things, affirming His role in the divine plan.
 
and through whom He made the universe
The phrase "through whom He made the universe" attributes the act of creation to the Son, aligning with John 1:3 and Colossians 1:16. The Greek "δι’ οὗ καὶ ἐποίησεν τοὺς αἰῶνας" (di’ hou kai epoiēsen tous aiōnas) uses "aiōnas" (ages or universe) to denote the entirety of time and space. This affirms the Son's preexistence and active participation in creation, highlighting His divine nature and eternal power. It serves as a reminder of Christ's sovereignty and the foundational role He plays in the cosmos.
 
Berean Study Bible
 
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Context: The Book of Hebrews is traditionally seen as an epistle written to Jewish Christians. Its primary purpose is to demonstrate that Jesus Christ is superior to the angels, the Mosaic law, the Levitical priesthood, and all other previous revelations of God.
 
"But in these last days": This phrase indicates a shift or change in God's method of communication with humanity. Here, "last days" often refers to the period inaugurated by Christ's coming, which from the perspective of the writer, signifies the final phase of God's plan of salvation before the end times.
 
"he has spoken to us by his Son": This contrasts with how God spoke in the past through prophets (as mentioned in Hebrews 1:1). Now, God's ultimate revelation has come through Jesus Christ, His Son. This suggests a direct, personal, and final revelation.
 
"whom he appointed heir of all things": Jesus is depicted here as the ultimate inheritor of everything. This underscores His authority and divinity, linking back to Old Testament promises where the Messiah would inherit all nations (Psalm 2:8).
 
"and through whom also he made the universe": This part of the verse emphasizes the role of Jesus in creation. It aligns with other New Testament teachings where Christ is described as the agent through whom all things were created (John 1:3, Colossians 1:16). This statement not only affirms Jesus' divine nature but also His pre-existence and active role in the cosmos's creation.
 
In essence, Hebrews 1:2 establishes Jesus as the final and superior revelation of God, highlighting His divine role in both creation and inheritance, thereby setting the stage for the theological arguments that follow in the epistle regarding Jesus' supremacy over all previous religious figures and systems.
 
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Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it comes from the same author the other does, yet in many things differs from it, and is preferable to it; and indeed the general design of this epistle is to show the superior excellency of the one to the other; the former was delivered out in time past, but this "in these last days"; the Alexandrian copy, the Complutensian edition, and several other copies, read, "in the last of these days": perfectly agreeable to the phrase באחרית הימים, used in Gen_49:1 to which the apostle refers, and in which places the days of the Messiah are intended; and it is a rule with the Jews (m), that wherever the phrase, "the last days", is mentioned, the days of the Messiah are designed: and they are to be understood not of the last days of the natural world, but of, the Jewish world and state; indeed the times of the Messiah, or Gospel dispensation, may be called the last days of the natural world, according to the tradition of the house of Elias; which teaches, that the duration of the world will be six thousand years, and divides it into three parts, the last of which is assigned to the Messiah, thus; two thousand years void, (or without the law,) two thousand years the law, and two thousand years the days of the Messiah (n): but it is best to understand this of the last days of the Mosaic economy, or Jewish dispensation; for the Messiah was to come before the Jewish civil and church states were dissolved; before the sceptre departed from Judah, and before the second temple was destroyed; and he was to come at the end, or toward the close of both these states; and which is called the end, or ends of the world, Hab_2:3 and quickly after Jesus, the true Messiah was come, an end was put to both these: from whence it may be observed, that the Messiah must be come; that the Mosaic economy, and Jewish worship, will never be restored again; that the Gospel revelation being made in the last days, ought to be regarded the more, it being the last revelation God will ever make. Moreover, this differs from the former in this respect, that was made to the fathers, this "to us"; meaning either the apostles in particular, or the Jews in general, to whom the apostle is writing: this shows that the Gospel revelation was first made to the Jews; and it being made to them personally, they were under great obligation to regard it; and that God had not cast off his people; and that though he had greatly indulged their fathers, he had showed greater favour to them, having provided some better thing for them: and there is a difference between these two revelations in the manner in which they were made; the former was at sundry times, and in divers manners, the latter was made at once, and in one way; that was delivered out in parts, and by piece meal, this the whole together; the whole mind and will of God, all his counsel, all that Christ heard of the Father; it is the faith that was once, and at once, delivered to the saints; and it has been given out in one way, by the preaching of the word: to which may be added, that formerly God spoke by many persons, by the prophets, but now by one only, "by his Son"; who is so not by creation, nor by adoption, nor by office, but by nature; being his own Son, his proper Son, begotten of him, of the same nature with him, and equal to him; and so infinitely preferable to the prophets: he is a Son, and not a servant, in whom the Father is, and he in the Father, and in whom the Spirit is without measure; and God is said to speak by him, or in him, because he was now incarnate; and what he says from God should be attended to, both on account of the dignity of his person, as the Son of God, and because of the authority he came with as Mediator: whom he hath appointed heir of all things; which must be understood of him not as God, and Creator; for as such he has a right to all things; all that the Father has are his; the kingdom of nature and providence belongs to him, he being the Former and Maker of all things; but as Mediator, who has all things committed to him, to subserve the ends of his office; and has a kingdom appointed him, and which he will deliver up again the word all may refer either to persons or things; to persons, not angels, good or bad, though both are subject to him, yet neither are called his inheritance; but elect men, who are his portion, and the lot of his inheritance; and to things relating to these persons, and for their use and service, in time, and to all eternity; as all temporal things, and all spiritual ones, the blessings and promises of the covenant of grace, the gifts and graces of the Spirit, and eternal glory and happiness, the saints' inheritance, who are joint heirs with Christ.
 
