Evening Prayer January 12, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
We love You, Lord. You are our strength. You are our pillar. You are our fortress. You are our deliverer. You are our God. You are our Rock in Whom we take refuge. You are our shield. You are our strong tower. We call upon You, the One Who is worthy to be praised, and You save us from our enemies. You are our salvation and our redemption. You are all we have ever wanted or ever needed. You are the One we love and worship. 
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 12, 2025

Evening Devotional by C.H. Spurgeon
 
"I have yet to speak on God's behalf." — Job_36:2
 
We ought not to court publicity for our virtue, or notoriety for our zeal; but, at the same time, it is a sin to be always seeking to hide that which God has bestowed upon us for the good of others. A Christian is not to be a village in a valley, but "a city set upon a hill;" he is not to be a candle under a bushel, but a candle in a candlestick, giving light to all. Retirement may be lovely in its season, and to hide one's self is doubtless modest, but the hiding of Christ in us can never be justified, and the keeping back of truth which is precious to ourselves is a sin against others and an offence against God. If you are of a nervous temperament and of retiring disposition, take care that you do not too much indulge this trembling propensity, lest you should be useless to the church. Seek in the name of him who was not ashamed of you to do some little violence to your feelings, and tell to others what Christ has told to you. If thou canst not speak with trumpet tongue, use the still small voice. If the pulpit must not be thy tribune, if the press may not carry on its wings thy words, yet say with Peter and John, "Silver and gold have I none; but such as I have give I thee." By Sychar's well talk to the Samaritan woman, if thou canst not on the mountain preach a sermon; utter the praises of Jesus in the house, if not in the temple; in the field, if not upon the exchange; in the midst of thine own household, if thou canst not in the midst of the great family of man. From the hidden springs within let sweetly flowing rivulets of testimony flow forth, giving drink to every passer-by. Hide not thy talent; trade with it; and thou shalt bring in good interest to thy Lord and Master. To speak for God will be refreshing to ourselves, cheering to saints, useful to sinners, and honouring to the Saviour. Dumb children are an affliction to their parents. Lord, unloose all thy children's tongue.
 

Revelation 1:9

Berean Standard Bible
I, John, your brother and partner in the tribulation and kingdom and perseverance that are in Jesus, was on the island of Patmos because of the word of God and my testimony about Jesus.
 
King James Bible
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
 
NET Bible
I, John, your brother and the one who shares with you in the persecution, kingdom, and endurance that are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus.
 
Greek Text:
Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.
 
Transliteration:
Egṑ Iōánēs, ho adelphós hymṓn kaì synkoinōnós en tē thlípsei kaì basileía kaì hypomonē en Iēsoû, egenómēn en tē nḗsō tē kalouménē Pátmō dia tón lógon toû theoû kaì tḗn martyrian Iēsoû.
 
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Study Bible:
 
I, John
The author identifies himself as John, traditionally understood to be John the Apostle, one of the original twelve disciples of Jesus. This identification is significant as it establishes the authority and authenticity of the message. The Greek name "Ioannes" is derived from the Hebrew "Yohanan," meaning "Yahweh is gracious." This reflects the grace of God that permeates the message of Revelation, even amidst its apocalyptic imagery.
 
your brother and partner
John emphasizes his solidarity with the believers, referring to himself as a "brother" and "partner." The Greek word for "brother" is "adelphos," indicating a familial bond among Christians. "Partner" is translated from "koinonos," suggesting a shared participation in the faith and its trials. This highlights the communal nature of the early Church, united in faith and suffering.
 
in the tribulation and kingdom and perseverance
John speaks of three key aspects of the Christian experience: tribulation, kingdom, and perseverance. "Tribulation" (Greek "thlipsis") refers to the suffering and persecution faced by believers. "Kingdom" (Greek "basileia") points to the reign of God, both present and future, that believers are part of. "Perseverance" (Greek "hypomone") underscores the steadfast endurance required to remain faithful amidst trials. Together, these terms encapsulate the tension between present suffering and future glory.
 
in Jesus
The phrase "in Jesus" signifies the source and focus of the Christian life. The Greek "en Iesou" indicates a deep, abiding relationship with Christ. It is through Jesus that believers endure tribulation, participate in the kingdom, and find the strength to persevere. This phrase anchors the believer's identity and hope in the person and work of Jesus Christ.
 
was on the island of Patmos
John mentions his location as the island of Patmos, a small, rocky island in the Aegean Sea. Historically, Patmos was used by the Romans as a place of exile for political prisoners. This context suggests that John was exiled due to his faith and testimony about Jesus, highlighting the cost of discipleship and the reality of persecution for the early Church.
 
because of the word of God and my testimony about Jesus
John's exile is attributed to "the word of God and my testimony about Jesus." The "word of God" (Greek "logos tou Theou") refers to the divine message of the Gospel. "Testimony" (Greek "martyria") implies a witness, often at great personal cost. This phrase underscores the power and offense of the Gospel message, which provokes opposition but also demands faithful witness from believers.
 
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Commentary:
 
Identity of the Speaker:
 
John identifies himself as the author. Traditionally, this John is believed to be John the Apostle, one of Jesus's twelve disciples. However, the exact identity isn't explicitly confirmed within the text itself, leading to scholarly debate.
 
Relationship with the Readers:
 
John calls himself "your brother and companion," establishing a sense of solidarity and commonality with his audience. This term suggests that he shares in their spiritual journey and experiences.
Shared Experience:
 
 
Suffering: John acknowledges the tribulations that Christians were enduring, possibly due to persecution. This suffering is seen as part of the Christian experience.
 
Kingdom: This refers to the spiritual realm where believers are considered citizens, emphasizing the spiritual sovereignty and rule of Christ over the lives of believers.
 
Patient Endurance: John highlights the need for steadfastness in faith amidst trials, a recurring theme in Revelation.
 
Location and Circumstance:
 
Patmos: John was located on this small, rocky island in the Aegean Sea, which was used by the Roman Empire as a place of exile for political and religious offenders. Tradition holds that John was exiled there for his Christian faith.
 
Reason for Exile: He was there "because of the word of God and the testimony of Jesus," indicating that his preaching or witnessing about Jesus was the cause of his exile.
 
Theological Implications:
 
This verse sets the stage for the visions that follow in the Book of Revelation. Being on Patmos in exile, John's situation might symbolize the broader experience of the church—isolated, yet still part of a divine plan, receiving divine revelation.
 
In summary, Revelation 1:9 serves as both an introduction to the book's author and a contextual setting for the apocalyptic visions that follow, emphasizing themes of persecution, divine sovereignty, and the need for endurance among Christians.
 

Isaiah 1:2

Berean Standard Bible
Listen, O heavens, and give ear, O earth, for the LORD has spoken: “I have raised children and brought them up, but they have rebelled against Me.
 
King James Bible
Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
 
NET Bible
Listen, O heavens, pay attention, O earth! For the LORD speaks: "I raised children, I brought them up, but they have rebelled against me!
 
Hebrew Text:

שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ, כִּי יְהוָה דִּבֵּר: בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי, וְהֵם פָּשְׁעוּ בִי.

 
Transliteration:
Shim'u shamayim v'ha'azini eretz, ki Adonai diber: banim giddalti v'romamti, v'hem pash'u bi.
 
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Study Bible:
 
Hear, O heavens, and give ear, O earth
This opening summons is a powerful call to attention, invoking both the heavens and the earth as witnesses. The Hebrew word for "hear" is "שִׁמְעוּ" (shim'u), which is an imperative form, demanding immediate attention. This reflects the gravity of the message that follows. The heavens and the earth are often called upon in Scripture as witnesses to God's covenant with Israel (Deuteronomy 30:19). This invocation underscores the universal scope of the message, indicating that what is about to be declared is of cosmic significance, transcending time and space.
 
for the LORD has spoken
The phrase "for the LORD has spoken" emphasizes the divine authority behind the message. The Hebrew word for "LORD" is "יְהוָה" (YHWH), the sacred name of God, which signifies His eternal and unchanging nature. This declaration is not merely a human opinion but a pronouncement from the Creator Himself. The use of "has spoken" (דִּבֶּר, diber) in the perfect tense indicates a completed action, suggesting that God's word is final and authoritative. This serves as a reminder of the power and reliability of God's word, which does not return void (Isaiah 55:11).
 
