Evening Prayer January 9, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
In You there is no variation or shifting shadow. We openly confess that You alone are the giver of every good and perfect gift. We thank You that You have given us so many things, richly supplying us with things to enjoy. We are even more thankful for the greatest gift of all, Your Son, Jesus Christ, Who sacrificed His life that we could be freed from sin's bondage. Fill our hearts with gratitude, and may our lives reflect overflowing thankfulness so all who see may honor You. Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 9, 2025

Evening Devotional by C.H. Spurgeon
 
"Serve the Lord with gladness." — Psa_100:2
 
Delight in divine service is a token of acceptance. Those who serve God with a sad countenance, because they do what is unpleasant to them, are not serving him at all; they bring the form of homage, but the life is absent. Our God requires no slaves to grace his throne; he is the Lord of the empire of love, and would have his servants dressed in the livery of joy. The angels of God serve him with songs, not with groans; a murmur or a sigh would be a mutiny in their ranks. That obedience which is not voluntary is disobedience, for the Lord looketh at the heart, and if he seeth that we serve him from force, and not because we love him, he will reject our offering. Service coupled with cheerfulness is heart-service, and therefore true. Take away joyful willingness from the Christian, and you have removed the test of his sincerity. If a man be driven to battle, he is no patriot; but he who marches into the fray with flashing eye and beaming face, singing, "It is sweet for one's country to die," proves himself to be sincere in his patriotism. Cheerfulness is the support of our strength; in the joy of the Lord are we strong. It acts as the remover of difficulties. It is to our service what oil is to the wheels of a railway carriage. Without oil the axle soon grows hot, and accidents occur; and if there be not a holy cheerfulness to oil our wheels, our spirits will be clogged with weariness. The man who is cheerful in his service of God, proves that obedience is his element; he can sing,
 
"Make me to walk in thy commands,
'Tis a delightful road."
 
Reader, let us put this question-do you serve the Lord with gladness? Let us show to the people of the world, who think our religion to be slavery, that it is to us a delight and a joy! Let our gladness proclaim that we serve a good Master.

Revelation 1:6

 

Berean Standard Bible
who has made us to be a kingdom, priests to His God and Father—to Him be the glory and power forever and ever! Amen.
 
King James Bible
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
 
NET Bible
and has appointed us as a kingdom, as priests serving his God and Father--to him be the glory and the power for ever and ever! Amen.
 
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Berean Study Bible
 
who has made us
This phrase emphasizes the transformative work of Christ. The Greek word "ἐποίησεν" (epoiesen) suggests an active creation or making. In the context of the New Testament, it reflects the idea that believers are not self-made but are transformed by the divine action of Christ. This transformation is a central theme in Christian theology, highlighting the grace and sovereignty of God in the life of a believer.
 
to be a kingdom
The term "kingdom" (Greek: βασιλεία, basileia) refers to a realm or dominion. In the biblical context, it signifies the reign of God through Christ. Historically, the concept of a kingdom would resonate with the early Christian audience familiar with the Roman Empire's power. However, this kingdom is spiritual, indicating the collective body of believers who live under Christ's rule. It underscores the idea that Christians are part of a divine kingdom that transcends earthly political systems.
 
priests
The word "priests" (Greek: ἱερεῖς, hiereis) connects believers to the Old Testament priesthood, which was responsible for mediating between God and the people. In the New Testament context, it signifies that all believers have direct access to God through Christ, eliminating the need for an earthly mediator. This priesthood is a call to service, worship, and intercession, reflecting the believer's role in God's redemptive plan.
 
to His God and Father
This phrase highlights the relationship between Jesus and God, emphasizing both the divinity and the distinct personhood within the Trinity. The use of "His God and Father" underscores the intimate relationship and submission of Jesus to the Father, serving as a model for believers. It also reflects the Jewish understanding of God as a personal and covenantal deity, who is both transcendent and immanent.
 
to Him be the glory and power
The ascription of "glory and power" (Greek: δόξα καὶ κράτος, doxa kai kratos) is a doxology, a short hymn of praises to God. "Glory" refers to the honor and majesty due to God, while "power" denotes His sovereign authority. This phrase is a reminder of God's ultimate authority and the believer's call to worship and acknowledge His supremacy in all things.
 
forever and ever
The repetition of "forever and ever" (Greek: εἰς τοὺς αἰῶνας τῶν αἰώνων, eis tous aiōnas tōn aiōnōn) emphasizes the eternal nature of God's glory and power. It reassures believers of the unending reign of God, providing hope and stability in a world that is often transient and uncertain. This eternal perspective is foundational to Christian eschatology, affirming the ultimate victory and permanence of God's kingdom.
 
Amen
The word "Amen" (Greek: ἀμήν, amēn) is a declaration of affirmation, meaning "truly" or "so be it." It is a common conclusion to prayers and doxologies, signifying agreement and certainty. In this context, it serves as a seal of truth to the preceding statements, inviting the reader to join in the affirmation of God's eternal glory and power.
 
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Kings and Priests: The phrase "hath made us kings and priests" refers to the spiritual status believers are granted through Jesus Christ. In the Old Testament, kings and priests had distinct roles: kings ruled, while priests served in matters of worship and intercession before God. Here, the idea is that through
Christ, believers are given a dual role:
 
Kings: They share in the reign of Christ, symbolizing spiritual authority, victory over sin, and participation in the kingdom of God.
 
Priests: They have direct access to God, can offer spiritual sacrifices, and serve in a priestly manner by interceding for others.
 
Unto God and His Father: This indicates the divine hierarchy and relationship. Here, "God" is typically understood as referring to Jesus Christ, and "His Father" as God the Father. This reflects the Christian doctrine of the Trinity where Jesus is both divine and in a sonship relationship with God the Father.
 
Glory and Dominion: This is a doxology, an expression of praise. "Glory" refers to the honor, praise, and majesty that is due to God. "Dominion" speaks of God's sovereignty and rule over all creation, which is eternal ("for ever and ever").
 
Amen: Concludes the doxology, affirming the truth and sealing the praise with a word that means "so be it" or "truly."
 
Theologically, this verse emphasizes:
 
The elevation of believers through Christ's work, giving them a new identity and function in the spiritual realm.
 
The eternal worship and acknowledgment of God's sovereignty and glory.
 
Different Christian denominations might interpret the specifics of this "kings and priests" role slightly differently, but the core idea remains a celebration of the believer's spiritual status in Christ.
 
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John Gill’s Exposition of the Bible
 
And hath made us kings and priests,.... The Alexandrian copy, and Complutensian edition, read, "a kingdom, priests"; and the Vulgate Latin version, "a kingdom and priests"; and the Arabic version, "a kingdom of priesthood"; reference seems to be had to Exo_19:6, "and ye shall be unto me a kingdom of priests"; which the Jerusalem Targum renders, "ye shall be unto me", מלכין וכהנין, "kings and priests"; and so the Targum of Jonathan ben Uzziel paraphrases it thus, "and ye shall be before me", מלכין, "kings" crowned with a crown, וכהנין, "and priests" ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings (o); and sometimes their doctors are called מלכי תורה, "kings of the law" (p): and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on Deu_28:13 paraphrases the words,
 
"the word of the Lord shall appoint or constitute you kings, and not private persons.
 
Likewise they say (q).
 
"that even a Gentile, if he studies in the law, is ככהן גדול, "as an high priest".
 
All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made "kings" by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him. And he also makes them "priests" to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him
 
to God, and his Father; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made,
 
to him be glory and dominion for ever and ever, Amen. The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and "dominion"; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. "Amen"; so let it be, and so it shall be,
 
(o) Misn. Sabbat, c. 14. sect. 9. T. Bab. Sabbat, fol. 67. 1. & 111. 1. & 128. 1. Raya Mehimna in Zohar in Lev. xii. 1. (p) Shirhashirim Rabba, fol. 1. 2. Vid. Jarchium in. Psal. lxviii. 14. (q) T. Bab. Bava Kama, fol. 38. 1.
 
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To make a long story short, we, each of us, has direct access to God. We do not require intermediaries, despite many who would still insist that we do. There is a place for leadership hierarchy in the church, but not when that leadership attempts to interpose themselves between us and God.
 
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Cross References:
 
1 Peter 2:9
But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
 
Exodus 19:6
And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.”
 
Isaiah 61:6
But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches.
 