By whom also he made the worlds; this is said in agreement with the notions of the Jews, and their way of speaking, who make mention of three worlds, which they call, the upper world (the habitation of God), the middle world (the air), and the lower world (o) (the earth); and sometimes they call them the world of angels (where they dwell), the world of orbs (where the sun, moon, and stars are), and the world below (p) (on which we live); and it is frequent in their writings, and prayer books (q), to call God רבון כל העולמים, "Lord of all worlds"; See Gill on Heb_11:3, these God made by his Son, not as an instrument, but as an efficient cause with him; for by him were all things made, whether visible or invisible; and the preposition "by" does not always denote instrumentality, but sometimes efficiency; and is used of God the Father himself, and in this epistle, Heb_2:10.
 
(m) Kimchi & Aben Ezra in Isa. ii. 2. (n) T. Bab. Sanhedrin, fol. 97. 1. (o) Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1. (p) Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1. (q) Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.
 
John Gill’s Exposition of the Bible
 
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There should be no doubt that the writer of Hebrews, generally thought to be the Apostle Paul, believed, as did most of his contemporaries, that the world as they knew it was near. As things turned out, they were right, but not in the manner they were expecting. The destruction of Jerusalem and the Temple by the Romans was the end of the world as far as the people of Israel were concerned.
 
At the same time, the writer of Hebrews wholeheartedly agrees with the Apostle John in his declaration that God’s Son, Jesus, was heir of all creation, and it was through him that all things were made. As Hebrews is written to the children of Israel, that declaration was quite bold to make without any preliminaries, although it could also be most likely that the audience was already somewhat familiar with the subject.
 
 

Romans 1:2-4

 

the gospel He promised beforehand through His prophets in the Holy Scriptures, regarding His Son, who was a descendant of David according to the flesh, and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord.
Romans 1:2-4 Berean Standard Bible (BSB)
 
(Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Romans 1:2-4 King James Bible (KJV)
 
This gospel he promised beforehand through his prophets in the holy scriptures, concerning his Son who was a descendant of David with reference to the flesh, who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.
Romans 1:2-4 New English Translation (NET)
 
the gospel
The term "gospel" comes from the Greek word "euangelion," meaning "good news." In the context of Romans, it refers to the message of salvation through Jesus Christ. This "good news" is central to Christian faith, emphasizing the fulfillment of God's redemptive plan. Historically, the concept of "gospel" was used in the Roman Empire to announce significant events, such as the birth of an emperor. Here, Paul uses it to declare the ultimate good news of Jesus Christ's life, death, and resurrection.
 
He promised beforehand
The phrase "promised beforehand" underscores the continuity and faithfulness of God. The Greek word "proepangellomai" indicates a promise made in advance. This highlights that the gospel was not an afterthought but part of God's eternal plan. Throughout the Old Testament, God made covenants and promises pointing to a coming Messiah, demonstrating His unchanging nature and sovereign will.
 
through His prophets
The prophets were God's chosen messengers, through whom He communicated His will and future plans. The Greek word "prophetes" refers to those who speak forth God's message. In the Old Testament, prophets like Isaiah, Jeremiah, and Daniel foretold the coming of the Messiah. This phrase emphasizes the divine origin of the gospel message and its deep roots in Jewish tradition and scripture.
 
in the Holy Scriptures
The term "Holy Scriptures" refers to the sacred writings of the Old Testament, known in Greek as "hiera grammata." These texts were revered by the Jewish people as the authoritative word of God. By referencing the Holy Scriptures, Paul affirms that the gospel is not a new doctrine but the fulfillment of what was written long ago. This connection to the Scriptures provides a foundation for the legitimacy and authenticity of the Christian message, showing that it is deeply rooted in God's revealed word.
 
regarding His Son
This phrase emphasizes the centrality of Jesus Christ in the message of the Gospel. The Greek word for "Son" here is "huios," which signifies not just a biological relationship but a position of honor and authority. In the context of the New Testament, "His Son" refers to Jesus Christ, affirming His divine nature and eternal relationship with God the Father. This phrase sets the stage for understanding the Gospel as centered on the person and work of Jesus, who is both fully divine and fully human.
 
who was a descendant of David
The phrase "descendant of David" is crucial in establishing Jesus' messianic credentials. The Greek term "genomenos" (translated as "was") indicates a historical reality, pointing to Jesus' human lineage. The reference to David is significant because it fulfills Old Testament prophecies that the Messiah would come from the line of David (2 Samuel 7:12-16, Isaiah 11:1). This lineage underscores Jesus' rightful claim to the throne of Israel and His role as the promised King who would establish God's eternal kingdom.
 
according to the flesh
This phrase highlights the humanity of Jesus. The Greek word "sarx," translated as "flesh," refers to human nature and physical existence. By stating "according to the flesh," Paul acknowledges that Jesus, while divine, took on human form and lived among us. This is a profound mystery of the Christian faith, known as the Incarnation, where God became man. It emphasizes that Jesus fully participated in human experience, enabling Him to be the perfect mediator between God and humanity. This dual nature of Christ is essential for understanding His role in salvation, as only one who is both God and man could bridge the gap caused by sin.
 