I have reared and brought up children
Here, God speaks of His relationship with Israel in familial terms. The Hebrew word for "reared" is "גִּדַּלְתִּי" (gidalti), which conveys the idea of nurturing and raising up. This reflects God's tender care and provision for Israel, akin to a parent's love for their children. "Brought up" (רוֹמַמְתִּי, romamti) suggests elevation and honor, indicating that God not only cared for Israel but also exalted them among the nations. This imagery highlights the depth of God's love and the special status of Israel as His chosen people.
 
but they have rebelled against Me
The tragic contrast is introduced with "but they have rebelled against Me." The Hebrew word for "rebelled" is "פָּשְׁעוּ" (pash'u), which implies a willful and defiant turning away. This rebellion is not merely a passive drifting but an active rejection of God's authority and love. The personal pronoun "Me" underscores the relational breach; it is not just a violation of laws but a betrayal of the covenant relationship with God. This rebellion is a recurring theme in the prophetic literature, highlighting the persistent waywardness of God's people despite His unwavering faithfulness.
 
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Commentary:
 
Invocation of Heaven and Earth:
 
The prophet Isaiah calls upon the heavens and the earth to witness what he is about to say. This is a common literary device in biblical literature to emphasize the importance and solemnity of the message. It signifies that what follows is of cosmic significance, involving the whole creation.
 
The Lord's Speech:
 
"For the Lord has spoken" introduces the direct speech of God, emphasizing divine authority behind the message.
 
Parental Metaphor:
 
God uses the metaphor of a parent ("Children have I reared and brought up") to describe His relationship with Israel. This imagery conveys a sense of care, investment, and expectation. God has nurtured and raised the Israelites, providing for their growth and development.
 
Rebellion:
 
"But they have rebelled against me" highlights the theme of rebellion and ingratitude. Despite the care and upbringing provided by God, the children (Israel) have turned away from Him. This rebellion is not just disobedience but a profound betrayal, akin to children rejecting their parent's guidance and love.
 
Contextual Interpretation:
 
Historical Context: This verse is set during a time of moral and political decline in Judah. Isaiah is warning the people about their waywardness, which includes idolatry, social injustice, and failure to follow God's laws.
 
Theological Message: The verse underscores themes of divine disappointment, the covenant relationship between God and Israel, and the consequences of breaking that covenant. It serves as an introduction to themes of judgment and redemption that are prevalent throughout the Book of Isaiah.
 
Literary Style: Isaiah employs poetry and vivid imagery to convey his message, making it both memorable and emotionally compelling.
 
In summary, Isaiah 1:2 is a poignant call to attention, setting up the theological discourse of the entire book, where God laments over the spiritual condition of His people, setting the stage for the forthcoming messages of judgment and hope for restoration.
 

Hebrews 1:9

Berean Standard Bible
You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”
 
King James Bible
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
 
NET Bible
You have loved righteousness and hated lawlessness. So God, your God, has anointed you over your companions with the oil of rejoicing."
 
Greek Text:
ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.
 
Transliteration:
ēgápēsas dikaiosýnēn kaì emísēsas anomían; dià toúto échrisén se ho theós, ho theós sou, élaion agalliáseōs parà toùs metóchous sou.
 
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Study Bible:
 
You have loved righteousness
This phrase highlights the deep affection and commitment that Jesus has for righteousness. The Greek word for "loved" is "agapao," which denotes a selfless, sacrificial love. Righteousness, or "dikaiosyne" in Greek, refers to the quality of being morally right or justifiable. In the context of Jesus, this love for righteousness is not merely an abstract concept but is demonstrated through His life and teachings. Historically, Jesus' adherence to righteousness was evident in His fulfillment of the Law and the Prophets, as well as His perfect obedience to the Father. This love for righteousness sets a standard for believers, encouraging them to pursue holiness and justice in their own lives.
 
and hated wickedness
The Greek word for "hated" is "miseo," which implies a strong aversion or detest. Wickedness, or "anomia," refers to lawlessness or iniquity. Jesus' hatred for wickedness is not a passive dislike but an active opposition to sin and evil. This reflects the holiness of God, who cannot tolerate sin. In the historical context, Jesus' ministry was marked by His confrontation with the religious leaders of the time, who often embodied hypocrisy and unrighteousness. For believers, this serves as a reminder to reject sin and strive for purity, aligning their values with those of Christ.
 
therefore God, Your God
The phrase "therefore God, Your God," emphasizes the relationship between Jesus and the Father. The repetition of "God" underscores the divine authority and approval bestowed upon Jesus. The Greek word "theos" is used here, which is the general term for God. This phrase also highlights the fulfillment of Old Testament prophecies concerning the Messiah, who would be anointed by God. It reflects the Trinitarian relationship, where Jesus, though fully God, submits to the Father’s will. This submission is a model for believers, illustrating the importance of obedience and reverence to God.
 
has anointed You
The term "anointed" comes from the Greek word "chrio," which means to consecrate or set apart for a special purpose. In the Old Testament, anointing was a symbolic act of consecration for prophets, priests, and kings. Jesus, as the Anointed One (Messiah), fulfills all these roles. His anointing signifies His divine appointment and empowerment by the Holy Spirit to accomplish His redemptive mission. For Christians, this anointing is a reminder of the Holy Spirit's role in their lives, empowering them to live out their faith and fulfill their God-given purposes.
 
above Your companions
This phrase indicates the superiority and preeminence of Jesus over others. The Greek word "metochos" is translated as "companions," which can refer to those who share in a common calling or mission. In the context of Hebrews, this could refer to angels or other messianic figures. Jesus' exaltation above His companions underscores His unique status as the Son of God and the ultimate High Priest. For believers, this serves as a reassurance of Jesus' authority and the sufficiency of His sacrifice, encouraging them to place their trust in Him alone.
 
with the oil of joy
The "oil of joy" symbolizes gladness and divine favor. In ancient times, oil was used in anointing ceremonies to signify blessing and consecration. The Greek word "agalliasis" for "joy" conveys a sense of exultant happiness. This joy is not merely emotional but is rooted in the fulfillment of God's promises and the establishment of His kingdom through Christ. For Christians, the oil of joy represents the joy of salvation and the presence of the Holy Spirit, who brings comfort and hope. It encourages believers to live joyfully, knowing they share in the victory and inheritance of Christ.
 
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Commentary:
 
Divine Anointment: "Therefore God, your God, has set you above your companions by anointing you with the oil of joy." This part of the verse underscores the divine appointment or anointment of Jesus, highlighting his superiority and unique role among all beings. The anointing with "the oil of joy" symbolizes joy, divine favor, and the presence of the Holy Spirit.
 
Moral Qualities: "You have loved righteousness and hated wickedness." This reflects the character of Christ, emphasizing his love for justice and his rejection of evil. This quality is what leads to his exaltation.
 
Christological Implications: The verse supports the Christian doctrine of the divinity and preeminence of Jesus Christ. By quoting from an Old Testament Psalm, it ties the Old Testament prophecy or expectation with the New Testament fulfillment in Jesus.
 
Exaltation: The exaltation described here is both in terms of status ("above your companions") and in the joy or happiness associated with his role, indicating a celebration of his reign.
 
This passage is part of a broader argument in Hebrews 1 to demonstrate the supremacy of Christ over angels, emphasizing Jesus' divine nature, his role as king, and his eternal reign, which are foundational Christian beliefs about the identity and mission of Jesus.
 