Hebrews 1:6

 

Berean Standard Bible
And again, when God brings His firstborn into the world, He says: “Let all God’s angels worship Him.”
 
King James Bible
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
 
NET Bible
But when he again brings his firstborn into the world, he says, "Let all the angels of God worship him!"
 
***************
 
Berean Study Bible
 
And again
This phrase indicates a continuation or reinforcement of a previous argument. The author of Hebrews is emphasizing the supremacy of Christ by introducing another scriptural reference. The Greek word "πάλιν" (palin) suggests a repetitive action or a return to a previous point, underscoring the importance of Christ's divine status and the consistency of this message throughout Scripture.
 
when God brings
The act of God bringing His firstborn into the world is a divine initiative. The Greek word "εἰσαγάγῃ" (eisagagē) implies a formal introduction or presentation. This highlights the intentionality and authority of God in presenting Christ to the world, affirming His preeminence and the fulfillment of divine prophecy.
 
His firstborn
The term "firstborn" (Greek: "πρωτότοκον," prōtotokon) is rich with theological significance. In Jewish culture, the firstborn held a place of honor and inheritance rights. Here, it signifies Christ's preeminence and unique status as the Son of God, not in terms of creation, but in rank and authority. This title affirms Christ's eternal existence and His role as the heir of all things.
 
into the world
The phrase "into the world" (Greek: "εἰς τὴν οἰκουμένην," eis tēn oikoumenēn) refers to the inhabited earth. This underscores the incarnation of Christ, His entry into human history, and His mission to redeem humanity. It highlights the tangible and historical reality of Christ's coming, bridging the divine and the earthly realms.
 
He says
This indicates a direct quotation from God, emphasizing the authority and divine origin of the statement. The use of "λέγει" (legei) in Greek underscores the active and present nature of God's word, which is living and powerful, as further elaborated in Hebrews 4:12.
 
Let all God’s angels worship Him
This command for the angels to worship Christ underscores His superiority over the angelic beings. The Greek word for worship, "προσκυνησάτωσαν" (proskynēsatosan), implies a deep reverence and submission. This reflects the fulfillment of Old Testament prophecy, likely drawing from Deuteronomy 32:43 in the Septuagint, and affirms Christ's divine nature and authority. The angels, as ministering spirits, are called to acknowledge Christ's lordship, reinforcing His position as the exalted Son of God.
 
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Context: The Book of Hebrews is written to Jewish Christians to demonstrate the superiority of Christ over the old covenant. In the first chapter, the author contrasts Jesus with the angels to show Jesus' divine nature and authority.
 
The Firstborn: This refers to Jesus Christ. The term "firstborn" here does not imply that Jesus was created but rather speaks to His preeminence, authority, and status. In many ancient cultures, the firstborn had a position of honor and leadership within the family. Theologically, it reflects Christ's unique relationship with God the Father, as seen in other scriptures like Colossians 1:15-18 where "firstborn" signifies His supremacy over all creation.
 
He brings into the world: This could refer to either the incarnation of Jesus when He was born or His second coming. However, most scholars interpret this as referring to His incarnation, highlighting the moment when Jesus entered human history.
 
Let all God’s angels worship him: This is a direct citation or adaptation from the Septuagint version of Deuteronomy 32:43 or possibly Psalms 97:7, where angels (or heavenly beings) are called to worship. This act of worship by angels signifies Jesus' divine status. In Jewish tradition, angels are servants of God who do not receive worship themselves but give it to God. Here, Jesus is being worshipped by angels, underscoring His deity and His role in the divine plan.
 
Theological Implication: This verse is used to argue for the divinity of Christ, showing that He is worthy of worship, something only due to God. It's part of a broader argument in Hebrews that Jesus is not just a prophet or an angel but is, in fact, God incarnate, superior to all created beings, including angels.
 
This passage thus plays a crucial role in the Christological discussions within Christianity, emphasizing Jesus' divine nature and His unique position in relation to God and all creation.
 
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John Gill’s Exposition of the Bible:
 
And again, when he bringeth the first begotten into the world;.... By "the first begotten" is meant Christ. This is a name given him in the Old Testament, and is what the Hebrews were acquainted with, and therefore the apostle uses it; it is in Psa_89:27 from whence it seems to be taken here, and which the ancient Jews (u) acknowledge is to be understood of the Messiah; who, as the Son of God, is the only begotten of the Father, and was begotten from eternity, as before declared, and before any creature had a being, and therefore called the firstborn of every creature, Col_1:15 and is sometimes styled the first begotten from the dead; he rose the first in time, and is the first in causality and dignity: and he may be called the firstborn, with respect to the saints, who are of the same nature with him, and are partakers of the divine nature, and are adopted into the family of God, though they are not in the same class of sonship with him; and the bringing of him into the world may refer to his second coming, for this seems agreeable from the natural order of the words, which may be rendered, "when he shall bring again", &c. that is, a second time, and from Psa_97:1 from whence the following words are cited; and from the glory he shall then have from the angels, who will come with him, and minister to him; and not to his resurrection from the dead, when he was exalted above angels, principalities, and powers; though, as we read the words, they seem to regard his first coming in to this habitable world, at his incarnation and birth, when he was attended with angels, and worshipped by them, according to the order of God the Father, as follows:
 
he saith, and let all the angels of God worship him; these words are cited from Psa_97:7 where the angels are called Elohim, gods. So Aben Ezra on the place observes, that there are some (meaning their doctors) who say, that "all the gods are the angels"; and Kimchi says, that the words are not imperative, but are in the past tense, instead of the future,
 
all the angels have worshipped him; that is, they shall worship him; as they have done, so they will do. According to our version, they are called upon to worship God's firstborn, his only begotten Son, with a religious worship and adoration, even all of them, not one excepted; which shows, that Christ, as the first begotten, is the Lord God, for he only is to be served and worshipped; and that if angels are to worship him, men ought; and that angels are not to be worshipped, and that Christ is preferable to them; and the whole sets forth the excellency and dignity of his person. Philo the Jew (w) often calls the Logos, or Word of God, his first begotten.
 
(u) Shemot Rabba, sect. 19. fol. 104. 4. (w) De Agricultura, p. 195. De Confus. Ling. p. 329, 341. Somniis, p. 597.
 
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Cross References:
 
Deuteronomy 32:43
Rejoice, O heavens, with Him, and let all God’s angels worship Him. Rejoice, O nations, with His people; for He will avenge the blood of His children. He will take vengeance on His adversaries and repay those who hate Him; He will cleanse His land and His people.
 
Revelation 5:11-12
Then I looked, and I heard the voices of many angels encircling the throne, and the living creatures and the elders. And their number was myriads of myriads and thousands of thousands. In a loud voice they were saying: “Worthy is the Lamb who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!”
 
Philippians 2:9-11
Therefore God exalted Him to the highest place and gave Him the name above all names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
 

Romans 1:8

 

First, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed all over the world.
Romans 1:8 Berean Standard Bible (BSB)
 
First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
Romans 1:8 King James Bible (KJV)
 
First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.
Romans 1:8 New English Translation (NET)
 
First, I thank my God
In this opening phrase, Paul sets a tone of gratitude and acknowledgment of God's sovereignty. The Greek word for "thank" is "εὐχαριστῶ" (eucharistō), which conveys a deep sense of gratitude and is the root of the word "Eucharist," reflecting a heart of worship and thanksgiving. Paul’s use of "my God" personalizes his relationship with the divine, emphasizing a personal and intimate connection with the Creator, which is foundational in Christian faith.
 
through Jesus Christ
This phrase underscores the mediatory role of Jesus in the believer's relationship with God. The Greek preposition "διὰ" (dia) indicates that Jesus is the channel through which Paul offers his thanks. This reflects the core Christian doctrine that Jesus is the sole mediator between God and humanity, as seen in 1 Timothy 2:5. It highlights the centrality of Christ in all aspects of faith and practice.
 
for all of you
Paul's gratitude is not selective but inclusive, covering all the believers in Rome. The Greek word "πάντων" (pantōn) means "all," indicating the universal nature of the church and the unity among believers. This inclusivity reflects the early church's understanding of the body of Christ as one, transcending cultural and social barriers, which is a recurring theme in Paul's letters.
 
because your faith is being proclaimed
The phrase "your faith is being proclaimed" suggests that the faith of the Roman believers is well-known and celebrated. The Greek word "καταγγέλλεται" (katangelletai) means "proclaimed" or "announced," indicating that their faith is not just personal but has a public and influential dimension. This public testimony of faith serves as an encouragement and a model for other believers.
 
all over the world
This hyperbolic expression, "all over the world," uses the Greek "ἐν ὅλῳ τῷ κόσμῳ" (en holō tō kosmō), which can be understood as the known world of the Roman Empire at the time. It reflects the widespread impact and reach of the Gospel message, fulfilling Jesus' command to make disciples of all nations (Matthew 28:19). This phrase also highlights the early church's missionary zeal and the rapid spread of Christianity despite persecution and challenges.
 