and who through the Spirit of holiness
The phrase "Spirit of holiness" refers to the Holy Spirit, emphasizing His role in sanctification and divine power. The Greek word for "Spirit" is "pneuma," which can mean breath or wind, symbolizing life and power. "Holiness" comes from the Greek "hagios," meaning set apart or sacred. This highlights the divine nature and purity of the Holy Spirit, who is instrumental in the resurrection and the declaration of Jesus as the Son of God. The Spirit's involvement underscores the Trinitarian nature of God, working in unity to fulfill divine purposes.
 
was declared with power
The Greek word for "declared" is "horizō," meaning to determine or appoint. This declaration is not merely a statement but a powerful affirmation of Jesus' divine sonship. The "power" (Greek "dynamis") signifies the miraculous and authoritative nature of this declaration. It is through the resurrection that Jesus is powerfully affirmed as the Son of God, demonstrating His victory over sin and death. This power is not just physical but spiritual, transforming believers and affirming the truth of the Gospel.
 
to be the Son of God
This phrase affirms the divine identity of Jesus. The title "Son of God" is central to Christian belief, indicating Jesus' unique relationship with the Father. In the Jewish context, this title would have been understood as a claim to divinity, a fulfillment of Old Testament prophecies concerning the Messiah. The resurrection serves as the ultimate proof of this claim, validating Jesus' teachings and His authority. This declaration invites believers to recognize and worship Jesus as both Lord and Savior.
 
by His resurrection from the dead
The resurrection is the cornerstone of Christian faith, as it confirms Jesus' victory over death and His divine nature. The Greek word for "resurrection" is "anastasis," meaning a rising up or standing again. This event is not just a historical occurrence but a transformative reality that offers hope and assurance of eternal life to believers. The resurrection is the Father's vindication of the Son, demonstrating that Jesus' sacrifice was accepted and that He has the power to grant life to all who believe in Him.
 
Jesus Christ our Lord
This concluding phrase encapsulates the identity and authority of Jesus. "Jesus" (Greek "Iēsous") is His human name, signifying His role as Savior. "Christ" (Greek "Christos") means the Anointed One, the Messiah promised in the Scriptures. "Our Lord" (Greek "Kyrios") denotes His sovereign authority over all creation. This title calls believers to submit to His lordship, acknowledging His rule in their lives. The combination of these titles affirms both His humanity and divinity, inviting believers into a personal and communal relationship with Him as their Redeemer and King.
 
Berean Study Bible
 
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Verse 2:
Paul starts by emphasizing that what he is about to discuss was not a new teaching but was "promised beforehand through his prophets in the Holy Scriptures." This establishes a continuity between the Old Testament promises and the New Testament fulfillment in Jesus Christ.
 
Verse 3:
"Regarding his Son": Paul introduces Jesus not as a new figure but as the one prophesied in the Scriptures.
 
"Who as to his earthly life was a descendant of David": This is crucial because it ties Jesus to the Davidic lineage, fulfilling Old Testament prophecies about the Messiah coming from David's line (2 Samuel 7:12-13, Isaiah 11:1). This human aspect of Jesus is highlighted here.
 
Verse 4:
"And who through the Spirit of holiness was appointed the Son of God in power": Here, Paul shifts to the divine nature of Jesus. "The Spirit of holiness" is often interpreted as the Holy Spirit, indicating that Jesus' divine sonship was manifested and affirmed through His resurrection.
 
"By his resurrection from the dead": The resurrection is pivotal, marking Jesus' victory over death and affirming His divine authority and identity as the Son of God. This event is seen as the ultimate proof of Jesus' deity.
 
"Jesus Christ our Lord": This title encapsulates Jesus' role as both savior (Christ) and sovereign (Lord).
 
Paul uses these verses to lay a theological foundation for his readers, connecting the Jewish expectation of a Messiah with the Christian belief in Jesus. He emphasizes both the human (descendant of David) and divine (Son of God through resurrection) aspects of Jesus' identity, which are central to Christian doctrine.
 
This passage serves to both authenticate Jesus' messiahship through Jewish prophecy and to assert his divine nature, providing a comprehensive view of Christology that would be foundational for the theological arguments that follow in the epistle.
 
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Which he had promised afore,.... The Gospel is here further commended from the antiquity it: it was no novel doctrine, an upstart notion, but what God had conceived in his own breast from eternity. This mystery was hid in him from the beginning of the world, and was ordained before the world was; in time God was pleased to make it known to the sons of men; he "promised" it, he spoke of it, and declared it
by his prophets, Isaiah and others, "afore" the Apostle Paul was called forth to be a preacher of it; which promise, or promises of it, lie
 
in the Holy Scriptures; the books of the Old Testament, so called from the author, matter, and usefulness of them. The apostle speaks in the language of his nation, for the Jews frequently call the Bible, writings, Holy Ones; "for", say they, כל כתובים קדש, "all the Scriptures are holy" (c), and style them, כתבי הקדש, "Scriptures of holiness", or holy Scriptures (d).
 
(c) Misn. Yadaim, c. 3. sect. 5. (d) Misn. Parah, c. 10. sect. 3. T. Bab. Sabbat, fol. 116. 2.
 