Job 1:2

Berean Standard Bible
He had seven sons and three daughters,
 
King James Bible
And there were born unto him seven sons and three daughters.
 
NET Bible
Seven sons and three daughters were born to him.
 
Hebrew Text:

וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנוֹת

 
Transliteration:
Vayivālədū lō shiv'āh vanim vəshālosh banōt
 
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Study Bible:
 
He had
This phrase introduces us to the patriarchal figure of Job, a man of great wealth and piety. The Hebrew root for "had" is "הָיָה" (hayah), which means "to be" or "to become." This suggests not only possession but also a state of being, indicating that Job's family was an integral part of his identity and existence. In the ancient Near Eastern context, a man's worth and legacy were often measured by his offspring, emphasizing the importance of family in Job's life.
 
seven sons
The number seven in the Bible often symbolizes completeness or perfection, derived from the Hebrew word "שֶׁבַע" (sheva). In the context of Job, having seven sons could imply a sense of divine blessing and completeness in his family life. Sons were particularly valued in ancient times for carrying on the family name and inheritance, and having seven would be seen as a sign of prosperity and divine favor.
 
and three daughters
The inclusion of daughters highlights the completeness of Job's family. The number three, from the Hebrew "שָׁלוֹשׁ" (shalosh), often signifies harmony and completeness. In a patriarchal society where sons were typically emphasized, the mention of daughters indicates their valued presence in Job's household. This balance of sons and daughters reflects the fullness of Job's blessings and the richness of his family life.
 
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Commentary:
 
Family: Job is depicted as a prosperous man not only in material wealth but also in familial blessings. Having ten children was a sign of great blessing in ancient Near Eastern culture, where children were seen as both a joy and an economic asset.
 
Cultural Context: The mention of his children right after describing Job's character (blameless, upright, fearing God, and shunning evil) underscores his integrity and the completeness of his life. In biblical times, having many children, especially sons, was often seen as a divine favor, reflecting one's righteousness or favor with God.
 
Narrative Role: The mention of Job's sons and daughters sets the stage for the subsequent tragedy where all his children are killed, illustrating the extent of his loss and testing his faith. It also later contrasts with the restoration at the end of the book, where he is blessed with the same number of children again, symbolizing restoration and God's favor.
 
Symbolism: Seven sons and three daughters might also carry symbolic weight, with seven often representing completeness or perfection in biblical numerology, and three being a significant number in various contexts. This might reflect Job's complete family situation before his trials begin.
 
Moral and Theological Implications: This verse fits into the broader theme of the Book of Job, which explores the nature of suffering, human righteousness, and divine justice. Job's family is part of what Satan argues Job values more than his relationship with God, leading to the subsequent narrative where Job loses everything to test his faith.
 
This verse sets up one of the central conflicts in the book by establishing Job's prosperous, blessed state before his trials, thereby highlighting the magnitude of his suffering and the depth of his faith and patience.
 

Romans 1:11

Berean Standard Bible
For I long to see you so that I may impart to you some spiritual gift to strengthen you,
 
King James Bible
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
 
NET Bible
For I long to see you, so that I may impart to you some spiritual gift to strengthen you,
 
Greek Text:
ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς,
 
Transliteration:
epipothō gar idein hymas, hina ti metadō charisma hymin pneumatikon eis to stērichthēnai hymas,
 
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Study Bible:
 
For I long to see you
The phrase "For I long to see you" reveals the deep personal desire and affection that the Apostle Paul has for the believers in Rome. The Greek word for "long" is "ἐπιποθέω" (epipotheō), which conveys an intense yearning or earnest desire. This longing is not merely a casual wish but a heartfelt passion driven by the Holy Spirit. Historically, Paul's missionary journeys were marked by his commitment to nurturing and strengthening the early church, and this longing reflects his pastoral heart. His desire to visit Rome is not just for fellowship but to fulfill his apostolic mission.
 
so that I may impart to you
The phrase "so that I may impart to you" indicates Paul's intention to give or share something of value. The Greek word "μεταδίδωμι" (metadidōmi) means to share or distribute. This is not a one-sided transaction but a mutual exchange of spiritual blessings. Paul, as an apostle, recognizes his role in equipping the saints for the work of ministry. The historical context of the early church, with its diverse and often persecuted communities, underscores the importance of such impartation for unity and growth.
 
some spiritual gift
The term "some spiritual gift" refers to the charismata, or gifts of the Holy Spirit, which are given for the edification of the church. The Greek word "χάρισμα" (charisma) denotes a grace-gift, something bestowed by God's grace rather than earned. In the scriptural context, spiritual gifts are diverse and include prophecy, teaching, healing, and more, as outlined in 1 Corinthians 12. Paul's mention of "some" suggests that he is open to whatever gift the Holy Spirit deems necessary for the Roman believers. This reflects the dynamic and responsive nature of spiritual ministry.
 
to strengthen you
The phrase "to strengthen you" highlights the purpose of Paul's desire to impart a spiritual gift. The Greek word "στηρίζω" (stērizō) means to make firm, establish, or support. In the historical context of the Roman church, which faced internal and external challenges, strengthening was crucial for perseverance and growth. This strengthening is not merely physical or emotional but deeply spiritual, enabling believers to stand firm in their faith. Paul's apostolic ministry was always aimed at building up the body of Christ, ensuring that believers were rooted and grounded in their faith.
 
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Commentary:
 
Context: Paul is writing to the Christian community in Rome, which he has not yet visited at the time of writing this letter. His longing to visit them is a theme he revisits several times in the epistle.
 
Longing to See: Paul expresses a personal desire to meet the Roman Christians face-to-face. This longing reflects not only his affection but also his pastoral concern for their spiritual well-being.
 
Impart a Spiritual Gift: The term "spiritual gift" here (Greek: charisma pneumatikon) could refer to several things:
 
Teaching or Knowledge: Paul might be eager to share with them further teachings or insights into the Christian faith which would help in their spiritual growth.
 
Miraculous Gifts: Some interpret this as Paul intending to bring or help manifest spiritual gifts like prophecy, healing, or tongues through his ministry, although this interpretation is less common for this specific verse.
 
Encouragement: More broadly, this could simply mean the encouragement or strengthening that comes from fellowship and personal ministry.
 
To Strengthen You: The ultimate purpose of Paul's visit is to fortify the faith of the Roman Christians. This strengthening could be in terms of their faith, their community, or their resilience against persecution or doctrinal challenges.
 
Paul's intention here is to build up the community, to ensure they are robust in their faith, and to foster unity among believers. This verse underscores the importance of personal ministry, the sharing of spiritual gifts for the edification of the church, and the communal aspect of Christianity where believers support and grow one another.
 
This passage highlights themes still relevant today in Christian theology and practice, emphasizing community, the sharing of gifts for mutual benefit, and the personal touch in spiritual leadership.
 
 

Christ’s Prayer For His People

A Sermon by C.H. Spurgeon
 
“I pray not that You should take them out of the world, but that You should keep them from the Evil One.”
John 17:15
 
THIS prayer of Christ is an ever precious portion to all true believers from the fact that each of them has an inalienable interest in it. Everyone of us, Beloved, when we listen to the words of Christ should recollect that He is praying for us–that while it is for the great body of His elect He intercedes in this chapter and the one preceding it, yet it is also for each believer in particular that He offers intercession. However weak we are, however poor, however little our faith, or however small our grace may be, our names are still written on His heart. Nor shall we lose our share in Jesus' love.
 
I will proceed at once to the discussion of the text as my time is limited. First, there is a negative prayer–“I pray not that You should take them out of the world.” Second, here is a positive prayer–“but that You should keep them from the Evil One.”
 
We have then a negative prayer in this verse. “I pray not that You should take them out of the world.” Now Beloved, when we see persons converted to God–when men are turned from iniquity unto righteousness, from sinners into saints, the thought sometimes strikes us–would it not be good to take them at once to Heaven? Would it not be an excellent thing to translate them speedily from the realms of sin to the breast of the Lord who loves them with an everlasting love? Would it not be wiser to take the young plants out of the chilly air of this world where they may possibly be injured and weakened and transplant them at once to the land where they may bloom in peace and tranquility forever?
 