Berean Study Bible
 
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First, I thank my God through Jesus Christ: This phrase indicates that Paul is beginning his letter with an expression of gratitude to God. The phrase "through Jesus Christ" reflects the Christian belief that all prayers and thanksgivings are made possible through Jesus, who is seen as the mediator between God and humanity.
 
For all of you: Paul is addressing the Christian community in Rome. His thanks are directed at these believers collectively.
 
Because your faith is being reported all over the world: This part suggests that the faith and commitment of the Roman Christians had become well-known, extending beyond their local community. It's an acknowledgment of their reputation for faith, which was evidently strong enough to be noteworthy throughout the early Christian world.
 
This opening thanks serves several purposes:
 
It builds rapport with the recipients, establishing a positive tone for the rest of the letter.
 
It acknowledges the spiritual growth and influence of the Roman church, which could be encouraging for them.
 
It reflects Paul's pastoral care, showing his personal interest and investment in the spiritual lives of these believers.
 
In the broader context of the letter to the Romans, which deals with themes like righteousness, sin, and salvation, this initial expression of gratitude sets a foundation of goodwill and unity. It reminds the readers that their faith is recognized and valued, which might be particularly impactful given that Paul had not yet visited Rome when he wrote this letter.
 
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John Gill’s Exposition of the Bible:
 
First, I thank my God, through Jesus Christ, for you all,.... After the inscription and salutation, follows a thanksgiving, which begins the epistle: it is usual with the apostle in all his epistles to make requests for the churches, with thanksgivings for mercies; his view in it was, to glorify God, to testify his affection to the saints, and to show that all they had must be referred to the grace of God. The object of thanksgiving is God not merely as a creator and preserver, but as a Father, the Father of Christ, and our Father in Christ; as the one God, and our God, Father, Son, and Spirit. The apostle styles him, my God; which distinguishes him from all others, points out his particular interest in him, expresses his knowledge of him and faith in him, and demonstrates that what he did now, he did in faith. The person through whom thanks are given is Jesus Christ. There is no coming to God but through Christ, nor is any sacrifice either of prayer or praise acceptable without him, and since all we have come through him, it is but reasonable that thanks for them should be returned by and through him; the persons for whom this thanksgiving is made were all the Romans, all the saints at Rome, the members of the church there, of whatsoever rank and degree, and in whatsoever, state and condition; the thing for which the apostle was thankful for particularly was, not that their city was mistress of the whole world, and their fame for power, wealth, and grandeur, was spread abroad far and near; but, says he,
 
that your faith is spoken of throughout the whole world; which shows that faith is a grace of great account: God has put an honour upon it, by making it the receiver of all his gifts, and that gives glory to God, and without it nothing is acceptable to him; it answers many excellent uses and purposes in experience; it is that by which saints live upon Christ in this world, and look to the glories of another. This also shows that the saints at Rome did not hide their faith in their breasts, but declared it to others; a public profession both of the grace and doctrine of faith is to be made, and constantly held; both are to be shown forth to others, by deeds as well as words; which greatly redounds to the honour of such churches, causes joy in other churches, and in all the ministers of the Gospel, and is the occasion of many thanksgivings to God.
 
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Cross References:
 
Philippians 1:3-5
I thank my God every time I remember you. / In every prayer for all of you, I always pray with joy, because of your partnership in the gospel from the first day until now,
 
2 Thessalonians 1:3
We are obligated to thank God for you all the time, brothers, as is fitting, because your faith is growing more and more, and your love for one another is increasing.
 
2 Timothy 1:3
I thank God, whom I serve with a clear conscience as did my forefathers, as I constantly remember you night and day in my prayers.
 

Repentance Unto Life

 

A Sermon by C.H. Spurgeon
 
“Then has God also to the Gentiles granted repentance unto life.”
Acts 11:18
 
ONE of the greatest obstacles which the Christian religion ever overcame was the inveterate prejudice which possessed the minds of its earliest followers. The Jewish believers, the twelve Apostles and those whom Jesus Christ had called from the dispersed of Israel were totally attached to the idea that salvation was of the Jews. They believed that none but the disciples of Abraham, or, at any rate, the circumcised ones could be saved. They could not bring themselves to the thought that Jesus had come to be the Savior of all nations and that in Him should all the people of the earth be blessed. It was with difficulty they could allow the supposition. It was so opposite to all their Jewish education that we find them summoning Peter before a council of Christians and saying to him, “you went in to men uncircumcised and did eat with them.”
 
Nor could Peter exonerate himself until he had rehearsed the matter fully and said that God had appeared unto him in a vision, declaring, “What God has cleansed, that call not you common,” and that the Lord had bidden him preach the Gospel to Cornelius and his household inasmuch as they were believers. After this the power of grace was so mighty that these Jews could no longer withstand it–and in the teeth of all their previous education they at once assumed the broad principle of Christianity and glorified God, saying, “Then has God also to the Gentiles granted repentance unto life.”
 
Let us bless God that now we are free from the chains of Judaism and that we are not under those of a Gentilism which has in its turn excluded the Jew. Let us bless God that we live so near the blessed time that is coming, when Jew and Gentile, bond and free shall feel themselves one in Jesus Christ our Head. I am not now, however, about to enlarge upon this–my subject this morning is “Repentance unto life.” May God give me grace so to speak to you that His Word may be as a sharp sword, “piercing even to the dividing asunder of soul and spirit, and of the joints and marrow.”
 
By “Repentance unto life,” I think we are to understand that repentance which is accompanied by spiritual life in the soul and ensures eternal life to everyone who possesses it. “Repentance unto life,” I say, brings with it spiritual life, or rather, is the first consequence thereof. There are repentances which are not signs of spiritual life but of natural life. They are only effected by the power of the conscience and the voice of nature speaking in men. But the repentance here spoken of is produced by the Author of life, and when it comes it begets such life in the soul that he who was “dead in trespasses and sins,” is quickened together with Christ.
 
He who had no spiritual susceptibilities now “receives with meekness the engrafted Word.” He who slumbered in the very center of corruption receives power to become one of the sons of God and to be near His Throne. This I think is “repentance unto life”–that which gives life unto a dead spirit. I have said also this repentance ensures eternal life. For there are repentances of which you hear men speak which do not secure the salvation of the soul. Some preachers will affirm that men may repent and may believe and yet may fall away and perish. We will not consume our time by stopping to expose their error this morning. We have often considered it before and have refuted all that they could say in defense of their dogma.
 
Let us think of an infinitely better repentance. The repentance of our text is not their repentance but it is a “repentance unto life.” It is a repentance which is a true sign of eternal salvation in Christ. A repentance which preserves us through this temporary state in Jesus and which when we are passed into eternity gives us a bliss which cannot be destroyed. “Repentance unto life” is the act of salvation of the soul–the germ which contains all the essentials of salvation–which secures them to us and prepares us for them.
 
We are this morning to give a very careful and prayerful attention to the “repentance” which is “unto life.” First, I shall devote a few minutes to the consideration of false repentance. Secondly, I shall consider the signs that mark true repentance. And after that, I shall extol the divine beneficence of which it is written, “Then has God also to the Gentiles granted repentance unto life.”
 
First, then, we will consider certain FALSE REPENTANCES. I will begin with this remark–that trembling beneath the sound of the Gospel is not “repentance.” There are many men who when they hear a faithful Gospel sermon are exceedingly stirred and moved by it. By a certain power which accompanies the Word God testifies that it is His own Word and He causes those who hear it involuntarily to tremble. I have seen some men, while the Truths of Scripture have been sounded from this pulpit, whose knees have knocked together, whose eyes have flowed with tears as if they had been fountains of water. I have witnessed the deep dejection of their spirit, when–as some of them have told me–they have been shaken until they knew not how to abide the sound of the voice for it seemed like the terrible trumpet of Sinai thundering out their destruction.
Well, my Hearers, you may be very much disturbed under the preaching of the Gospel and yet you shall not have that “repentance unto life.” You may know what it is to be very seriously and very solemnly affected when you go to God’s house and yet you may be hardened sinners. Let me confirm the remark by an example–Paul stood before Felix with the chains upon his hands and as he preached of “righteousness, temperance, and of judgment to come,” it is written, “Felix trembled.” And yet procrastinating Felix is in Hell with the rest of those who have said, “Go your way for this time. When I have a more convenient season I will call for you.”
 