Concerning his Son Jesus Christ our Lord,.... These words are in connection with "the Gospel of God", Rom_1:1, and express the subject matter of it, the Son of God, Jesus Christ our Lord; for Christ, as the Son of God, the Saviour of sinners, the only Mediator between God and men, who is Lord both of the dead and living, is the sum and substance of the Gospel: he is here described by his relation to God, his Son, of the same nature with him, equal to him, and distinct from him; by his usual names, "Jesus Christ", the one signifying a "Saviour", the other "anointed", and both, that he was anointed of God to be the Saviour of his people; and by his dominion over the saints our Lord, not merely by creation, but by redemption and grace, and happy is the person that can claim interest in him, as is here done; and by the distinction of natures in him:
 
which was made of the seed of David according to the flesh; this respects Christ in his human nature, who was made flesh, and of a woman; and shows his existence before his incarnation, and the immediate power and hand of God in it; and which was done, not by transmutation of him into flesh, but by an assumption of human nature into union with his divine person: he is said to be made "of the seed of David"; this points out the family from whence he sprung; designs the posterity of David, particularly Mary; has regard to the promise made to David, which God fulfilled; and shows the royal descent of Christ: it is added, "according to the flesh"; that is, according to his human nature; which phrase does not denote the corruption, but the truth of that nature; and supposes that he had another nature, otherwise there would have been no need of this limiting and restrictive clause.
 
And declared to be the Son of God,.... Not made as he is said to be before, when his incarnation is spoken of; nor did he begin to be the Son of God, when he was made of the seed of David, but he, the Son of God, who existed as such, from everlasting, was manifested in the flesh, or human nature: and this his divine sonship, and proper deity, are declared and made evident,
with, or "by"
 
his power; which has appeared in the creation of all things out of nothing; in upholding all things in their beings; in the government of the world, and works of Providence; in the miracles he wrought; in his performing the great work of redemption; in the success of his Gospel, to the conversion of sinners; and in the preservation of his churches and people: here it seems chiefly to regard the power of Christ in raising the dead, since it follows, and which is to be connected with this clause,
 
by the resurrection from the dead; and designs either the resurrection of others, as of Lazarus, and some other persons, in his lifetime, and of some at his resurrection, and of all at the last day: or the resurrection of his own body, which dying he had power to raise up again, and did; and which declared him to be, or clearly made it appear that he was the Son of God, a divine person, truly and properly God: and this was done
 
according to the Spirit of holiness; which may be understood of the Holy Spirit, the third person in the Trinity, who is holy in himself, and the author of holiness in the saints; and who is the declarer of Christ's sonship, partly by bearing a testimony to it in the word, and in the hearts of believers, and chiefly by being concerned in the resurrection of the body of Christ from the dead; or else by the Spirit of holiness may be meant the divine nature of Christ, which, as it is holy, so by it Christ offered himself to God, and by it was quickened, or made alive, when he had been put to death in the flesh; and which must be a clear and strong proof of his being truly the Son of God.
 
John Gill’s Exposition of the Bible
 
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It is all too easy for us to forget that this Good News about God, the Good News, which was brought to us by God, was a result of promises he made many years previously. Over and over, throughout the Old Testament, God had provided hints and glimpses of the glorious Good News that was to come. For that reason alone, the Old Testament deserves our study, appreciation, and understanding. How can we hope to understand how God has fulfilled his promises if we don't even know what his promises were?
 
And who is this Gospel, this Good News about? It is Christ Jesus who, according to human reckoning, was a descendant of King David, thus fulfilling the Scriptures concerning the coming Messiah. This is crucial and must be firmly established in everyone's mind. We may not understand all the mechanics of how this all works, we just need to be assured it does work. To claim that Jesus is not a descendant of King David, the promised descendant, would be declaring that Jesus is not the promised Messiah and everything we believe is utterly false.
 
While taking great pains to establish the credibility of the claims concerning Jesus, Paul is following an established and well-known process at use withing the Jewish community, one which Matther and other writers used in varying degrees of detail. The entire Bible of that time, what we commonly refer to as the Hebrew Scriptures or Old Testament, are full of ancestral lists and genealogical pedigrees to establish many different things, including who is qualified to be a priest or Levite. It isn’t something we often see today, but being able to recite one’s ancestry was a primary means of identifying who you were and where you belonged.
 
Of course, determining who Jesus was in the overall scheme of things with Israel only laid the foundation. Paul now had to take his readers from that familiar ground to a place that was wholly unfamiliar. In this introduction, Paul does this with rapid fire speed, like ripping off a bandage. He will spend the rest of Romans explaining in greater detail what he means in these verses.
 