Not so, however, does Jesus pray. When the man had the devils cast out of him, he said to Jesus, “Lord, I would follow You where so ever You go.” But Jesus said to him, “Go to your friends and relations and tell them how great things the Lord has done for you.” Some men, when they are converted, are all for going speedily to Heaven. But they have not done with earth yet. They would like to wear the crown without bearing the Cross. They desire to win without running and conquer without a battle. But their whim has no countenance from Jesus, for He exclaims, “I pray not that You should take them out of the world.”
 
I shall first of all speak of the meanings of this prayer. Secondly, the reasons of this prayer. Thirdly, the doctrinal inferences that we may derive from it. And fourthly, the practical lessons it teaches. Briefly on each point.
 
First. THE MEANINGS OF THIS PRAYER. “I pray not that you should take them out of the world.” Now there are two senses in which this prayer may be understood. One is–He prays not that they should, by retirement and solitude, be kept entirely separate from the world. And the second–He asks not that they should be taken away by death.
First, as regards retirement from the world and solitude. Some hermits and others have fancied that if we were to shut ourselves from the world and live alone we would then be more devoted to God and serve Him better. Many men of old lived in deserts, never coming into the cities, wandering about alone, praying in caves and forests and thinking they were contaminated and rendered impure if once they mingled with mankind. So have we among the Roman Catholics persons who act the part of hermits living far from the common haunts of men and conceiving that by so doing they shall abundantly serve God.
 
There are also certain orders of monks and nuns who live almost alone, seeing only their fellows and fancying that they are putting honor upon God and winning salvation for themselves. Now it is too late in the day for any of us to speak against monasticism. It has demonstrated its own fallacy. It was found that some of those men who had separated from society were guilty of more vile and vicious practices and sinned more grossly than men who were in the world. There are not many who can depart from the customs of social life and in solitude maintain their spirit pure and unsullied. Why, Brethren, common sense tells us at once that living alone is not the way to serve God.
 
It may be the way to serve self and wrap ourselves in a garment of self-complacency. But it cannot be the way to truly worship God. If it is possible, by this means, to fulfill one part of the great Law of God, we cannot possibly carry out the other portion–to love our neighbor as ourselves, for we thus become unable to bind up the broken-hearted, to bring the wanderer back, or to win souls from death and sin. Out of the heart proceeds all evil and if we were in retirement we should sin because we should carry our hearts with us into whatever solitude we entered. If we could but once get rid of our hearts, if there were some means of rendering our natures perfect–then we might be able to live alone.
 
But as we now are that door must be well enforced that would keep out the devil. That Hell must be much secluded that sin cannot enter. I have heard of a man who thought he could live without sin if he were to dwell alone. He took a pitcher of water and a store of bread and provided some wood and shut himself up in a solitary cell, saying, “Now I shall live in peace.” But in a moment or two he chanced to kick the pitcher over and he thereupon used an angry expression. Then he said, “I see it is possible to lose one’s temper even when alone.” And he at once returned to live among men.
 
But it may be understood in a second sense. “I pray not that You should take them out of this world”–by death. That is a sweet and blessed mode of taking us out of the world, which will happen to us all by-and-by. In a few more years the chariot of fire and the horses of fire will take away the Lord’s soldiers. But Jesus does not pray that one of His chosen people should be too soon removed–He does not desire to see His newly begotten souls plume their wings and fly aloft to Heaven until their time shall come. How frequently does the wearied pilgrim put up the prayer, “O that I had wings like a dove, for then would I fly away and be at rest.”
 
But Christ does not pray like that. He leaves us to His Father, until, like shocks of corn fully ripe we shall each of us be gathered into our Master’s garner. Jesus does not plead for our immediate removal by death. He asks that we may do well in the world, but He never asks for us to be gathered in before we are ripe. Thus I have explained the two meanings of the words, “I pray not that You should take them out of the world”–either by living retired from men, or being taken away by death.
 
II. Now the second point was THE REASONS FOR THIS PETITION. These reasons are threefold. Christ does not pray that we should be taken out of the world because our abode here is for our own good, for the world’s benefit and for His glory.
 
First, it would not be for our own good to be taken out of this world. I leave out the first idea of the text and only speak of it concerning death. We conceive that the greatest blessing we shall ever receive of God is to die. But doubtless it would not be for our good to withdraw from this world as soon as we had escaped from sin. It is better for us to tarry a little while–far better. And the reasons for this are–first, because a little stay on earth will make Heaven all the sweeter. Nothing makes rest so sweet as toil. Nothing can render security so pleasant as a long exposure to alarms and fears and battles. No Heaven will be so sweet as a Heaven which has been preceded by torments and pains.
 
Methinks the deeper draughts of woe we drink here below, the sweeter will be those draughts of eternal glory which we shall receive from the golden bowls of bliss. The more we are battered and scarred on earth the more glorious will be our victory above when the shouts of a thousand times ten thousand angels welcome us to our Father’s palace. The more trials–the more bliss. The more sufferings–the more ecstasies. The more depression–the higher the exaltation. Thus we shall gain more of Heaven by the sufferings we shall pass through here below.
 
Let us not then, my Brethren, fear to advance through our trials–they are for our good. To stop here awhile is for our benefit. Why? We should not know how to converse in Heaven if we had not a few trials and hardships to tell of and some tales of delivering grace to repeat with joy. An old sailor likes to have passed through a few shipwrecks and storms, however hazardous they may have been, for if he anchors in Greenwich Hospital, he will there tell his companions, with great pleasure, of his hair-raising escapes. There will be some old soldiers in Heaven, too, who will recount their fights–how their Master delivered them and how He won the victory and kept off all their foes.
 
Again, we should not have fellowship with Christ if we did not stop here. Fellowship with Christ is so honorable a thing that it is worth while to suffer that we may thereby enjoy it. You have sometimes heard me express a desire that I might be in the number of those who shall be alive and remain and so shall escape death. But a dear friend of mine says he had rather die, in order that he might thus have fellowship with Christ in His sufferings and methinks the thought finds an echo in my own breast. To die with Jesus makes death a perfect treasure. To be a follower in the grave with Him makes death a pleasure. Moreover, you and I might be taken for cowards, although we may have fellowship with Him in His glory, if we had no scars to prove the sufferings we had passed through and the wounds we had received for His name.
 
Thus, again you see it is for our good to be here–we should not have known fellowship with the Savior if we had not tarried here a little while. I should never have known the Savior’s love half so much if I had not been in the storms of affliction. How sweet it is to learn the Savior’s love when nobody else loves us! When friends flee away what a blessed thing it is to see that the Savior does not forsake us but still keeps us and holds fast by us and clings to us and will not let us go! O Beloved Brother and Sister, believe that your remaining here on earth is for your eternal benefit and therefore Jesus said, “I pray not that You should take them out of the world.”
 
And again, it is for the good of other people. Methinks we should all be willing to remain on earth for the good of others. Why may not saints die as soon as they are converted? For this reason–because God meant that they should be the means of the salvation of their Brethren. You would not, surely, wish to go out of the world if there were a soul to be saved by you. Methinks if I could go to Glory before I had converted all the souls allotted to me, I should not be happy. But that would be impossible, for God will not shut His saints in till they have been spiritual fathers to those appointed. We do not wish to enter Heaven till our work is done–it would make us uneasy on our beds if there were one single soul left to be saved by our means.
 
Tarry, then, Christian. There is a brand to be plucked out of the fire, a sinner to be saved from his sins, a rebel to be turned from the error of his ways–and maybe that sinner is one of your relatives! Maybe, poor widow, you are spared in this world because there is a wayward son of yours not yet saved. Perhaps God has designed to make you the favored instrument of bringing him to Glory. And you gray-headed Christian, it may be that though “the grasshopper is a burden to you and you long to go, you are kept here because one of your offspring, by your instrumentality is yet to be saved. Tarry, then, for your son’s sake, who came from your loins. I know how deeply you do love him and for his sake surely you are content to be left here a little counting it for the best that you may bring in your son to Glory with you.
 