There are many of you who cannot attend the house of God without being alarmed. You know what it is to stand aghast at the thought that God will punish you. You may often have been moved to sincere emotion under God’s minister. But let me tell you, you may be after all a castaway because you have not repented of your sins and neither have you turned to God.
 
Further still. It is quite possible that you may not only tremble before God’s Word but you may become a sort of amiable Agrippa, and be “almost persuaded” to turn to Jesus Christ, and yet have no “repentance.” You may go further and even desire the Gospel. You may say–“Oh, this Gospel is such a good thing I would I had it! It ensures so much happiness here and so much joy hereafter I wish I might call it mine.” Oh, it is good, thus, to hear this voice of God! And you may sit and while some powerful text is being well-handled you may say, “I think it is true.” But it must enter the heart before you can repent. You may even go upon your knees in prayer and you may ask with a terrified lip that this may be blessed to your soul. And after all that you may still be no child of God.
 
You may say as Agrippa said unto Paul, “You almost persuaded me to be a Christian.” Yet, like Agrippa, you may never proceed beyond the “almost.” He was “almost persuaded to be a Christian,” but not “altogether.” Now, how many of you here have been “almost persuaded,” and yet you are not really in the way of eternal life? How often has conviction brought you on your knees and you have “almost” repented–but you have remained there without actually repenting? See that corpse? It is lately dead. It has scarcely acquired the ghastliness of death. The color is still life-like. Its hand is still warm. You may fancy it is alive and it seems almost to breathe. Everything is there–the worm has scarcely touched it–dissolution has scarcely approached.
 
There is no offensive smell–yet life is gone–life is not there. So it is with you–you are almost alive. You have almost every external organ of religion which the Christian has. But you have not life. You may have repentance, but not sincere repentance. O hypocrite! I warn you this morning–you may not only tremble but feel a complacency towards the Word of God–and yet after all not have “repentance unto life.” You may sink down into the pit that is bottomless and hear it said, “Depart from Me, you cursed, into everlasting fire, prepared for the devil and his angels.”
 
Yet, again, it is possible for men to progress even further than this and positively to humble themselves under the hand of God and still be total strangers to repentance. Their goodness is not like the morning cloud and the early dew that passes away but when the sermon is heard they go home and commence what they conceive to be the work of repentance. They renounce certain vices and follies, they clothe themselves in sack-cloth, their tears flow very freely on account of what they have done. They weep before God. And yet with all that their repentance is but a temporary repentance and they go back to their sins again.
 
Do you deny that such a penitence can exist? Let me tell you of a case. A certain man named Ahab coveted the vineyard of his neighbor Naboth who would not sell it for a price nor make an exchange. He consulted with his wife Jezebel who contrived to put Naboth to death and thus secure the vineyard to the king. After Naboth was put to death and Ahab had taken possession of the vineyard, the servant of the Lord met Ahab, and said to him, “Have you killed, and also taken possession? Thus says the Lord, in the place where the dogs licked the blood of Naboth shall the dogs lick your blood, even yours. Behold, I will bring evil upon you, and will take away your prosperity.”
 
We read that Ahab went away and humbled himself. And the Lord said, “Because Ahab humbles himself before Me I will not bring evil in his days.” He had granted him some kind of mercy. But we read in the very next chapter that Ahab rebelled and in a battle in Ramoth-Gilead, according to the servant of the Lord, he was slain there so that “the dogs licked his blood” in the very vineyard of Naboth. You, too, I tell you, may humble yourselves before God for a time and yet remain the slaves of your transgressions. You are afraid of damnation but you are not afraid of sinning–you are afraid of Hell–but you are not afraid of your iniquities. You are afraid of being cast into the pit, but not afraid to harden your hearts against His commands.
 
Is it not true, O sinner, that you are trembling at Hell? It is not the soul’s state that troubles you but Hell. If Hell were extinguished your repentance would be extinguished. If the terrors awaiting you were withdrawn you would sin with a higher hand than before and your soul would be hardened and would rebel against its Sovereign. Be not deceived, my Brethren. Examine yourselves whether you are in the faith. Ask yourselves if you have that which is “repentance unto life.” For you may humble yourselves for a time and yet never repent before God.
 
Beyond this, many advance and yet fall short of grace. It is possible that you may confess your sins and yet may not repent. You may approach God and tell Him you are a wretch, indeed. You may enumerate a long list of your transgressions and of the sins that you have committed without a sense of the heinousness of your guilt, without a spark of real hatred of your deeds. You may confess and acknowledge your transgressions and yet have no abhorrence of sin. And if you do not in the strength of God resist sin–if you do not turn from it–this fancied repentance shall be but the gilding which displays the paint which decorates. You may even, I say, confess your faults and yet have not repentance.
 
Once more, and then I have gone to the farthest thought I have to give on this point. You may do some work meet for repentance and yet you may be impenitent. Let me give you a proof of this in a fact authenticated by Inspiration–
 
Judas betrayed his Master. And after having done so an overwhelming sense of the enormous evil he had committed seized upon him. His guilt buried all hope of repentance and in the misery of desperation, not the grief of true regret, he confessed his sin to the high priests, crying, “I have sinned, in that I have betrayed innocent blood.” They said, “What is that to us, see you to that.” Whereupon he cast down the pieces of silver in the temple to show that he could not bear to carry the price of guilt upon him and left them there. He went out, and was he saved? No. “He went out and hanged himself.” And even then the vengeance of God followed him–for when he had hanged himself he fell from the height where he was suspended and was dashed to pieces.
 
He was lost, and his soul perished. Yet see what this man did. He had sinned. He confessed his wrong. He returned the silver. Still after all that he was a castaway. Does not this make us tremble? You see how possible it is to be the shape of the Christian so nearly that wisdom itself, if it be only mortal, may be deceived.
 
II. Now, having thus warned you that there are many false kinds of repentance, I propose to occupy a short time by some remarks on TRUE REPENTANCE and the signs whereby we may discern whether we have that “repentance” which is “unto life.”
 
First of all let me correct one or two mistakes which those who are coming to Jesus Christ very often make. One is they frequently think they must have deep, horrible and awful manifestations of the terrors of Law and of Hell before they can be said to repent. How many have I conversed with who have said to me what I can only translate into English to you this morning something in this way–“I do not repent enough, I do not feel myself enough of a sinner. I have not been so gross and wicked a transgressor as many–I could almost wish I had. Not because I love sin but because then I think I should have deeper convictions of my guilt and feel more sure that I had truly come to Jesus Christ.”
 
Now it is a great mistake to imagine that these terrible and horrible thoughts of a coming judgment have anything to do with the validity of “repentance.” They are very often not the gift of God at all but the insinuations of the devil. And even where the Law works and produces these thoughts you must not regard them as being part and parcel of “repentance.” They do not enter into the essence of repentance. “Repentance” is a hatred of sin. It is a turning from sin and a determination in the strength of God to forsake it. “Repentance” is a hatred of sin, and a forsaking it. It is possible for a man to repent without any terrific display of the terrors of the Law. He may repent without having heard the trumpet sounds of Sinai–without having heard more than a distant rumble of its thunder.
 
A man may repent entirely through the power of the voice of mercy. Some hearts God opens to faith as in the case of Lydia. Others He assaults with the sledge hammer of the wrath to come. Some He opens with the picklock of grace and some with the crowbar of the Law. There may be different ways of getting there but the question is, has he got there? Is he there? It often happens that the Lord is not in the tempest or in the earthquake but in the “still small voice.”
 
There is another mistake many poor people make when they are thinking about salvation and that is that they cannot repent enough. They imagine that were they to repent up to a certain degree they would be saved. “Oh, Sir!” some of you will say, “I have not penitence enough.” Beloved, let me tell you that there is not any eminent degree of “repentance” which is necessary to salvation. You know there are degrees of faith and yet the least faith saves. So there are degrees of repentance and the least repentance will save the soul if it is sincere. The Bible says, “he that believes shall be saved.” And when it says that, it includes the very smallest degree of faith. So when it says, “Repent and be saved,” it includes the man who has the lowest degree of real repentance.
 
Repentance, moreover, is never perfect in any man in this mortal state. We never get perfect faith so as to be entirely free from doubting. And we never get repentance which is free from some hardness of heart. The most sincere penitent that you know will feel himself to be partially impenitent. Repentance is also a continual life-long act. It will grow continually. I believe a Christian on his death-bed will more bitterly repent than ever he did before. It is a thing to be done all your life long. Sinning and repenting–sinning and repenting make up a Christian’s life. Repenting and believing in Jesus–repenting and believing in Jesus make up the consummation of his happiness.
 
You must not expect that you will be perfect in “repentance” before you are saved. No Christian can be perfect. “Repentance” is a grace. Some people preach it as a condition of salvation. Condition of nonsense! There are no conditions of salvation. God gives the salvation Himself. And He only gives it to those to whom He will. He says, “I will have mercy on whom I will have mercy.” If, then, God has given you the least repentance, if it is sincere repentance–praise Him for it and expect that repentance will grow deeper and deeper as you go further on.
 
Then this remark, I think, ought to be applied to all Christians–Christian men and women, you feel that you have not deep enough repentance. You feel that you have not faith large enough. What are you to do? Ask for an increase of faith and it will grow. So with repentance. Have you ever tried to get deep repentance? My Friends, if you have failed therein, still trust in Jesus and try every day to get a penitential spirit. Do not expect, I say again, to have perfect repentance at first–sincere penitence you must have–and then under divine grace you will go on from strength to strength, until at last you shall hate and abhor sin as a serpent or a viper. And then shall you be near, very near, the perfection of repentance. These few thoughts, then, in opening the subject. And now you say, what are the signs of true “repentance” in the sight of God?
 
First, I tell you, there is always sorrow with it. No man ever repents of sin without having some kind of sorrow with it. More or less intense, it may be according to the way in which God calls him and his previous manner of life–but there must be some sorrow. We do not care when it comes, but at some time or other it must come, or it is not the repentance of the Christian. I knew a man once who professed that he had repented and he certainly was a changed character so far as the external was concerned. But I never could see that he had any real sorrow for sin. Neither when he professed to believe in Jesus did I ever see any marks of penitence in him. I considered in that man it was a kind of ecstatic jump into grace.
 
And I found out afterwards he had just as ecstatic a jump into guilt again. He was not a sheep of God for he had not been washed in penitence–for all God’s people have to be washed there when converted from their sins. No man can come to Christ and know His pardon without feeling that sin is a hateful thing–for it put Jesus to death. You who have tearless eyes, unbended knees, unbroken hearts–how can you think you are saved? The Gospel promised salvation only to those who really repent.
 
Lest, however, I should hurt some of you and make you feel what I do not intend, let me remark that I do not mean to say that you must shed actual tears. Some men are so hard in constitution that they could not shed a tear. I have known some who have been able to sigh and to groan but tears would not come. Well, I say that though the tear often affords evidence of penitence, you may have “repentance unto life” without it. What I would have you understand is there must be some real sorrow. If the prayer may not be vocal, it must be secret. There must be a groan if there is no word. There must be a sigh if there is no tear, to show the repentance, even though it is but small.
 
There must be in this repentance, I think, not only sorrow, but there must be practice–practical repentance–
 
“‘Tis not enough to say we’re sorry, and repent,
And then go on from day to day just as we always went.”
 
Many people are very sorry and very penitent for their past sins. Hear them talk. “Oh,” they say, “I deeply regret that ever I should have been a drunkard. And I sincerely bemoan that I should have fallen into that sin. I deeply lament that I should have done so.” Then they go straight home and when one o'clock on Sunday comes you will find them at it again. And yet such people say they have repented! Do you believe them when they say they are sinners, but do not love sin? They may not love it for the time. But can they be sincerely penitent and then go and transgress again immediately in the same way as they did before?
 
How can we believe you if you transgress again and again and do not forsake your sin? We know a tree by its fruit and you who are penitent will bring forth works of repentance. I have often thought it was a very beautiful instance, showing the power of penitence which a pious minister once related. He had been preaching on penitence and had in the course of his sermon spoke of the sin of stealing. On his way home a laborer came alongside of him and the minister observed that he had something under his smock-frock. He told him he need not accompany him farther. But the man persisted. At last he said, “I have a spade under my arm which I stole up at that farm. I heard you preaching about the sin of stealing, and I must go and put it there again.”
 
That was sincere penitence which caused him to go back and replace the stolen article. It was like those South Sea Islanders of whom we read who stole the missionaries' articles of apparel and furniture and everything out of their houses. But when they were savingly converted they brought them all back. But many of you say you repent yet nothing comes of it. It is not worth the snap of the finger. People who have committed a robbery, or have kept a gambling-house do not sincerely repent when they are very careful that all the proceeds shall be laid out to their hearts' best comfort. True “repentance'‘ will yield works meet for repentance.” It will be practical repentance.
 
Yet farther. You may know whether your repentance is practical by this test. Does it last or does it not? Many of your repentances are like the hectic flush upon the cheek of the consumptive person which is no sign of health. Many a time have I seen a young man in a flow of newly acquired but unsound godliness and he has thought he was about to repent of his sins. For some hours such an one was deeply penitent before God and for weeks he relinquishes his follies. He attends the house of prayer and converses as a child of God. But back he goes to his sins as the dog returns to his vomit. The evil spirit has gone “back to his house, and has taken with him seven others more wicked than himself. And the last state of that man is worse than the first.”
 
How long has your penitence lasted? Did it continue for months? Or did it come upon you and go away suddenly? You said, “I will join the church–I will do this, that, and the other, for God’s cause.” Are your works lasting? Do you believe your repentance will last six months? Will it continue for twelve months? Will it last until you are wrapped in your winding-sheet?
 
Yet again I must ask you one question more. Do you think you’d repent of your sins if no punishment were placed before you? Or do you repent because you know you shall be punished forever if you remain in your sins? Suppose I tell you there is no Hell at all–that, if you choose, you may swear–and if you will, you may live without God? Suppose there were no reward for virtue and no punishment for sin–which would you choose? Can you honestly say this morning, “I think, I know, by the grace of God, I would choose righteousness if there were no reward for it, if there were nothing to be gained by righteousness, and nothing to be lost by sin”?
 
Every sinner hates his sin when he comes near to the mouth of Hell. Every murderer hates his crime when he comes to the gallows. I never found a child hate its fault so much as when it was going to be punished for it. If you had no cause to dread the pit–if you knew that you might give up your life to sin and that you might do so with impunity–would you still feel that you hated sin and that you could not, would not, commit sin, except through the infirmity of the flesh? Would you still desire holiness? Would you still desire to live like Christ? If so–if you can say this in sincerity–if you thus turn to God and hate your sin with an everlasting hatred, you need not fear but that you have a “repentance” which is “unto life.”
 
III. Now comes the concluding and third point, and that THE BLESSED BENEFICENCE OF GOD in granting to men “repentance unto life.” “Repentance,” my dear Friends, is the GIFT of God. It is one of those spiritual favors which ensure eternal life. It is the marvel of divine mercy that it not only provides the way of salvation, that it not only invites men to receive grace but that it positively makes men willing to be saved. God punished His Son Jesus Christ for our sins and therein He provided salvation for all His lost children. He sends His minister. The minister bids men repent and believe and he labors to bring them to God. They will not listen to the call and they despise the minister. But then another Messenger is sent, a heavenly ambassador who cannot fail.
 
He summons men to repent and turn to God. Their thoughts are a little wayward, but after He, the Divine Spirit, pleads with them, they forget what manner of men they were and they repent and turn. Now, what would we do if we had been treated as God were? If we had made a supper or a feast and sent out messengers to invite the guests to come, what would we do? Do you think we should take the trouble to go round and visit them all and get them to come? And when they sat down and said they could not eat would we open their mouths? If they still declared they could not eat, should we still make them eat?
 
Ah, Beloved, I am inclined to think you would not do so. If you had signed the letters of invitation and the invited would not come to your feast, would you not say, “You shall not have it”? But what does God do? He says, “Now I will make a feast. I will invite the people and if they do not come in, My ministers shall go out and fetch them in bodily. I will say to My servants, "go you out into the highways and hedges and compel them to come in, that they may partake of the feast I have prepared.” Is it not a stupendous act of divine mercy that He actually makes them willing? He does not do it by force but uses a sweet spiritual persuasion. They are first as unwilling to be saved as they can be. “But,” says God, “that is nothing, I have power to make you turn to Me, and I will.”
 
The Holy Spirit then brings home the Word of God to the consciences of His children in so blessed a manner that they can no longer refuse to love Jesus. Mark you, not by any force against the will, but by a sweet spiritual influence changing the will. O, you lost and ruined Sinners! Stand here and admire my Master’s mercy. He sets not only a feast of good things before men but He induces them to come and partake of them! He constrains them to continue feasting until He carries them to the everlasting eternal mansion! And as He bears them up, He says to each one, “I have loved you with an everlasting love, therefore, by My loving kindness I have drawn you. Now, do you love Me?”
 
“Oh, Lord,” they cry, “Your grace in bringing us here proves that You do love us, for we were unwilling to go. You said, you shall go–we said we would not go, but You have made us go. And now, Lord, we bless You, and love You for that force. It was sweet constraint.” I was a struggling captive, but I am now made willing–
 
“Oh, sovereign grace, my heart subdue!
I would be led in triumph too;
A willing captive to my Lord
To sing the honors of His Word.”
 
Well now, what do you say? Some of you will say, “Sir, I have been trying to repent for a long time. In pains and afflictions I have been praying and trying to believe, and doing all I can.” I will tell you another thing–you will try a long time before you will be able to do it. That is not the way to get it. I heard of two gentlemen traveling. One of them said to the other, “I do not know how it is, but you always seem to remember your wife and family and all that is doing at home. And you seem as if you connected all things around you with them. But I try to bring mine to my recollection constantly, and yet I never can.” “No,” said the other, “that is the very reason–because you try. If you could connect them with every little circumstance you meet, you would easily remember them.
 
“I think at such-and-such a time–now they are rising. At another time–now they are at prayers. At such-and-such a time–now they are having their breakfast. In this way I have them still before me.” I think the same thing happens with regard to “repentance.” If a man says, “I want to believe,” and tries by some mechanical means to work himself into repentance, it is an absurdity and he will never accomplish it. The way for him to repent is by God’s grace to believe–to believe and think on Jesus. If he pictures to himself the wounded bleeding side, the crown of thorns, the tears of anguish–if he takes a vision of all that Christ suffered, I will be bound for it–he will turn to Him in repentance. I would stake what reputation I may have in spiritual things upon this–that a man cannot, under God’s Holy Spirit, contemplate the Cross of Christ without a broken heart.
 
If it is not so, my heart is different from any one’s else. I have never known a man who has thought upon and taken a view of the Cross who has not found that it begat “repentance” and begat faith. We look at Jesus Christ if we would be saved and we then say, “Amazing sacrifice! That Jesus thus died to save sinners.” If you want faith, remember HE gives it. If you want repentance, HE gives it! If you want everlasting life, HE gives it liberally. He can force you to feel your great sin and cause you to repent by the sight of Calvary’s Cross–and the sound of the greatest, deepest death shriek, “Eloi! Eloi! Lama Sabacthani?” “My God! My God! Why have You forsaken Me?”
 
That will beget “repentance.” It will make you weep and say, “Alas, and did my Savior bleed? And did my Sovereign die for me?” Then Beloved, if you would have “repentance,” this is my best advice to you–look to Jesus. And may the blessed Giver of all “repentance unto salvation” guard you from the false repentances which I have described, and give you that “repentance” which exists unto life–
 
“Repent! the voice celestial cries,
Nor longer dare delay;
The wretch that scorns the mandate, dies,
And meets a fiery day.
No more the sovereign eye of GOD
Overlooks the crimes of men;
His heralds are dispatched abroad
To warn the world of sin.
The summons reach thro' all the earth
Let earth attend and fear;
Listen, you men of royal birth,
And let your vassals hear!
Together in His presence bow,
And all your guilt confess
Embrace the blessed Savior now,
Nor trifle with His grace.
Bow, before the awful trumpet sound,
And call you to His bar–
For mercy knows the appointed bound
And turns to vengeance there.”
 

Proverbs 1:8

 

Listen, my son, to your father’s instruction, and do not forsake the teaching of your mother.
Proverbs 1:8 Berean Standard Bible (BSB)
 
My son, hear the instruction of thy father, and forsake not the law of thy mother:
Proverbs 1:8 King James Bible (KJV)
 
Listen, my child, to the instruction from your father, and do not forsake the teaching from your mother.
Proverbs 1:8 New English Translation (NET)
 
Listen, my son
The Hebrew word for "listen" is "שְׁמַע" (shema), which implies not just hearing but also obeying and internalizing what is heard. This word is foundational in Jewish tradition, as seen in the Shema prayer, which calls for attentive obedience to God's commandments. The phrase "my son" indicates a personal and intimate relationship, suggesting that the wisdom imparted is not just for the general public but is a personal legacy from parent to child. This reflects the biblical emphasis on the family as the primary unit for spiritual and moral education.
 
to your father’s instruction
The term "instruction" comes from the Hebrew "מוּסָר" (musar), which encompasses discipline, correction, and moral guidance. In ancient Israel, the father was often seen as the head of the household, responsible for the spiritual and ethical upbringing of his children. This phrase underscores the importance of paternal guidance in shaping a child's character and values. The historical context of a patriarchal society places significant weight on the father's role in imparting wisdom and ensuring the continuity of faith and tradition.
 
and do not forsake
The Hebrew word for "forsake" is "תִּטֹּשׁ" (titosh), which means to abandon or leave behind. This is a strong admonition against neglecting or disregarding the teachings received. In the biblical context, forsaking wisdom is often equated with folly and leads to destructive paths. The use of this word serves as a warning to remain steadfast and committed to the teachings that provide a foundation for righteous living.
 
your mother’s teaching
The word "teaching" is derived from the Hebrew "תּוֹרָה" (torah), which is often translated as "law" but more broadly refers to instruction or doctrine. The inclusion of the mother's role highlights the dual responsibility of both parents in the education of their children. In the ancient Near Eastern context, mothers were integral in nurturing and instructing their children in daily life and spiritual matters. This phrase affirms the value of maternal wisdom and the balanced partnership in parenting, emphasizing that both parents contribute to the holistic development of their child.
 
Berean Study Bible
 
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Parental Guidance: The verse emphasizes the importance of listening to the wisdom and guidance provided by one's parents. In many cultures, especially in ancient Israelite society where this text originates, parents were seen as the primary educators of children, passing down knowledge, values, and moral teachings.
 
Father's Instruction: The word "instruction" here often refers to formal or structured teaching, suggesting that fathers were responsible for passing down rules, laws, or life lessons that are essential for a child's development into adulthood. This might include teachings on ethics, responsibility, and social norms.
 
Mother's Teaching: "Teaching" from the mother might be more day-to-day, practical advice or lessons learned from daily life. It could encompass wisdom about relationships, compassion, nurturing, and household management. This reflects the complementary roles of parents where both provide unique but equally important guidance.
 
Moral and Ethical Development: The verse underscores the idea that obedience to parental advice isn't just about respect or discipline but is crucial for one's moral and ethical development. The wisdom of parents is seen as a safeguard against folly and a path toward a righteous life.
 
Cultural and Religious Context: In the context of ancient Israel, this wisdom was also seen as divinely inspired or at least in alignment with God's will, making the adherence to parental advice not just a family matter but part of one's spiritual journey.
 
Universal Application: Although rooted in a specific cultural and religious context, this advice has universal appeal, advocating for respect towards elders and the importance of learning from those with experience. It speaks to the timelessness of wisdom passed down through generations.
 
This verse, therefore, serves as an introduction to the themes of Proverbs, which often contrast wisdom with folly, urging the reader to choose the path of wisdom, which includes respecting and learning from the teachings of parents.
 