 

Proverbs 1:3

 

and for receiving instruction in wise living and in righteousness, justice, and equity.
Proverbs 1:3 Berean Standard Bible (BSB)
 
To receive the instruction of wisdom, justice, and judgment, and equity;
Proverbs 1:3 King James Bible (KJV)
 
To receive moral instruction in skillful living, in righteousness, justice, and equity.
Proverbs 1:3 New English Translation (NET)
 
to receive instruction
The Hebrew word for "instruction" is "mûsār," which implies discipline, correction, and moral training. In the ancient Near Eastern context, this was not merely academic learning but a comprehensive approach to character development. The idea of "receiving" suggests an openness and willingness to be taught, a posture of humility that is essential for spiritual growth. This phrase emphasizes the importance of being teachable and receptive to God's wisdom, which is foundational for a life that honors Him.
 
in wise living
The phrase "wise living" translates the Hebrew word "śāḵal," which means to act prudently or to have insight. This is not just intellectual knowledge but practical wisdom that guides daily life. In the biblical context, wisdom is deeply connected to the fear of the Lord (Proverbs 1:7), suggesting that true wisdom begins with a reverent relationship with God. Wise living is about making choices that reflect God's character and purposes, leading to a life that is both fulfilling and pleasing to Him.
 
in righteousness
"Righteousness" in Hebrew is "ṣedeq," which refers to being in right standing with God and others. It encompasses moral integrity, justice, and ethical behavior. In the biblical narrative, righteousness is often associated with God's covenant faithfulness and His desire for His people to reflect His holiness. This phrase calls believers to live in a way that aligns with God's standards, demonstrating His justice and love in their interactions with others.
 
justice
The Hebrew word for "justice" is "mišpāṭ," which involves fairness, judgment, and the proper ordering of society. In the ancient world, justice was a central concern, as it is today, and it was seen as a reflection of God's character. The call to justice is a call to advocate for the vulnerable, to ensure that all people are treated with dignity and fairness. This phrase challenges believers to be agents of God's justice in a world that often falls short of His ideals.
 
and equity
"Equity" is translated from the Hebrew word "mešārîm," which means uprightness or fairness. It conveys the idea of evenness and impartiality, ensuring that all people are treated equally and without bias. In the biblical context, equity is a reflection of God's impartial nature and His desire for His people to act justly and love mercy (Micah 6:8). This phrase encourages believers to pursue fairness in all their dealings, reflecting God's heart for justice and equality.
 
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For receiving instruction in prudent behavior: This suggests that one of the primary purposes of the Proverbs is to teach or impart wisdom that leads to sensible, thoughtful, and cautious living. Prudent behavior here is about making decisions that are thoughtful and wise, considering the outcomes of actions before they are taken.
 
Doing what is right and just and fair: This part of the verse emphasizes the moral and ethical dimensions of wisdom.
 
Right: Refers to actions that are morally correct or in accordance with divine or ethical standards.
 
Just: Indicates actions that are fair and lawful, respecting the rights of others and adhering to a sense of justice.
 
Fair: Suggests equity, impartiality, and even-handedness in dealings with others.
 
The verse collectively advocates for a lifestyle where wisdom leads to not just personal betterment but also contributes positively to societal harmony by promoting behaviors that are ethical, fair, and just. This reflects the broader theme in Proverbs of wisdom not only as knowledge but as a way of living that honors God and benefits community life.
 
In summary, Proverbs 1:3 is saying that the wisdom found in Proverbs is meant to guide individuals in living a life characterized by prudence, morality, justice, and fairness.
 
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To receive the instruction of wisdom,.... Or "prudence" (h); of wise and prudent men; and especially of Christ himself, who bears those names, whose instructions this book is full of; and the design of which is to engage the attention of men to them, and prevail upon them to receive them, and act conformably to them. Which instructions respect the following things; and which are added by way of illustration and amplification, viz.
 
justice, and judgment, and equity; that which is just in itself, and according to the nature of God and his will; and is judged so by right reason; and is equitable between man and man, and agrees with the law of God. These three, R. Levi Ben Gersom says, signify one and the same thing; true righteousness, doing that which is just to God and man; which the doctrines of grace, or the instructions of wisdom, teach men to do; concerning which many rules may be collected from this book.
 
(h) השכל "prudentiae", Munster, Vatablus.
 
John Gill’s Exposition of the Bible
 
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The study of Proverbs has nothing to do with teaching us a bunch of rules, or even a bunch of cutesy sayings that we can quote for whatever occasion that may arise. The purpose for studying Proverbs is to help us to learn to use wisdom in making our own decisions about a particular matter that has come up. Through the Proverbs we are taught principles and ideals that are designed to inform our decisions, not laws for us to point to so we can avoid making tough decisions ourselves. In short, the Proverbs are given to make us think, to use the brain God created us with.
 
 

John 1:2

 

He was with God in the beginning.
John 1:2 Berean Standard Bible (BSB)
 
The same was in the beginning with God.
John 1:2 King James Bible (KJV)
 
The Word was with God in the beginning.
John 1:2 New English Translation (NET)
 
He
The pronoun "He" refers to the "Word" mentioned in John 1:1, which is understood to be Jesus Christ. In the original Greek, the term is "οὗτος" (houtos), emphasizing the identity and personhood of Christ. This highlights the personal nature of the Word, affirming that Jesus is not an abstract concept but a living being with a distinct identity. In the context of the Gospel of John, this sets the stage for understanding Jesus as both fully divine and fully human, a cornerstone of Christian theology.
 
was
The verb "was" is translated from the Greek "ἦν" (ēn), which is the imperfect tense of "to be." This tense indicates continuous action in the past, suggesting the eternal existence of the Word. It implies that Jesus did not come into being at a point in time but has always existed. This aligns with the Christian doctrine of the pre-existence of Christ, affirming His divine nature and eternal presence with God.
 