But the third reason is because it is for God’s glory. A tried saint brings more glory to God than an untried one. I do verily think in my own soul that a believer in a dungeon reflects more glory on his Master than a believer in Paradise. I believe that a child of God in the burning fiery furnace, whose hair is yet unscorched and upon whom the smell of the fire has not passed, displays more the glory of the God-head than even he who stands with a crown upon his head, perpetually singing praises before the Eternal Throne.
 
Nothing reflects so much honor on a workman as a trial of his work and its endurance of it. So with God. It honors Him when His saints preserve their integrity. Peter honored Christ more when he walked upon the water than when he stood upon the land. There was no glory given to God by his walking on the solid shore, but there was glory reflected when he trod upon the water. Peter saw the Lord coming on the water and he said to Him, “Lord, if it is You, bid me come unto You on the water. And He said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus.”
 
What may we not go through, Christians, at His command? O methinks we could rise and cut Agag to pieces and hew the devil himself and break his head through the power of Jesus. It is then, for the glory of Jesus that we yet tarry. If my lying in the dust would elevate Christ one inch higher, I would say, “O let me remain, for it is sweet to be here for the Lord.” And if to live here forever would make Christ more glorious, I would prefer to live here eternally. If we could but add more jewels to the crown of Christ by remaining here, why should we wish to be taken out of the world? We should say, “It is blessed to be anywhere where we can glorify Him.”
 
III. The third point is THE DOCTRINAL INFERENCE WE MAY DERIVE FROM THIS PRAYER.
 
The first inference–Death is God taking the people out of the world and when we die we are removed by God. Death is not an independent being who comes at his own will to carry us away when he pleases. In fact, it is not true that death takes away the Christian at all–God alone can remove His children from this world. Whether the humble peasant, or the reigning monarch, one hand lifts them to the sky. You will see this by referring to the Revelation where the vintage of the wicked is gathered by an angel but the harvest of the righteous is reaped by Christ himself. “And another angel came out of the temple which is in Heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over the fire and cried with a loud cry to him that had the sharp sickle, saying, Thrust in your sharp sickle and gather the cluster of the vine of the earth. For her grapes are fully ripe. And the angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine press of the wrath of God.”
 
These were the wicked. But if you go to the preceding passage, it says, “And I looked and behold a white cloud and upon the cloud one sat like unto the Son of man, having on His head a golden crown and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in Your sickle and reap–for the time is come for You to reap, for the harvest of the earth is ripe. And He that sat on the cloud thrust in His sickle on the earth. And the earth was reaped.” Christ is the reaper who cuts His own corn. He will not trust an angel to do it. God alone has the issues of life in His hand.
 
The next thing is that dying is not of one-half so much importance as living to Christ. “I pray not that You should take them out of the world.” He does not make their dying an object of prayer, “but that You should keep them from the Evil One.” He prays that they should be preserved in life knowing that their death would assuredly follow rightly, as a matter of course. Many say one to the other, “Have you heard that So-and-So is dead?” “How did he die?” They should say, “How did he live?” It may be an important question–how does a man die. But the more important one is, how does a man live?
 
What curious notions people get about death! The question they ask is not whether a man dies in the Lord Jesus, but, “Has he had a very easy death? Did he die gently?” If so, they conclude that all is well. If I ask, “Had he any affection to trust in Christ?” the reply probably will be, “Well, at all events, I thought he had. He had a very easy death.” People think so much of an easy death. If there are no pains in death, if they are not in trouble and not plagued like others, they falsely conclude all to be well. But though like sheep they are laid in the grave, they may awaken to destruction in the morning.
 
It is not a sign of grace that our dying is easy. It is natural for persons in the decay of strength to die easily. Many of the most vicious men who have destroyed the power of their bodies have an easy, painless death from the fact that there is nothing to struggle against death. But then, though they die like lambs, they wake up in sorrow. Do not put any confidence in death-beds, my dear Friends. Do not look on them as evidences of Christianity. The great evidence is not how a man dies–but how he lives.
 
IV. The practical lesson we learn from this part of the text–“I pray not that You should take them out of the world,” is this–that we never have any encouragement peevishly to ask God to let us die. Christians are always wanting to die when they have any trouble or trial. You ask them, Why? “Because we would be with the Lord.” O yes, they want to be with the Lord when troubles and temptations come upon them. But it is not because they are “panting to be with the Lord”–it is because they desire to get rid of their troubles–else they would not want to die at all times when a little vexation is upon them. They want to get Home, not so much for the Savior’s company, as to get out of the little hard work.
 
They did not wish to go away when they were in quiet and prosperity. Like lazy fellows, as most of us are, when we get into a little labor we beg to go home. It is quite right sometimes that you should desire to depart because you would not prove yourself to be a true Israelite if you did not want to go to Jerusalem. You may pray to be taken home out of the world but Christ will not take up the petition. When your prayers come to the Lord, this little one may try to get among them, but Christ will say, “I do not know anything about you, ‘I pray not that You should take them out of the world.’ ”
 
You may wish it sincerely and really desire it, but you will not at present get your Master to pray with you. Instead of crying, or wishing to be away from the battle, brace yourself up in the name of the Lord. Think every wish to escape the fight is but a desertion of your Master. Do not so much as think of rest but remember that though you may cry, “Let me retire into the tent,” you will not be admitted until you return a victor. Therefore stop here and work and labor.
 
My dear Friends, I had intended to preach from the other half of the verse, but that is quite impossible. The time is so far gone and I can only manage the first part thereof. So I must depart from my original intention. And I will restrict myself to some thoughts which occur to me upon the first portion of our text.
 
“I pray not that You should take them out of the world.” Perhaps tomorrow you will be saying, “I am very sorry Sabbath-Day is over. I am obliged to go to business again. I wish it were always Sunday, that I might attend to my preaching, or to the schools, or to the prayer-meeting, or to the tract-distributing. No obstructions of the world afflict me there, no vexations of the spirit occur there. I am sick of the world. Oh, if I could never go into it again.” Let me jog your elbow a bit. Does Jesus think so? Hear Him! “I pray not that You should take them out of the world.” There is no remedy for the ill, if it be an ill–therefore endure it with becoming fortitude. Yes, rather seek to improve the opportunity thus afforded you of conferring a blessing upon your race and of gaining advantages for yourselves.
 
The pious mind will know how to improve the very sight of sin to its own sanctification. It will learn humility when it remembers that restraining grace alone prevents a similar fault in itself. It will gather subjects for gratitude and admiration from the fact that grace alone has made it to differ. Never shall we value grace so much as when we see the evil from which it delivers us. Never shall we more abhor sin than when we discern its visible deformity. Bad society is in itself like the poisonous cassava shrub but if baked in the fire of grace it may even be rendered useful. True grace casts salt into the poisonous stream and then when forced to ford it, the filth thereof is destroyed. Abide, then, O Soldier, in the trenches of labor and battle, for the hardness of service is beneficial to you.
 
But remember while here that you lose no opportunity of attacking the foe. Never miss an opportunity of having a shot at the devil. Be ready on all occasions to do mischief to the enemy. In business drop a word of savor and unction. In company, turn the conversation heavenward. In private, wrestle at the Throne. I do not advise you to intrude religion at unseasonable hours. I do not conceive it to be your duty when a customer calls to pay a bill to ask him into your office and spend half an hour in prayer with him. Nor would I think it needful to sanctify your ribbons and shawls by exhorting the purchasers across the counter. Some have not been quite innocent of the charge of cant who make as much use of religion to attract customers as they do of their plate glass window.
 