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John Gill’s Exposition of the Bible:
 
My son, hear the instruction of thy father,.... This is not to be understood of God the Father of mankind, and of that law which he has given them, as Jarchi and Gersom interpret it, but of Solomon and his son in a literal sense; and of anyone that came to him for instruction, any pupil, hearer, or reader of his; and it is a direction to all children to hearken to the instruction of their parents, and obey their commands; so, next to the fear and worship of God, he exhorts to obedience to parents, and proceeds just in the same order and method in which the decalogue or ten commands were written; the first table respects God and his worship, and the second follows, which begins with "honour thy father and thy mother", &c. Exo_20:12, which, the apostle says, is "the first commandment with promise", Eph_6:1;
 
and forsake not the law of thy mother; meaning not the congregation of Israel, the old synagogue, or Jewish church, as Jarchi; and so in the Talmud (p) it is interpreted of the congregation of Israel, as is "thy father" in the former clause of the divine Being; nor the operative faculty of the human understanding, as Gersom; but the mother of Solomon's son; and any and every mother of a child, who having an equal or greater tenderness for her offspring, and a true and hearty regard for their welfare, will instruct them in the best manner she can, give the best rules, and prescribe the best laws she can for their good; and which ought to be as carefully attended to and obeyed as those of a father; and she is particularly mentioned, because the law of God equally enjoins reverence and obedience to both parents, which human laws among the Gentiles did not; and because children are too apt to slight the directions and instructions of a mother; whereas they carry equal authority, and have in them the nature of a law, as those of a father.
 
(p) T. Bab. Sanhedrin, fol. 102. 1.
 
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Cross References:
 
Ephesians 6:1-3
Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (which is the first commandment with a promise), “that it may go well with you and that you may have a long life on the earth.”
 
Deuteronomy 6:6-7
These words I am commanding you today are to be upon your hearts. And you shall teach them diligently to your children and speak of them when you sit at home and when you walk along the road, when you lie down and when you get up.
 
Exodus 20:12
Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you.
 

John 1:6

 

Berean Standard Bible
There came a man who was sent from God. His name was John.
 
King James Bible
There was a man sent from God, whose name was John.
 
NET Bible
A man came, sent from God, whose name was John.
 
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Berean Study Bible
 
There came a man
This phrase introduces the arrival of a significant figure in the narrative of the Gospel of John. The Greek word for "came" is "ἐγένετο" (egeneto), which implies not just a physical arrival but a coming into being or existence. This suggests that John's appearance was part of a divine plan, emphasizing the providential nature of his mission. Historically, this marks the transition from the prophetic silence of the intertestamental period to the active fulfillment of God's promises.
 
who was sent
The Greek word "ἀπεσταλμένος" (apestalmenos) is used here, which is derived from "apostellō," meaning to send forth with a specific purpose. This indicates that John's mission was not self-appointed but divinely commissioned. In the context of the Bible, being "sent" by God carries the weight of authority and purpose, aligning John with the prophets of the Old Testament who were also sent to prepare the way for God's work.
 
from God
This phrase underscores the divine origin of John's mission. The preposition "παρά" (para) in Greek, translated as "from," implies a close association or direct commission. John's role as a forerunner to Christ is thus validated by his divine sending, reinforcing the idea that he is part of God's redemptive plan. This divine backing would have been crucial for his acceptance by the people as a legitimate prophet.
 
His name was John
The name "John" is derived from the Hebrew "Yohanan," meaning "Yahweh is gracious." This name is significant as it reflects the grace of God in sending a messenger to prepare the way for the Messiah. In the historical and scriptural context, names often carried prophetic significance, and John's name is a testament to the grace that would be fully realized in the coming of Jesus Christ. John's identity and mission are thus intertwined with the overarching theme of divine grace and redemption.
 
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"There was a man sent from God": This phrase highlights that John the Baptist's mission was divinely commissioned. He wasn't just another prophet or religious leader; he was specifically sent by God for a purpose.
 
"Whose name was John": This refers to John the Baptist, not to be confused with John, the author of the Gospel. John the Baptist was a pivotal figure in Christianity, known for preparing the way for Jesus Christ. He's often described as the forerunner or herald of Jesus, fulfilling Old Testament prophecies, particularly those from Isaiah about a voice crying out in the wilderness (Isaiah 40:3).
 
The context within the Gospel of John is significant because:
 
John the Baptist's role in this narrative is to testify to the light (Jesus Christ), as the following verses clarify. John 1:7 continues, "He came as a witness, to bear witness about the light, that all might believe through him."
 
The theological implication is that John's existence and mission were part of God's plan for salvation, emphasizing preparation for the Messiah's arrival. His coming signifies the transition from the Old Testament prophets to the New Testament fulfillment in Christ.
 
Symbolism: John's ministry, marked by baptism for repentance, symbolizes purification and readiness for the coming of Jesus, who would baptize with the Holy Spirit.
 
In summary, John 1:6 sets the stage for understanding John the Baptist's role in the divine narrative, emphasizing his divine appointment and his function in relation to Jesus Christ, the central figure of Christian theology.
 
John the Baptist, known in the New Testament as a prophet and the herald of Jesus Christ, had a life marked by spiritual dedication, asceticism, and martyrdom. Here's an overview of his life:
 
Birth and Early Life:
 
Parentage: John was the son of Zechariah, a priest, and Elizabeth, who was related to Mary, the mother of Jesus. His birth was miraculous because Elizabeth was barren and both she and Zechariah were elderly (Luke 1:5-25).
 
Announcement: An angel, Gabriel, announced John's birth to Zechariah, prophesying that John would be filled with the Holy Spirit from birth and would go before the Lord in the spirit and power of Elijah (Luke 1:13-17).
 
Circumcision and Naming: At his circumcision, Zechariah, now mute due to his initial disbelief in the angel's message, confirmed the name "John," and his speech was restored (Luke 1:57-66).
 
Ministry:
 
Lifestyle: John lived an ascetic life in the wilderness of Judea, wearing camel's hair with a leather belt and eating locusts and wild honey (Matthew 3:4). His lifestyle was emblematic of a prophet, echoing the Old Testament figures like Elijah.
 
Baptism for Repentance: John preached a baptism of repentance for the forgiveness of sins, gathering large crowds from Jerusalem, Judea, and the Jordan region (Mark 1:4-5). This baptism was symbolic of purification and readiness for the coming Messiah.
 
Proclaiming the Messiah: John's primary mission was to prepare the way for Jesus. He declared, "I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie" (John 1:26-27). When Jesus came to be baptized by him, John recognized Him as the Lamb of God (John 1:29).
 
 
Arrest and Death:
 
Conflict with Herod Antipas: John publicly criticized Herod Antipas, the tetrarch of Galilee, for marrying Herodias, his brother's wife, which was against Jewish law (Mark 6:17-18). This criticism led to his arrest.
Imprisonment: John was imprisoned in Machaerus, a fortress in Perea east of the Dead Sea.
 
Martyrdom: During a birthday celebration for Herod, Herodias' daughter (named Salome in some traditions) danced, pleasing Herod. He promised her anything she asked, and at her mother's prompting, she requested John the Baptist's head on a platter. Herod, bound by his oath in front of guests, ordered John's execution (Mark 6:21-28).
 
Legacy:
 
Biblical Impact: John's role is pivotal in Christianity, not only as the forerunner of Christ but also as a figure of humility, courage, and dedication to truth. His life and death are emblematic of the cost of discipleship.
 
Cultural and Religious Influence: John the Baptist is venerated in Christianity, Islam (where he is known as Yahya), and other religious traditions. His feast day is observed in various Christian denominations, often on June 24, celebrating his birth, and August 29, commemorating his beheading.
 
John the Baptist's life story encapsulates themes of prophecy, repentance, and the transition from the Old to the New Covenant, making him one of the most significant non-divine figures in the Christian narrative.
 
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John Gill’s Exposition of the Bible:
 
There was a man sent from God,.... John the Baptist: he was not the Logos, or word; nor was he an angel, but a man; yet an extraordinary one, in his conception of a barren woman, and in being born when both parents were stricken in years; and whilst he was in the womb, he leaped for joy at the salutation of Mary; and as soon as born was filled with the Holy Ghost; and when he was grown up, and appeared in public, it was in an uncommon manner: his dress and his diet were both out of the common way; and his temper and spirit were that of Elias the prophet; and as for his work and office, it was very peculiar; he was the forerunner of Christ, and the first administrator of the new ordinance of baptism, and the greatest of all the prophets: this person had his mission from God, both to preach and baptize:
 
whose name was John; the name given him by the angel before his conception, and by his mother Elisabeth, after her neighbours and cousins had given him another; and which was confirmed by his father Zacharias, when deaf and dumb: it signifies grace, or gracious; and a gracious man he was; he was very acceptable to his parents; a man that had the grace of God in him, and great gifts of grace bestowed on him; he was a preacher of the doctrines of grace; and his ministry was very grateful to many.
 
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Cross Reference:
 
Malachi 3:1
“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
 
Isaiah 40:3
A voice of one calling: “Prepare the way for the LORD in the wilderness; make a straight highway for our God in the desert.
 
Matthew 17:12-13
But I tell you that Elijah has already come, and they did not recognize him, but have done to him whatever they wished. In the same way, the Son of Man will suffer at their hands.” Then the disciples understood that He was speaking to them about John the Baptist.
 

Psalm 2:1

 

Berean Standard Bible
Why do the nations rage and the peoples plot in vain?
 
King James Bible
Why do the heathen rage, and the people imagine a vain thing?
 
NET Bible
Why do the nations rebel? Why are the countries devising plots that will fail?
 
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Berean Study Bible
 
Why do the nations
The phrase "Why do the nations" opens Psalm 2 with a rhetorical question that sets the stage for the entire psalm. The Hebrew word for "nations" is "goyim," which often refers to Gentile nations or peoples outside of Israel. This term is used throughout the Old Testament to describe those who are not part of God's chosen people, Israel. The question implies a sense of incredulity and astonishment at the actions of these nations. Historically, the nations surrounding Israel were often in conflict with God's people, and this verse reflects the ongoing tension between the world and God's divine plan. The psalmist is perplexed by the futility of the nations' rebellion against God, highlighting the ultimate sovereignty of God over all earthly powers.
 
conspire
The word "conspire" is translated from the Hebrew word "ragash," which means to plot or to make a tumult. This term suggests a deliberate and organized effort by the nations to rebel against God. The use of "conspire" indicates that this is not a random or accidental uprising but a calculated and intentional act of defiance. In the historical context, this could refer to the various coalitions of nations that sought to overthrow or undermine the rule of God's anointed king in Israel. Spiritually, it reflects the broader rebellion of humanity against God's authority, a theme that resonates throughout the Bible. The psalmist is highlighting the futility of such efforts, as they are ultimately against the divine order established by God.
 
and the peoples plot in vain?
The phrase "and the peoples plot in vain" continues the theme of rebellion against God. The Hebrew word for "plot" is "hagah," which can also mean to murmur or meditate. This suggests a deep-seated and ongoing contemplation of rebellion. The use of "peoples" broadens the scope from nations to include all groups of people who oppose God's will. The key word here is "vain," translated from the Hebrew "riq," meaning empty or futile. This emphasizes the ultimate futility and pointlessness of opposing God. Despite their best efforts, the plans of the peoples are destined to fail because they are contrary to God's sovereign will. This serves as a reminder of the omnipotence of God and the certainty that His purposes will prevail, offering encouragement to believers who may feel overwhelmed by the opposition of the world.
 
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Context: Psalm 2 is often interpreted in both a historical and a messianic context. Historically, it might refer to the political upheavals and conflicts during David's reign or the broader theme of resistance against God's anointed king. Messianically, it's seen as foreshadowing the opposition to Jesus Christ as the divine King.
 
Literary Structure: This verse poses a rhetorical question, setting the tone for the rest of the psalm. It uses parallelism, a common feature in Hebrew poetry, where "nations conspire" parallels "peoples plot in vain."
 
Nations conspire: This suggests an organized, collective action against something or someone. In this context, it's often interpreted as opposition against God or His chosen ruler.
 
Peoples plot in vain: This indicates that whatever conspiracy or scheme is being hatched by these groups is ultimately futile. The term "in vain" highlights the futility of opposing divine will or God's anointed.
 
Themes:
 
Divine Sovereignty: The verse underscores God's ultimate control over human affairs. No matter how much humans might scheme, their efforts against God's plans are described as vain.
 
Human Rebellion: It reflects on the human tendency towards rebellion against divine or moral authority, a recurring theme in religious texts.
 
Messianic Hope: For Christians, this psalm, particularly this verse, is also seen as prophetic of the opposition Jesus would face, emphasizing the futility of such opposition in light of God's ultimate plan.
 
Interpretation:
 
Jewish Perspective: In Judaism, this could be seen as a reflection on historical conflicts where nations allied against Israel or its kings, seen as God's chosen.
 
Christian Perspective: Christians often interpret this in light of Christ, seeing it as a depiction of the world's resistance to the Gospel and Christ's kingship.
 
Modern Application: Today, it might be used to discuss any form of resistance against what one might perceive as divine order or moral law, encouraging believers to trust in God's overarching plan despite apparent chaos or opposition.
 
In summary, Psalm 2:1 introduces themes of divine sovereignty, human folly in rebellion, and the ultimate futility of opposing God's will, setting the stage for a broader discussion on God's response and the establishment of His kingdom.
 
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John Gill’s Exposition of the Bible:
 
Why do the Heathen rage,.... Or "the nations"; which some understand of the Jews, who are so called, Gen_17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Luk_4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Act_4:27. The Hebrew word translated "rage" is by one Jewish writer (z) explained by חברו, "associate" or "meet together"; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another (a) says, that it is expressive of "gathering together, and of a multitude"; it intends a tumultuous gathering together, as is that of a mob, with great confusion and noise (b); and so the Gentiles, the Roman soldiers, gathered together, even multitudes of them, and came out with Judas at the head of them, with swords and staves, to apprehend Christ and bring him to the chief priests and elders, Mat_26:47; these assembled together in Pilate's hall, when Christ was condemned to be crucified, and insulted him in a most rude and shocking manner, Mat_26:2; and many are the instances of the Gentiles rising in mobs, and appearing in riotous assemblies, making tumults and uproars against the apostles to oppose them, and the spread of the Gospel by them; to which they were sometimes instigated by the unbelieving Jews, and sometimes by their own worldly interest; see Act_13:50, to which may be added, as instances of this tumult and rage, the violent persecutions both of the Pagan emperors and of the Papists, which last are called Gentiles as well as the other; for this respects the kingdom of Christ, or the Gospel dispensations, from the beginning to the end;
 
and the people imagine a vain thing? by "the people" are meant the people of Israel, who were once God's peculiar people, and who were distinguished by him with peculiar favours above all others, and in whom this prophecy has been remarkably fulfilled; they imagine it and meditated a vain thing when they thought the Messiah would be a temporal King, and set up a kingdom, on earth in great worldly splendour and glory, and rejected Jesus, the true Messiah, because he did not answer to these their carnal imaginations; they meditated a vain thing when they sought to take away the good name and reputation of Christ, by fixing opprobrious names and injurious charges upon him, for Wisdom has been justified of her children, Mat_11:19; and so they did when they meditated his death, with those vain hopes that he should die and his name perish, and should lie down in the grave and never rise more, Psa_41:5; for he not only rose from the dead, but his name was more famous after his death than before; they imagined a vain thing when they took so much precaution to prevent the disciples stealing his body out of the sepulchre, and giving out that he was risen from the dead, and more especially when he was risen, to hire the soldiers to tell a lie in order to stifle and discredit the report of it; they meditated vain things when they attempted to oppose the apostles, and hinder the preaching of the Gospel by them, which they often did, as the Acts of the Apostles testify; and it was after one of these attempts that the apostles, in their address to God, made use of this very passage of Scripture, Act_4:2; and they still meditate a vain thing in that they imagine Jesus of Nazareth is not the Messiah, and that the Messiah is not yet come; and in that they are expecting and looking for him. Now the Psalmist, or the Holy Ghost by him, asks "why" all this? what should move the Gentiles and the Jews to so much rage, tumult, and opposition against an holy and innocent person, and who went about doing good as he did? what end they could have in it, or serve by it? and how they could expect to succeed? what would all their rage and not, and vain imagination, signify? it is strongly suggested hereby that it would all be in vain and to no purpose, as well as what follows.
 
(z) Aben Ezra in loc. (a) R. Sol. Ben Melech in Ioc. (b) רגשו "congregrant se turmatim", Vatablus; "eum tumultu", Munster, Tigurine version.
 
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Cross Reference:
 
Acts 4:25-26
You spoke by the Holy Spirit through the mouth of Your servant, our father David: ‘Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’
 
Revelation 11:18
The nations were enraged, and Your wrath has come. The time has come to judge the dead and to reward Your servants the prophets, as well as the saints and those who fear Your name, both small and great—and to destroy those who destroy the earth.”
 
Isaiah 8:9-10
Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! Devise a plan, but it will be thwarted; state a proposal, but it will not happen. For God is with us.”