with God
The phrase "with God" is translated from the Greek "πρὸς τὸν Θεόν" (pros ton Theon). The preposition "πρὸς" (pros) suggests a close, intimate relationship, indicating not just proximity but a face-to-face relationship. This underscores the unity and fellowship between Jesus and God the Father, emphasizing the distinct persons within the Godhead while maintaining their oneness. This relational aspect is foundational to understanding the Trinity, where the Father, Son, and Holy Spirit exist in perfect communion.
 
in the beginning
The phrase "in the beginning" is "ἐν ἀρχῇ" (en archē) in Greek, echoing the opening words of Genesis 1:1. This deliberate parallel draws a connection between the creation account and the role of Christ in creation. It signifies that Jesus was present at the very start of all things, participating in the creation of the universe. This affirms His sovereignty and authority over all creation, reinforcing the belief that all things were made through Him and for Him, as further elaborated in Colossians 1:16-17. This eternal perspective invites believers to trust in Christ's unchanging nature and His ultimate plan for creation.
 
Berean Study Bible
 
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He refers to the Word (Logos in Greek), which is introduced in John 1:1. In that verse, it's stated, "In the beginning was the Word, and the Word was with God, and the Word was God." This "Word" is traditionally understood in Christian theology to be Jesus Christ.
 
Was with God indicates a close, personal relationship with God from the very beginning of time or even before time, as understood in Christian theology. This underscores the eternal nature of Christ, emphasizing that He existed with God from the outset.
 
In the beginning echoes the opening of Genesis, where "In the beginning, God created the heavens and the earth." Here, John's Gospel is setting up a narrative where Jesus, as the Word, is not only present at creation but is integral to it, aligning with the theological concept that all things were made through Him (John 1:3).
 
Theologically, this verse supports:
 
The pre-existence of Christ - Jesus existed before the physical creation of the world.
The divine nature of Christ - By being with God, Jesus shares in the divine essence, which is further elaborated in the concept of the Trinity where Jesus is distinct yet one with God.
The role of Christ in creation - The intimate association with God at the beginning of time points to Jesus' involvement in the act of creation.
 
This verse is foundational for Christian doctrine concerning the deity of Christ and His eternal existence alongside God the Father. It sets the stage for understanding Jesus not merely as a prophet or teacher but as God incarnate, which is a central theme throughout the Gospel of John.
 
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The same was in the beginning with God. This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.
 
John Gill’s Exposition of the Bible
 
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As we might imagine, all of this was a lot to take in for those who knew Jesus and had been around Him for very long. John was driving home the point that yes, this Word, Jesus, the One they had been around day after day, was right there at the ultimate beginning. Today, most of us have been around this idea for so long that we pretty much take it for granted, but for those back then it was a lot for them to try to wrap their heads around. Then, to take it even further, imagine what was going on in the thoughts of those who hadn’t been around Jesus at all, who were probably hearing all this for the first time.
 
For the Jews in particular, this was some pretty radical stuff. They would have been familiar with Wisdom and Wisdom’s personification in the book of Proverbs and others, but John is taking them even beyond that. He’s making the case that he’s not speaking simply of the personification of a concept, but of God himself. We are now travelling over unbroken ground in unexplored, even undiscovered territory.
 

Psalm 1:3

 

He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does.
Psalm 1:3 Berean Standard Bible (BSB)
 
And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
Psalm 1:3 King James Bible (KJV)
 
He is like a tree planted by flowing streams; it yields its fruit at the proper time, and its leaves never fall off. He succeeds in everything he attempts.
Psalm 1:3 New English Translation (NET)
 
He is like a tree
The imagery of a tree is a powerful symbol in biblical literature, representing life, growth, and stability. In Hebrew, the word for tree is "עֵץ" (etz), which is often used to signify strength and endurance. Trees are deeply rooted, drawing sustenance from the earth, much like a righteous person draws spiritual nourishment from God. This metaphor suggests that a person who delights in the law of the Lord is firmly established and resilient, able to withstand life's challenges.
 
planted by streams of water
The phrase "planted by streams of water" evokes the image of a tree intentionally placed in a location where it can thrive. The Hebrew word for "planted" is "שָׁתוּל" (shatul), indicating a deliberate act of positioning. This suggests that the righteous are not left to chance but are purposefully situated by God in environments where they can flourish. The "streams of water" symbolize the constant and life-giving presence of God's Word and Spirit, providing the necessary resources for spiritual growth and vitality.
 
yielding its fruit in season
The concept of yielding fruit "in season" highlights the natural and timely productivity of a life rooted in God. The Hebrew word for "yielding" is "יִתֵּן" (yitten), which implies giving or producing. This suggests that a righteous person will naturally produce good works and virtues at the appropriate time, as a result of their connection to God. The idea of "in season" underscores the importance of patience and timing in the spiritual life, recognizing that growth and fruitfulness occur according to God's perfect timing.
 
whose leaf does not wither
The phrase "whose leaf does not wither" speaks to the enduring vitality and resilience of the righteous. In Hebrew, "wither" is "יִבּוֹל" (yibbol), which means to fade or decay. This imagery suggests that those who are rooted in God remain vibrant and alive, even in adverse conditions. The unfading leaf symbolizes the perpetual freshness and vigor of a life sustained by God's presence, contrasting with the temporary and fragile nature of worldly pursuits.
 
and who prospers in all he does
The final phrase, "and who prospers in all he does," conveys the idea of success and well-being in every aspect of life. The Hebrew word for "prospers" is "יַצְלִיחַ" (yatsliach), which means to succeed or thrive. This prosperity is not merely material but encompasses spiritual and moral dimensions, reflecting a life aligned with God's will. The assurance of prosperity in all endeavors underscores the comprehensive blessing that comes from living a life rooted in God's Word and guided by His principles.
 