Do not talk of religion to be heard of men but when a fair opportunity offers, out with your rifle and take a steady aim. Cromwell’s singular advice to his soldiers was, “Trust in God, my Friends and keep your powder dry.” In a better sense this is mine–more than all keep up a continual fire on the Enemy by a holy life. Nothing will more reprove sin than your holiness. If you cannot tell the stick it is crooked, you can prove it to be so by laying a straight one side by side with it. So put your purity before the impure and they will be effectually reproved.
 
Well then, again, do not be afraid to go out into the world to do good. Christ is keeping you in the world for the advantage of your fellow-men. I am sometimes wicked enough to think that I would rather go anywhere than stand up again and preach my Master’s Gospel. Like Jonah I have thought I would really pay my fare to be carried away to Tarshish, instead of coming back to Nineveh. So would some of you who have tried to preach and found you could not succeed as you desired. But do not be down-hearted, my Brother. A Christian should never get so. If you have but one listener today, perhaps the next time the number will be doubled and so on, till they cannot be counted.
 
Never say, “I wish to go out of this World.” Do not murmur, “My life is prolonged beyond my joys.” Do what you can. Do not go among people with fear. Do not be ashamed to look duty in the face. If you are not successful at first, do not be cowards and run away from your guns. We should do all we can to bring our guns into line with our Brothers and take good aim at our foes. Never desert your work, though you come home distressed in spirit, though you see no gleam of success and nothing is gained. Recollect you cannot run out of the battle, but you must go on. And you cannot escape the service. On then and glory shall be yours by God’s grace.
 
Now, my Brethren, what bearing has this text upon the ungodly? There are some here, my dear Friends, of whom I have sometimes thought that I could almost pray that God should take them out of the world. I can tell you why–they are so wicked–so dreadfully wicked. They are such hardened reprobates, with such iron souls that they seem as if they never would be turned to God. There are some here whose portion it would appear to be damned and to lead others to the same condition. I know a village where there is a man so vicious, so abandoned, that I could almost pray for him to be removed out of the world.
 
He is so awfully wicked that many of those I thought hopeful Christians have been poisoned by his example. Indeed he seemed to be depraving the entire population. He stands like a deadly Upas tree, with outspread branches, overshadowing the whole place. He is consuming all around him. And instead of it being a mercy for him to be here, it would be like a mercy if he were gone. Are not some of you like that man? Are you not so bad that you are doing all the mischief in the world you can? You never do anything for the cause of Christ. You are always trying to do your utmost against it. You never sow a little blade of God’s grass where none grew before.
 
You are of no service and yet you are spared because Jesus says, “I pray not that You should take them out of the world.” He prays that you may be in the world a little longer. And what has He preserved you from? First, fever comes and bows you down. But Christ says, “Let him not depart yet. O spare him now.” And you are spared. The second time disease comes near you and great pains bow you down. Again He prays, “Spare him!” And you are yet safe. The third time you are fast approaching your end. Now the angel of death is lifting up the glittering steel and his axe is almost fallen on you. Yet Christ says, “Spare him, angel! Spare him–perhaps he may yet turn to Me with full purpose of heart.”
 
He whom you hate loved you so much that He interceded for you and therefore you were spared till now. Remember, however, that this reprieve will not continue forever. At last Justice will cry, “Cut him down, he cumbers the ground.” Some of you have been cumbering the ground for sixty or seventy years–old sinners–of no use in this world. Is it so? There you are! Occupying the ground, keeping other trees from growing and of no use! Your family is being damned by your example. The whole neighborhood is tainted by you. Do not tell me I should not speak so roughly. I tell you as long as I have a tongue in my head you shall have no mincemeat from me.
 
If you are lost, it shall not be for want of plain speaking and honest warning. Oh, you cumber-grounds! How much digging and dunging have you received at the Lord’s hand and yet you are fruitless? The axe will soon be at your root and oh, the fire into which you shall be cast! Ungodly man, you are spared until your overflowing cup of sin is dropping like oil upon the flame of vengeance and the increasing fire will presently reach you. The longer the archer draws the bow, the more mighty is the force of the arrow. What though vengeance tarries, it is that its sword may be sharpened and its arm nerved for direr execution. Oh, you gray-heads! A little more delay and the stroke shall fall–tremble and kiss the Son, lest He be angry and you perish in the way, when His wrath is kindled but a little.
 
And yet, methinks some of you who have cumbered the ground do most heartily desire to serve God. Poor Sinner! I rejoice that you feel that you have been a cumber-ground. Do you confess that you have been a poor thorn and briar until now? Do you acknowledge that the Lord had been just to you if He had damned you? Then come as you are and cast yourself on Jesus–without works, without merit. Will you ask the Lord to turn you into a good fig tree? If you will, He will do it. For He declares, that He hears prayer.
 
There was once a poor man in a small country town who had not all the sense people usually have. But he had sense enough to be a great drunkard and swearer. As God would have it, he once listened to a poor woman, who was singing–
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All”
 
Home he went, repeating these words–he put his trust in a crucified Savior and was really converted. Well, he soon came to church and although he was a peddler and always traveling about, he said, “I want to join your Church.” They, remembering his sinful way of life, required some great evidence of a change before they received him, “O!” says he, “I must come in.” “But you have been such a great sinner and you are unconverted,” added the elders. “Well,” said poor Jack, “I don’t know if I’m unconverted and I confess I am a great sinner–but–
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All.”
 
They could not get from him any other testimony save this. He would only Say–
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All.”
 
They could not refuse him and therefore accepted him for fellowship. After this he was always happy. When a Christian man said to him, “But you always seem so happy and pleased, Jack. How is it?” “Well” said he, “I ought to be happy, for–
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All.”
 
“Well but,” said the gentleman, “I can’t see how you can be always so happy and sure. I sometimes lose my evidences.” “I don’t,” said Jack,
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is in my All in All”
 
“Ah,” said a friend, “I am at times miserable because I remember my sad sinfulness even since conversion.” “Ah,” said Jack, “you have not begun to sing–
 
‘I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All’ "
 
“Oh,” said the friend, “How do you get rid of your doubts and fears? My faith frequently fails and I miss my sure hope in Christ. My frames are so variable and feelings so contrary, what do you think of that?” “Think,” said poor Jack, “why master I have no good things to care about–
 
“I’m a poor sinner and nothing at all;
But Jesus Christ is my All in All.”
 
Well, then, if there is anyone here who is “a poor sinner and nothing at all”–where is he? In the gallery, or sitting down below? If he cannot say all that poor man said, if he can say the first line, he need not fear to say the second. Never mind if he can’t say,
 
“Jesus Christ is my All in All.”
 
If he can say,
 
“I’m a poor sinner and nothing at all,”
 
he is most assuredly on the right road.
 
“Oh, but,” says one, “I am sinful, vile, worthless.” All right! You’re “a poor sinner and nothing at all,” and Jesus Christ is willing to be your “All in All.” “But I have blasphemed God, departed from His ways and grievous! I transgressed.” Well, I believe all that and a great deal more and am very glad to hear it. For thus I see you are–
 
“A poor sinner and nothing at all.”
 
I am very glad if you will hold that opinion of yourself. “Ah! but I am afraid I have sinned too much. When I try I cannot do anything. When I try to mend my ways. When I try to believe in Christ, I cannot.” We are glad, very glad of it Brother, that you are–
 
“A poor sinner and nothing at all.”
 
If you had a single particle of goodness. If you had a little bit not big enough to cover the top of your little finger, we should not be glad. But if you are
 
“A poor sinner and nothing at all,
Jesus Christ is your all in all.”
 
Come! Will you have Him? You are “nothing at all.” Will you have Christ? Here He stands. Ask–it is all He wants, for you are the object of His regard. There are only three steps. One is to step out of self. The second is to step upon Jesus. The third is to step into Heaven. You have taken one step. I am sure you will take the others. God never makes you feel you are “A poor sinner and nothing at all” but, sooner or later, He gives–
 
“Jesus Christ as your all in all.”
 