Berean Study Bible
 
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Tree Planted by Streams of Water:
This imagery conveys stability, nourishment, and life. A tree by a stream has a constant supply of water, symbolizing a life that is rooted in God's law, which provides spiritual nourishment. The person who delights in and meditates on God's law is likened to this tree, indicating a strong, stable spiritual life.
 
Yields its Fruit in Season:
This phrase suggests productivity and usefulness. Just as a tree produces fruit, the person living according to divine principles will have a life that bears good works or "fruit" at appropriate times. It signifies not just personal benefit but also contributions to others, reflecting the Christian idea of good deeds or spiritual fruits like love, joy, peace, patience, kindness, etc. (Galatians 5:22-23).
 
Whose Leaf Does Not Wither:
This speaks to enduring vitality and health. Unlike leaves that might wither due to drought or disease, the leaves of this tree remain green, symbolizing spiritual vitality, resilience against life's trials, and continuous faith. It suggests a life of ongoing spiritual health and growth.
 
Whatever They Do Prospers:
This doesn't imply material or worldly success in every endeavor but rather a general sense of flourishing in one's spiritual and moral life. It indicates that living in accordance with God's will leads to a form of success that transcends mere earthly gains, offering peace, wisdom, and fulfillment.
 
In summary, Psalm 1:3 uses the metaphor of a tree to describe the blessedness and prosperity of someone whose life is centered on God's teachings. It's a poetic way to encourage adherence to divine guidance, promising a life of stability, productivity, and enduring vigor. This verse is often interpreted as an encouragement to live a life rooted in faith, which leads to spiritual prosperity.
 
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And he shall be like a tree planted by the rivers of water,.... Or, "for then shall he be", &c. as Alshech renders the words; and the Hebrew "vau" is often used for "then" (q). As Psa_1:1 describe the man who is blessed, this points at his blessedness, and shows and proves him to be an happy man; for he is comparable to a "tree": not to a dry tree, or a tree without fruit, or whose fruit is withered, but to a fruitful tree, a green and flourishing one; green olive tree, or a palm tree, or a cedar in Lebanon; to which David compares himself and the righteous, Psa_52:8; and here such an one is compared to a tree "planted"; not to one that grows of itself, a wild tree, a tree of the wood; but to one that is removed from its native place and soil, and planted elsewhere; and so designs such who are broken off of the wild olive tree, and are grafted into the good olive tree; who are planted in Christ Jesus, and in the church, the house of the Lord; of which transplantation the removal of Israel into Canaan's land was an emblem, Psa_80:8; and such a spiritual plantation is of God the husbandman; whose planting the saints are efficiently, Isa_60:21. And it is owing to the word, the ingrafted word, Jas_1:21, which is the means of this ingrafture, and to the ministers of it instrumentally; some of whom plant, and others water, 1Co_3:6. Moreover, the happy man before described is like a tree that is situated "by the rivers of water", or "divisions" (r) and rivulets of water; which running about the plants, make them very fruitful and flourishing; see Ezk_31:4; and which may intend the river of the love of God, and the streams of it, the discoveries and applications of it to regenerate persons; and also the fulness of grace in Christ, who is the fountain of gardens, the well of living waters and streams from Lebanon, to revive, refresh, supply, and comfort his people, Sng_4:15; as well as the graces of the Spirit of God, which are near the saints, and like rivers of water flow out of them that believe in Christ, Jhn_7:38; to which may be added the word and ordinances of the Gospel, which are the still waters, to which they are invited and led, and by which and with which they are greatly refreshed, and made fruitful. Arama interprets it of the waters of the law; it is best to understand it of the Gospel; see Isa_55:1; it follows,
 
that bringeth forth his fruit in his season; and so appears to be a tree of righteousness, filled with the fruits of righteousness, the graces of the Spirit, and good works; which are brought forth by him under the influence of grace, as he has opportunity, and according to the measure of grace bestowed. His leaf also shall not wither; neither tree, nor fruit, nor leaf shall wither, but shall be always green; which is expressive of the saints' perseverance: the reasons of which are, they are ingrafted in Christ the true vine, and abide in him, from whom they have their sap, nourishment, and fruit, Jhn_15:1; they are rooted and built up in him, and established in the faith of him; and so they hold fast the profession of it without wavering;
 
and whatsoever he doth shall prosper; meaning not so much in things temporal, of which Arama interprets it, for in these the good man does not always succeed, but in things spiritual: whatever he does in faith, from love, to the glory of God, and in the name of Christ, prospers; yea, those things in which he is concerned, that are adverse, and seem for the present to be against him, in the issue work for good to him: in short, such a man is blessed with grace here, and glory hereafter; and therefore must needs be an happy man.
 
(q) Vid. Noldii Concord. Part. Ebr. p. 308. (r) על פלגי "juxta divisiones"; Musculus, Hammond; so Ben Melech.
 