O poor Sinner, do not be doubtful of my Master’s power. Do but touch the hem of His garment and you shall be made whole. Like the poor woman in the crowd, do but get at it and touch it and He will surely say unto you, “you are saved.”
 
If you will go to Him with this cry–
 
“I’m a poor sinner and nothing at all,
And Jesus Christ is my All in All.”
 
Then you will see the blessed reason why Jesus interceded thus–“I pray not that You should take them out of the world.”
 
 

Deuteronomy 1:2

Berean Standard Bible
It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir.
 
King James Bible
(There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.)
 
NET Bible
Now it is ordinarily an eleven-day journey from Horeb to Kadesh Barnea by way of Mount Seir.
 
Hebrew Text:

אַחַד עָשָׂר יוֹם מֵחֹרֵב, דֶּרֶךְ הַר-שֵׂעִיר, עַד קָדֵשׁ בַּרְנֵעַ.

 
Transliteration:
Achad asar yom meChorev, derech har-Se'ir, ad Kadesh Barnea.
 
******************
 
Study Bible:
 
It is an eleven-day journey
This phrase sets the stage for understanding the geographical and spiritual journey of the Israelites. The Hebrew word for "journey" is "derekh," which implies a path or way, not just in a physical sense but also in a spiritual or moral sense. The number eleven, in biblical numerology, often signifies disorder or incompleteness, which is fitting given the Israelites' prolonged journey due to their disobedience. This phrase reminds us of the brevity of the intended journey compared to the forty years they actually spent wandering, highlighting the consequences of straying from God's path.
 
from Horeb
Horeb is another name for Mount Sinai, the sacred mountain where Moses received the Ten Commandments. The Hebrew root "ḥorev" means "desolate" or "dry," reflecting the harshness of the wilderness but also the profound spiritual encounter with God that took place there. Horeb symbolizes a place of divine revelation and covenant, a starting point for the Israelites' journey both physically and spiritually. It serves as a reminder of God's law and His presence with His people.
 
to Kadesh-barnea
Kadesh-barnea is a significant location in the wilderness journey of the Israelites. The name "Kadesh" means "holy" or "sacred," and "Barnea" is thought to mean "desert of wandering." This place represents a pivotal moment of decision and testing for the Israelites. Historically, it was here that the Israelites failed to trust God to enter the Promised Land, resulting in their extended wandering. Kadesh-barnea stands as a symbol of both opportunity and failure, a reminder of the importance of faith and obedience.
 
by way of Mount Seir
Mount Seir is associated with the territory of Edom, the descendants of Esau. The Hebrew root "se'ir" means "hairy" or "shaggy," possibly referring to the rugged terrain. This route indicates the path the Israelites took, which was not just a physical journey but also a spiritual one, involving interactions with other nations and peoples. The mention of Mount Seir underscores the challenges and obstacles faced along the way, as well as God's guidance through difficult terrain. It serves as a metaphor for the Christian journey, where faith is tested and reliance on God is paramount.
 
***************
 
Commentary:
 
In the context of the Book of Deuteronomy, this verse serves several purposes:
 
Geographical Reference: It provides a geographical marker, setting the scene for the events that follow. Horeb, often identified with Mount Sinai, is where Moses received the Ten Commandments. Kadesh Barnea is a key stopping point for the Israelites during their wilderness wanderings. The mention of Mount Seir refers to the region associated with the Edomites.
 
Time Frame: The eleven-day journey is significant because it contrasts with the forty years the Israelites actually spent in the wilderness due to their disobedience and lack of faith. This contrast underscores one of the main themes of Deuteronomy - the consequences of obedience versus disobedience to God's commands.
 
Literary and Theological Function:
 
Literary: This verse helps in structuring the narrative. The book of Deuteronomy largely consists of Moses' speeches to the Israelites just before they enter the Promised Land. This mention of time and place sets the stage for Moses' recounting of the journey and the laws given by God.
 
Theological: It's a reminder of the journey's hardships and delays caused by the people's unfaithfulness. It highlights the patience and the long-term plan of God despite human failings.
 
Moral and Historical Reflection: The verse implicitly invites reflection on the journey, encouraging the Israelites (and readers) to learn from past mistakes. It's a call to remember God's guidance, the potential for human error, and the importance of following divine directives.
 
In summary, Deuteronomy 1:2 isn't just about a travel itinerary; it's laden with theological, moral, and historical significance, reflecting on the journey of faith and obedience to God's will.
 

John 1:9

Berean Standard Bible
The true Light, who gives light to everyone, was coming into the world.
 
King James Bible
That was the true Light, which lighteth every man that cometh into the world.
 
NET Bible
The true light, who gives light to everyone, was coming into the world.
 
Greek Text:
Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
 
Transliteration:
Ēn to phōs to alēthinon ho phōtizei panta anthrōpon erchomenon eis ton kosmon.
 
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Study Bible:
 
The true Light
The phrase "The true Light" refers to Jesus Christ, who is the ultimate source of spiritual illumination and truth. In the Greek, the word for "true" is "alēthinos," which means genuine or real, emphasizing the authenticity and purity of Christ's light compared to any other. Historically, light has been a powerful symbol in both Jewish and Greco-Roman cultures, representing knowledge, purity, and divine presence. In the Old Testament, light is often associated with God's presence and guidance (e.g., Psalm 27:1, "The LORD is my light and my salvation"). Here, John identifies Jesus as the fulfillment of these Old Testament themes, the embodiment of divine truth and revelation.
 
that gives light
The Greek word for "gives light" is "phōtizei," which means to illuminate or enlighten. This suggests an active, ongoing process of revelation and understanding. Jesus, as the true Light, actively dispels darkness and ignorance, offering clarity and wisdom to those who seek Him. This aligns with the biblical theme of God as the source of wisdom and understanding, as seen in Proverbs 2:6, "For the LORD gives wisdom; from His mouth come knowledge and understanding."
 
to every man
The phrase "to every man" underscores the universality of Christ's offer of salvation and enlightenment. The Greek word "anthrōpon" is used here, which is a generic term for humanity, indicating that the light of Christ is available to all people, regardless of race, gender, or social status. This reflects the inclusive nature of the Gospel message, as seen in passages like Galatians 3:28, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."
 
was coming into the world
The phrase "was coming into the world" speaks to the incarnation of Christ, the moment when the divine Word became flesh and dwelt among us (John 1:14). The Greek verb "erchomenon" indicates an action that was in progress, highlighting the anticipation and fulfillment of God's redemptive plan through Jesus. This event is central to Christian theology, as it marks the moment when God entered human history in a tangible way, bridging the gap between the divine and the human. The world, in this context, refers to the created order, which, according to Genesis, was originally good but has been marred by sin. Christ's coming into the world signifies the beginning of the restoration and redemption of all creation.
 
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Commentary:
 
The True Light:
 
This refers to Jesus Christ, often described in Christian theology as the "Light of the World." The term "true light" underscores the authenticity and divine origin of Jesus' light, distinguishing it from any other form of enlightenment or wisdom that might be found in the world.
 
Which Gives Light to Everyone:
 
This part of the verse suggests that the light of Christ is universally available to all humanity. It implies an inclusive offer of salvation, knowledge, and guidance that transcends cultural, racial, or national boundaries. This universal aspect is a key theme in John's Gospel, emphasizing that Jesus came for all people, not just for a select few.
 
Was Coming into the World:
 
This phrase echoes the incarnation, the Christian belief that God became man in the person of Jesus Christ. It speaks to the moment of Jesus' arrival on earth, marking the beginning of his ministry and presence among humans. The use of "was coming" in some translations might also suggest an ongoing process or the continuous nature of Jesus' light shining in the world.
 
In theological terms:
 
Christological Implications: This verse is pivotal in establishing the identity of Jesus as both divine (the true light) and human (coming into the world). It's a cornerstone for Christology, the study of the nature and work of Christ.
 
Soteriological Implications: The verse also has implications for soteriology, the doctrine of salvation. Here, salvation is portrayed not just as rescue from sin, but as enlightenment or illumination, bringing understanding, truth, and life to all who accept this light.
 
Missiological Implications: From a missiological perspective, this verse underpins the Christian mission to spread the Gospel to all corners of the earth, reflecting the universal call to salvation and enlightenment offered by Jesus.
 
In summary, John 1:9 is a profound statement about the nature of Jesus' mission, his universal accessibility, and the transformative power of his presence in the world. It sets the stage for the rest of John's Gospel, where Jesus' life, teachings, death, and resurrection are explored as the manifestation of this light.
 

Proverbs 1:11

Berean Standard Bible
If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause,
 
King James Bible
If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
 
NET Bible
If they say, "Come with us! We will lie in wait to shed blood; we will ambush an innocent person capriciously.
 
Hebrew Text:

אִם־יֹאמְרוּ לְכָה אִתָּנוּ נֶאֶרְבָה לְדָם נִצְפְּנָה לְנָקִי חִנָּם

 
Transliteration:
Im-yomru lekha itanu ne'erbah le-dam nitzpenah le-naki chinam
 
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Study Bible:
 
If they say
This phrase introduces a hypothetical situation, a common teaching method in wisdom literature. The Hebrew word for "if" (אִם, 'im) sets the stage for a conditional statement, inviting the reader to consider the consequences of certain actions. The use of "they" suggests a group, indicating peer pressure or collective influence, which is a recurring theme in Proverbs. This highlights the importance of discernment and the need to be cautious about the company one keeps, as peer influence can lead one astray from righteous paths.
 
Come along
The phrase "come along" is an invitation, often used to entice someone to join in an activity. In Hebrew, the verb used here (לֵךְ, lekh) is a command form, suggesting urgency and a sense of camaraderie. This reflects the persuasive nature of temptation, which often presents itself as an opportunity for companionship or belonging. The call to "come along" is a test of one's resolve and commitment to wisdom and righteousness.
 
let us lie in wait for blood
This phrase reveals the sinister intent of the invitation. The Hebrew word for "lie in wait" (אָרַב, 'arab) implies ambush or premeditated harm. "Blood" (דָּם, dam) symbolizes life and innocence, indicating a plot against the innocent. This stark imagery serves as a warning against joining in violence or wrongdoing. It underscores the moral decay that can result from succumbing to evil influences and the severe consequences of such actions.
 
let us ambush the innocent without cause
The word "ambush" (נִצְפְּנָה, nitzpenah) further emphasizes the deceitful and treacherous nature of the act. The "innocent" (נָקִי, naqi) refers to those who are blameless or unsuspecting, highlighting the injustice of the proposed action. "Without cause" (חִנָּם, chinnam) indicates that there is no justification for the violence, pointing to the senselessness of evil deeds. This phrase serves as a powerful reminder of the value of justice and the importance of protecting the innocent, aligning with the broader biblical theme of God's justice and righteousness.
 
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Commentary:
 
Contextual Background: Proverbs 1:10-19 forms a warning against the enticement of sinners. It's part of a larger discourse where wisdom (personified) is teaching or giving advice to the young and inexperienced.
 
The Invitation to Sin: In verse 11, the speaker (presumably Wisdom) is quoting or describing what evil companions might say to entice someone into wrongdoing. The phrase "Come with us" signifies peer pressure or the invitation to join in nefarious activities.
 
Nature of the Sin:
 
"Let us lie in wait for blood" suggests premeditated harm or violence, planning to attack others.
 
"Let us ambush the innocent without cause" emphasizes the wickedness of the act; they are targeting those who have done no wrong, making the act even more unjust and cruel.
 
Moral Lesson: The verse serves as a cautionary tale against following the wrong crowd. It warns against the temptation to participate in evil just because it's presented in a group setting or under the guise of camaraderie.
 
Wider Implications:
 
This passage is teaching discernment, encouraging individuals to think about the moral implications of their actions and the company they keep.
 
It's a call to resist peer pressure, to stand firm in one's values, and to recognize the dangers of associating with those who have malevolent intentions.
 
Educational Purpose: In the broader context of Proverbs, this verse contributes to the book's overarching theme of wisdom versus folly, righteousness versus wickedness. It aims to educate, particularly the young, on how to live a life pleasing to God by making wise choices and avoiding paths that lead to destruction.
 
In essence, Proverbs 1:11 warns against being swayed by those who suggest engaging in harmful, violent, or unjust activities, emphasizing the importance of choosing one's companions wisely and adhering to a path of righteousness.
 
 

Matthew 1:15

Berean Standard Bible
Eliud was the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob,
And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
 
King James Bible
And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
 
NET Bible
Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob,
 
Greek Text:
Ἐλιαὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ.
 
Transliteration:
Elioud de egennēsen ton Eleazar, Eleazar de egennēsen ton Matthan, Matthan de egennēsen ton Iakōb.
 
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Study Bible:
 
Eliud
The name "Eliud" is of Hebrew origin, meaning "God is my praise." This name reflects a deep-seated tradition in Jewish culture where names often carried significant spiritual meanings. Eliud's place in the genealogy of Jesus highlights the continuity of God's plan through generations. It serves as a reminder of the faithfulness of God in fulfilling His promises, as each name in the genealogy represents a link in the chain leading to the Messiah.
 
was the father of
This phrase, in the original Greek, is "ἐγέννησεν" (egennēsen), which means "begat" or "became the father of." It signifies not just biological parentage but also the passing down of heritage, faith, and covenant promises. In the context of Matthew's genealogy, it underscores the divine orchestration of history, where each generation plays a role in the unfolding of God's redemptive plan.
 
Eleazar
The name "Eleazar" means "God has helped" in Hebrew. This name is a testament to the providence and assistance of God throughout the lives of His people. In the genealogy, Eleazar represents another link in the lineage of Jesus, emphasizing that God's help and guidance were present in every generation leading to the birth of Christ.
 
the father of Matthan
The continuation of the genealogical line through Matthan, whose name means "gift" in Hebrew, suggests the idea of divine blessing and favor. Each generation is seen as a gift from God, contributing to the fulfillment of His promises. Matthan's inclusion in the genealogy serves as a reminder of the grace and generosity of God in providing a Savior.
 
Matthan the father of Jacob
The name "Jacob" is significant in biblical history, originally belonging to the patriarch who was later named Israel. In this context, Jacob represents the culmination of a long line of faithful individuals who were part of God's covenant people. The mention of Jacob in the genealogy of Jesus ties the New Testament narrative back to the foundational accounts of the Old Testament, reinforcing the continuity of God's salvation history.
 
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Commentary:
 
This verse is part of a longer list that traces Jesus' lineage back through his legal father, Joseph, from Abraham through David, and on to the Babylonian exile and beyond. Here's a breakdown:
 
Eliud: This name comes from the Hebrew "Eliud", meaning "God is my praise."
 
Eleazar: Derived from the Hebrew "Eliezer," which means "God has helped."
 
Matthan: From the Hebrew "Matthan," meaning "gift."
 
Jacob: A common Hebrew name meaning "supplanter" or "holder of the heel."
 
This lineage serves multiple purposes in Matthew's Gospel:
 
Establishing Jesus' Davidic descent: It shows Jesus is from the line of King David, fulfilling the prophecy that the Messiah would be David's descendant.
 
Legal heritage: It provides Jesus with a legal claim to the throne of David through Joseph, even though Jesus' biological father was not Joseph but was conceived by the Holy Spirit.
 
Connection to Abraham: By tracing back to Abraham, Matthew highlights Jesus as the fulfillment of promises made to Abraham, extending the blessing to all nations.
 
This genealogy is structured to appeal to Jewish readers by showing Jesus' credentials as the prophesied Messiah, linking him directly to significant figures in Jewish history.