John Gill’s Exposition of the Bible
 

Matthew 1:8

 

Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah.
Matthew 1:8 Berean Standard Bible (BSB)
 
And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
Matthew 1:8 King James Bible (KJV)
 
Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,
Matthew 1:8 New English Translation (NET)
 
Asa
Asa was a king of Judah, known for his faithfulness to God and his efforts to rid the land of idolatry. The name "Asa" in Hebrew means "physician" or "healer," which is fitting given his role in spiritually healing Judah by removing pagan altars and high places. Asa's reign is a reminder of the importance of spiritual leadership and the impact of righteous governance. His story, found in 1 Kings 15 and 2 Chronicles 14-16, highlights the blessings of obedience to God and the dangers of relying on human strength over divine guidance.
 
the father of Jehoshaphat
Jehoshaphat, Asa's son, continued his father's legacy of faithfulness. His name means "Yahweh has judged," reflecting his commitment to divine justice and righteousness. Jehoshaphat is noted for his judicial reforms and efforts to educate the people in God's laws, as seen in 2 Chronicles 17. His reign exemplifies the importance of seeking God's guidance in leadership and the power of prayer, as demonstrated in his victory over a vast enemy coalition through divine intervention (2 Chronicles 20).
 
Jehoshaphat the father of Joram
Joram, also known as Jehoram, was a king whose reign marked a departure from the faithfulness of his predecessors. His name means "Yahweh is exalted," yet his actions often contradicted this meaning. Joram's marriage to Athaliah, the daughter of Ahab and Jezebel, led to the introduction of Baal worship in Judah, as recorded in 2 Kings 8. His reign serves as a cautionary tale about the influence of ungodly alliances and the consequences of turning away from God.
 
Joram the father of Uzziah
Uzziah, also known as Azariah, was a king who initially followed God and experienced great success. His name means "Yahweh is my strength," which is evident in his military victories and the prosperity of Judah during his reign. However, Uzziah's pride led to his downfall when he unlawfully entered the temple to burn incense, resulting in leprosy (2 Chronicles 26). His life illustrates the dangers of pride and the importance of humility before God, reminding us that true strength comes from reliance on the Lord.
 
Berean Study Bible
 
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Asa: He was the third king of Judah, known for his religious reforms and efforts to eliminate idolatry from the kingdom.
 
Jehoshaphat: Son of Asa, who succeeded him as king. Jehoshaphat is known for his piety and for strengthening the kingdom through alliances and judicial reforms.
Joram: Also known as Jehoram, was the son of Jehoshaphat. His reign was marked by a return to idolatry and challenges from neighboring states.
 
Uzziah: Although in historical records Uzziah is the son of Amaziah, not Joram, there's a discrepancy here. In the genealogy, Matthew omits three generations (Ahaziah, Joash, and Amaziah) to align the number of generations in a pattern, which was a common practice in ancient genealogies for theological or symbolic reasons.
 
This verse is part of a longer list where Matthew traces Jesus's lineage back from Abraham through David and the kings of Judah, emphasizing Jesus's royal and messianic credentials. The omission of some kings in this list might be intended to keep the number of generations at 14 from Abraham to David, from David to the Babylonian exile, and from the exile to Christ, which could be symbolic for 2x7 (7 being a number often associated with completion or perfection in Jewish tradition).
 
In summary, Matthew 1:8 is part of establishing Jesus's lineage, highlighting his connection to the Davidic line and thus fulfilling Old Testament prophecies about the Messiah coming from the line of David. However, the genealogical list here is more theological than strictly historical in its structure.
 

Morning Devotion January 5, 2025

Morning Devotion by C.H. Spurgeon
 
"And God saw the light, that it was good: and God divided the light from the darkness." — Gen_1:4
 
Light might well be good since it sprang from that fiat of goodness, "Let there be light." We who enjoy it should be more grateful for it than we are, and see more of God in it and by it. Light physical is said by Solomon to be sweet, but gospel light is infinitely more precious, for it reveals eternal things, and ministers to our immortal natures. When the Holy Spirit gives us spiritual light, and opens our eyes to behold the glory of God in the face of Jesus Christ, we behold sin in its true colours, and ourselves in our real position; we see the Most Holy God as he reveals himself, the plan of mercy as he propounds it, and the world to come as the Word describes it. Spiritual light has many beams and prismatic colours, but whether they be knowledge, joy, holiness, or life, all are divinely good. If the light received be thus good, what must the essential light be, and how glorious must be the place where he reveals himself. O Lord, since light is so good, give us more of it, and more of thyself, the true light.
 
No sooner is there a good thing in the world, than a division is necessary. Light and darkness have no communion; God has divided them, let us not confound them. Sons of light must not have fellowship with deeds, doctrines, or deceits of darkness. The children of the day must be sober, honest, and bold in their Lord's work, leaving the works of darkness to those who shall dwell in it for ever. Our Churches should by discipline divide the light from the darkness, and we should by our distinct separation from the world do the same. In judgment, in action, in hearing, in teaching, in association, we must discern between the precious and the vile, and maintain the great distinction which the Lord made upon the world's first day. O Lord Jesus, be thou our light throughout the whole of this day, for thy light is the light of men.

Morning Prayer January 5, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
 There is so much that we don't know. We ask that You would inspire us with a thirst for knowledge. We pray, as well, for wisdom and understanding so that we may use our knowledge well. We give thank, Lord, for the knowledge and understanding that has been passed on to us by others and we ask that we may, in turn, contribute to the well-being of others. Forgive us, Lord, for abusing these precious gifts You have bestowed upon us.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen