Wednesday, October 19, 2016

Job 5:1-27

Job 5:1-27

1. Verses 1-27 According to Eliphaz, Job was abandoned and heaven would not answer his “call” for assistance because of his assumed wrongdoing. (1) Why would Eliphaz think that? Is this true?

Who does resentment kill, according to verse two of this book? (2) What does this mean?

What does Eliphaz think about Job's position? (3-5)

What did Eliphaz think about Job's condition? (6) What is being said here?

What did Eliphaz say a person is born to in verse seven of this book? (7) Is this true?

Who did Eliphaz say Job should appeal to in verse eight of this book? (8)

What is Eliphaz thinking about himself? (8) What do you think about that?

What type of things did Eliphaz say God did in these verses? (9-15)

Why did God do what He had done, according to Eliphas in verse sixteen? (16)

Why did Eliphaz tell Job not to despise the discipline of God in these verses? (17-18)

What do you think about that?

What did Eliphaz tell Job would happen when God rescued him in these verses? (19-26) Why say this?

How long did he think Job would live? (26)

What did Eliphaz tell Job to do in verse twenty-seven of this book? (27)

Discussion Questions
1. When does God speak to us?
2. What does it say about us when we think we are better than someone?
3. How did Eliphaz cease to be useful to Job?

***Job 5:1 Call now, if there be any - This appears to be a strong irony. From whom among those whose foundations are in the dust, and who are crushed before the moth, canst thou expect succor?
To which of the saints wilt thou turn? - To whom among the holy ones, (קדשים kedoshim), or among those who are equally dependent on Divine support with thyself, and can do no good but as influenced and directed by God, canst thou turn for help? Neither angel nor saint can help any man unless sent especially from God; and all prayers to them must be foolish and absurd, not to say impious. Can the channel afford me water, if the fountain cease to emit it?
Job 5:2 Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his death; and provokes God to cut him off. The foolish - The rash and inconsiderate man, who does not weigh things impartially. Envy, &c. - I perceive thou art full of envy at wicked men, who seem to be in a happier condition than thou, and of wrath against God; and this shews thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery. I have myself seen the proof of this.
***Job 5:3 I have seen the foolish taking root - I have seen wicked men for a time in prosperity, and becoming established in the earth; but I well knew, from God’s manner of dealing with men, that they must soon be blasted. I even ventured to pronounce their doom; for I knew that, in the order of God’s providence, that was inevitable. I cursed his habitation.
Job 5:4 Children - Whose greatness he designed in all his enterprizes, supposing his family would be established for ever. Safely - Are exposed to dangers and calamities, and can neither preserve themselves, nor the inheritance which their fathers left them. There is no question but he glances here, at the death of Job's children.
Job 5:5 Harvest - Which they confidently expect to reap after all their cost and labour, but are sadly and suddenly disappointed. The hungry - The hungry Sabeans eat it up. Thorns - Out of the fields: in spite of all dangers or difficulties in their way.
***Job 5:6 Affliction cometh not forth of the dust - If there were not an adequate cause, thou couldst not be so grievously afflicted. Spring out of the ground - It is not from mere natural causes that affliction and trouble come; God’s justice inflicts them upon offending man.
Job 5:7 Is born - He is so commonly exposed to various troubles, as if he were born to no other end: affliction is become natural to man, and is transmitted from parents, to children, as their constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear, as the common lot of mankind. As - As naturally, and as generally, as the sparks of fire fly upward. Why then should we be surprized at our afflictions as strange, or quarrel with them, as hard?
**Job 5:8 I would seek unto God - Our translators have omitted here the adversative particle אוּלם 'ûlâm but, yet, nevertheless, and have thus marred the connection. The meaning of Eliphaz, I take to be, “that since affliction is ordered by an intelligent Being, and does not spring out of the ground, therefore he would commit his cause to God, and look to him.” Jerome has well expressed it, Quam ob rem ego deprecabor Dominum. Some have understood this as meaning that Eliphaz himself was in the habit of committing his cause to God, and that he exhorted Job to imitate his example. But the correct sense is that which regards it as counsel given to Job to look to God because afflictions are the result of intelligent design, and because God had shown himself to be worthy of the confidence of people. The latter point Eliphaz proceeds to argue in the following verses.
***Job 5:9 Which doeth great things - No work, however complicated, is too deep for his counsel to plan; none, however stupendous, is too great for his power to execute. He who is upright is always safe in referring his cause to God, and trusting in him.
Job 5:10 Rain - He begins with this ordinary work of God, in which he implies that there is something wonderful, as indeed there is in the rise of it from the earth, in the strange hanging of that heavy body in the air, and in the distribution of it as God sees fit; and how much more in the hidden paths of Divine Providence?
***Job 5:11 To set up on high those that be low - He so distributes his providential blessings without partiality, that the land of the poor man is as well sunned and watered as that of the rich; so that he is thus set upon a level with the lords of the soil.
***Job 5:12 He disappointeth the devices of the crafty - All these sayings refer to God’s particular providence, by which he is ever working for the good, and counterworking the plots of the wicked. And as various as are the contingent, capricious, and malevolent acts of men, so varied are his providential interferences; disappointing the devices, snares, and plots of the crafty, so that their plans being confounded, and their machinery broken in pieces, their hands cannot perform their enterprises.
Job 5:13 The wise - Men wise to do evil, and wise in the opinion of the world, he not only deceives in their hopes and counsels, but turns them against themselves. Froward - Or, wrestlers: such as wind and turn every way, as wrestlers do, and will leave no means untried to accomplish their counsels. Is carried - Is tumbled down and broken, and that by their own precipitation.
Job 5:14 Meet - In plain things they run into gross mistakes, and chuse those courses which are worst for themselves. Darkness often notes misery, but here ignorance or error. Grope - Like blind men to find their way, not knowing what to do.
Job 5:16 So - So he obtains what he hoped for from God, to whom he committed his cause. Iniquity - Wicked men. Stoppeth - They are silenced and confounded, finding that not only the poor are got out of their snares, but the oppressors themselves are ensnared in them.
***Job 5:17 Behold, happy is the man - הנח hinneh, behold, is wanting in five of Kennicott’s and De Rossi’s MSS., and also in the Syriac, Vulgate, and Arabic. We have had fathers of our flesh, who corrected us for their pleasure, or according to their caprices, and we were subject to them: how much more should we be subject to the Father of spirits, and live? for he corrects that we may be partakers of his holiness, in order that we may be rendered fit for his glory. See Heb 12:5; Jas 1:12; and Pro 3:12.
**Job 5:18 For he maketh sore - That is, he afflicts. And bindeth up - He heals. The phrase is taken from the custom of binding up a wound; see Isa 1:6, note; Isa 38:21, note. This was a common mode of healing among the Hebrews; and the practice of medicine appears to have been confined much to external applications. The meaning of this verse is, that afflictions come from God, and that he only can support, comfort, and restore. Health is his gift; and all the consolation which we need, and for which we can look, must come from him.
Job 5:19 Deliver - If thou seekest to him by prayer and repentance. Here he applies himself to Job directly. Six - Manifold and repeated. Touch - So as to destroy thee. Thou shalt have a good issue out of all thy troubles, though they are both great and many.
***Job 5:20 In famine he shall redeem thee - The Chaldee, which understands this chapter as speaking of the troubles and deliverances of the Israelites in Egypt and the wilderness, renders this verse as follows: “In the famine of Egypt he redeemed thee from death; and in the war of Amalek, from the slaying of the sword.”
Job 5:22 Laugh - With a laughter of joy and triumph, arising from a just security and confidence in God's watchful and gracious providence.
Job 5:25 Know - By assurance from God's promises, and the impressions of his Spirit; and by experience in due time.
Job 5:26 Full age - In a mature and old, but vigorous age, as the word implies. It is a great blessing, to live to a full age, and not to have the number of our years cut short. Much more, to be willing to die, to come chearfully to the grave: and to die seasonably, just in the bed - time, when our souls are ripe for God.
Job 5:27 Searched - This is no rash or hasty conceit, but what both I and my brethren have learned by deep consideration, long experience, and diligent observation. Know thou - Know it for thyself; (So the word is) with application to thy own case. That which we thus hear and know for ourselves, we hear and know for our good.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley 

Wednesday, October 12, 2016

Job 4:1-21

Job 4:1-21
1. Verses 1-21 Which friend spoke first? (1)

How did he introduce his speech? (2) What point is he trying to make?

What did Eliphaz say that Job had done in the past? (2-6)

What was different now? (5) Explain.

What did Eliphaz say about Job’s piety and confidence? (6)

What did Eliphaz imply was the reason for Job’s condition? (7-8)

What do you think about his reasoning?

According to Eliphaz, why do bad things happen to people? (7-11) What do you think about that?

What illustration did he use? (10,11) What is being said?

What evidence did Eliphaz claim next for his view? (12-15)  Is this a convincing argument? Explain.

How did Eliphaz receive the message brought to him? (12-16)

What else did Eliphaz hint was the reason for Job’s condition? (17-19) What is he saying?

What kind of people dies without wisdom? (17-21)

What was the conclusion regarding men? (20,21) What do you think about that?

Discussion Questions
1. Why would something think just because someone is doing bad they must have done something wrong?
2. How does it feel to have someone point out all the negative in your life?
3. What encourages you and why?

***Job 4:1 Then Eliphaz the Temanite answered - For seven days this person and his two friends had observed a profound silence, being awed and confounded at the sight of Job’s unprecedented affliction. Having now sufficiently contemplated his afflicted state, and heard his bitter complaint, forgetting that he came as a comforter, and not as a reprover, he loses the feeling of the friend in the haughtiness of the censor, endeavoring to strip him of his only consolation, - the testimony of his conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, he had his conversation among men, - by insinuating that if his ways had been upright, he would not have been abandoned to such distress and affliction; and if his heart possessed that righteousness of which he boasted, he would not have been so suddenly cast down by adversity.
Job 4:2 If we, &c. - He speaks with great modesty. He will not undertake the cause alone, but joins his friends with him. He will not promise much, but only assay, or try if he could propose any thing pertinent to Job's case. Withhold - When he hears such words from such a person as thou art.
***Job 4:3 Thou hast instructed many - Thou hast seen many in affliction and distress, and thou hast given them such advice as was suitable to their state, and effectual to their relief; and by this means thou hast strengthened the weak hands, and the feeble knees - the desponding have been encouraged, and the irresolute confirmed and excited to prompt and proper actions, by thy counsel and example.
**Job 4:4 Thy words have upholden him that was falling - That is, either falling into sin, or sinking under calamity and trial. The Hebrew will bear either interpretation, but the connection seems to require us to understand it of one who was sinking under the weight of affliction.
The feeble knees - Margin, “bowing.” The knees support the frame. If they fail, we are feeble and helpless. Hence, their being weak, is so often used in the Bible to denote imbecility. The sense is, that Job, in the days of his own prosperity, had exhorted others to submit to God; had counselled them in such a manner as actually to give them support, and that the same views should now have sustained him which he had so successfully employed in comforting others.
***Job 4:5 But now it is come upon thee - Now it is thy turn to suffer, and give an example of the efficacy of thy own principles; but instead of this, behold, thou faintest. Either, therefore, thou didst pretend to what thou hadst not; or thou art not making a proper use of the principles which thou didst recommend to others.
Job 4:6 Thy fear - We now plainly see what was the nature of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in God's mercy. Thy present carriage discovers that it was but mere talk and appearance.
Job 4:7 Innocent - Therefore thou art guilty of some great, though secret crimes, and thy sin hath now found thee out. Cut off - By the sickle of Divine vengeance before his time, which is like to be thy case. Eliphaz here advances another argument to prove Job an hypocrite; taken not only from his impatience under afflictions, but from his afflictions themselves.
Job 4:8 Even - As thou hast never seen any example of a righteous man cut off, so I have seen many of wicked men cut off for their wickedness. They - They that designedly work wickedness, first preparing themselves for it, and then continuing to execute it, as husbandmen first plow the ground, and then cast in the feed. Reap - The fruit of their iniquity, the just punishment of it.
***Job 4:9 By the blast of God they perish - As the noxious and parching east wind blasts and destroys vegetation, so the wicked perish under the indignation of the Almighty.
***Job 4:10 The roaring of the lion - By the roaring lion, fierce lion, old lion, stout lion, and lion’s whelps, tyrannous rulers of all kinds are intended. The design of Eliphaz in using these figures is to show that even those who are possessed of the greatest authority and power - the kings, rulers, and princes of the earth - when they become wicked and oppressive to their subjects are cast down, broken to pieces, and destroyed, by the incensed justice of the Lord; and their whelps - their children and intended successors, scattered without possessions over the face of the earth.
Job 4:11 Scattered - Gone from their dens several ways to hunt for prey, and can find none.
***Job 4:12 Now a thing was secretly brought to me - To give himself the more authority, he professes to have received a vision from God, by which he was taught the secret of the Divine dispensations in providence; and a confirmation of the doctrine which he was now stating to Job; and which he applied in a different way to what was designed in the Divine communication.
Mine ear received a little thereof - Mr. Good translates, “And mine ear received a whisper along with it.” The apparition was the general subject; and the words related Job 4:17, etc., were the whispers which he heard when the apparition stood still.
Job 4:13 In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.
*Job 4:14 Fear came upon me, and trembling,.... Not only a dread of mind, but trembling of body; which was often the case even with good men, whenever there was any unusual appearance of God unto them by a voice, or by any representation, or by an angel; as with Abraham in the vision of the pieces, and with Moses on Mount Sinai, and with Daniel in some of his visions, and with Zechariah, when an angel appeared and brought him the tidings of a son to be born to him; which arises from the frailty and weakness of human nature, a consciousness of guilt, a sense of the awful majesty of God, and an uneasy apprehension of what may be the consequences of it: which made all my bones to shake; not only there was inward fear and outward tremor of body, but to such a degree, that not one joint in him was still; all the members of his body shook, and every bone was as if it was loosed, which are the more firm and solid parts, as is common many considerable tremor.
Job 4:15 A spirit - An angel in visible shape, otherwise he could not have discerned it. Stood up - Through that excessive horror caused by so glorious, unusual, and terrible a presence.
Job 4:16 Stood - Having passed by him to, and again, he made a stand, and addressed himself to speak. The form - Exactly and distinctly. An image - I saw some visible resemblance, though in a confused manner. Silence - The spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath, that I might distinctly hear. In the Hebrew, the words run thus, silence and a voice I heard.
Job 4:17 More just - Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.
Job 4:18 Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.
***Job 4:19 How much less - Rather, with the Vulgate, How much more? If angels may be unstable, how can man arrogate stability to himself who dwells in an earthly tabernacle, and who must shortly return to dust? Crushed before the moth? The slightest accident oftentimes destroys. “A fly, a grape-stone, or a hair can kill.” Great men have fallen by all these. This is the general idea in the text, and it is useless to sift for meanings.
Job 4:20 Destroyed - All the day long, there is not a moment wherein man is not sinking towards death and corruption. Perish - In reference to this present worldly life, which when once lost is never recovered. Regarding - Heb. without putting the heart to it, this is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passes it by as a general accident not worthy of observation.
Job 4:21 Excellency - Whatsoever is by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power and wisdom, these are so far from preserving men from perishing, that they perish themselves, together with those houses of clay in which they are lodged. Without wisdom - Even without having attained that only wisdom for which they came into the world. Shall such mean, weak, foolish, sinful, dying creatures as this, pretend to be more just than God, more pure than his maker? No: instead of quarrelling with his afflictions, let him admire that he is out of hell.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley 

Wednesday, October 5, 2016

Job 3:1-26

Job 3:1-26

1. Verses 1-26 What did Job do when he opened his mouth, according to verse one of this book? (1)

What did Job say about the day of his birth in these verses of this book? (2-10)

What do you think about that?

What questions did Job ask about his birth in these verses? (11-12) Why?

Where did Job say he would be if he had died at birth in these verses? (13-15) What is he saying?

What did Job question in verse 16? (16)

Where did Job say the weary are at rest in verse seventeen of this book? (17)

What beneficial effect did Job say death would have on slaves in these verses? (18-19)

What is being said here?

What did Job say is given to those who search for death in these verses? (20-22)

How did Job describe his groans in verse twenty-four? (24) What does this mean?

What did Job say had happened to him in verse twenty-five? (25)

What did Job say he did and did not have in verse twenty-six of this book? (26)

What do you think about that?

Discussion Questions
1. When do you feel like giving up?
2. What stops you?
3. What helps you in times of trouble?

Job 3:1 His day - His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, Job 38:2, Job 40:4, Job 13:3, Job 13:6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day.
**Job 3:2 And Job spake - Margin, as in Hebrew, “answered.” The Hebrew word used here ענה ‛ânâh “to answer,” is often employed when one commences a discourse, even though no question had preceded. It is somewhat in the sense of replying to a subject, or of speaking in a case where a question might appropriately be asked; Isa. 14:l0 (Hebrew), Zec_3:4; Deu_26:5 (Hebrew), Deu_27:14 (Hebrew). The word “to answer” ἀποκρίνομαι apokrinomai is frequently used in this way in the New Testament; Mat_17:4, Mat_17:17; Mat_28:5; Mar_9:5; Mar_10:51, et al.
***Job 3:3 There is a man-child conceived - The word הרה harah signifies to conceive; yet here, it seems, it should be taken in the sense of being born, as it is perfectly unlikely that the night of conception should be either distinctly known or published.
Job 3:4 Darkness - I wish the sun had never risen upon that day, or, which is all one, that it had never been; and whensoever that day returns, I wish it may be black, and gloomy, and uncomfortable. Regard - From heaven, by causing the light of the sun which is in heaven to shine upon it.
Job 3:6 Darkness - Constant and extraordinary darkness, without the least glimmering of light from the moon or stars. Be joined - Reckoned as one, or a part of one of them.
***Job 3:7 Lo, let that night be solitary - The word הנה hinneh, behold, or lo, is wanting in one of De Rossi’s MSS., nor is it expressed in the Septuagint, Vulgate, Syriac, or Arabic. The word גלמוד galmud, which we translate solitary, is properly Arabic. From ghalama or jalama, signifying to cut off, make bare, amputate, comes jalmud, a rock, a great stone; and jalameedet, weight, a burden, trouble, from which we may gather Job’s meaning: “Let that night be grievous, oppressive, as destitute of good as a bare rock is of verdure.” The Targum gives the sense, In that night let there be tribulation. Let no joyful voice come therein - Let there be no choirs of singers; no pleasant music heard; no dancing or merriment. The word רננה renanah signifies any brisk movement, such as the vibration of the rays of light, or the brisk modulation of the voice in a cheerful ditty. The Targum has, Let not the crowing of the rural or wild cock resound in it. Let all work be intermitted; let there be no sportive exercises, and let all animals be totally silent.
Job 3:8 The day - Their birth - day: when their afflictions move them to curse their own birth - day, let them remember mine also, and bestow some curses upon it. Mourning - Who are full of sorrow, and always ready to pour out their cries, and tears, and complaints.
***Job 3:9 Let the stars of the twilight thereof - The stars of the twilight may here refer to the planets Venus, Jupiter, Mars, and Mercury, as well as to the brighter fixed stars. Let it look for light - Here the prosopopoeia or personification is still carried on. The darkness is represented as waiting for the lustre of the evening star, but is disappointed; and these for the aurora or dawn, but equally in vain. He had prayed that its light, the sun, should not shine upon it, Job_3:4; and here he prays that its evening star may be totally obscured, and that it might never see the dawning of the day. Thus his execration comprehends every thing that might irradiate or enliven it.
Job 3:10 It - The night or the day: to which those things are ascribed which were done by others in them, as is frequent in poetical writings. Womb - That it might never have brought me forth. Nor hid - Because it did not keep me from entering into this miserable life, and seeing, or experiencing, these bitter sorrows.
***Job 3:11 Why died I not from the womb - As the other circumstance did not take place, why was I not still-born, without the possibility of reviviscence? or, as this did not occur, why did I not die as soon as born? These three things appear to me to be clearly intended here: - 1. Dying in the womb, or never coming to maturity, as in the case of an abortion. 2. Being still-born, without ever being able to breathe. 3. Or, if born alive, dying within a short time after. And to these states he seems to refer in the following verses.
***Job 3:12  Why did the knees prevent me? - Why was I dandled on the knees? Why was I nourished by the breasts? In either of the above cases I had neither been received into a mother’s lap, nor hung upon a mother’s breasts.
***Job 3:13 For now should I have lain still - In that case I had been insensible; quiet - without these overwhelming agitations; slept - unconscious of evil; been at rest - been out of the reach of calamity and sorrow.
Job 3:14 Kings - I had then been as happy as the proudest monarchs, who after all their great achievements and enjoyments, go down into their graves. Built - Who to shew their wealth and power, or to leave behind them a glorious name, rebuilt ruined cities, or built new cities and palaces, in places where before there was mere solitude and wasteness.
***Job 3:15 Or with princes that had gold - Chief or mighty men, lords of the soil, or fortunate adventurers in merchandise, who got gold in abundance, filled their houses with silver, left all behind, and had nothing reserved for themselves but the empty places which they had made for their last dwelling, and where their dust now sleeps, devoid of care, painful journeys, and anxious expectations. He alludes here to the case of the covetous, whom nothing can satisfy, as an Asiatic writer has observed, but the dust that fills his mouth when laid in the grave - Saady.
Job 3:16 Hidden - Undiscerned and unregarded. Born before the due time. Been - In the land of the living.
**Job 3:17 There the wicked cease - In the grave the oppressors of men cease from irritating, harassing, and distressing their fellow creatures and dependents. And there the weary be at rest - Those who were worn out with the cruelties and tyrannies of the above. The troubles and the troubled, the restless and the submissive, the toils of the great and the labors of the slave, are here put in opposition.
Job 3:18 The oppressor - Or, taskmaster, who urges and forces them to work by cruel threatenings and stripes. Job meddles not here with their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse.
Job 3:19 Small and great - Persons of all qualities and conditions. Are there - In the same place and state, all those distinctions being forever abolished. A good reason, why those who have power should use it moderately, and those that are in subjection should take it patiently.
***Job 3:20 Wherefore is light given - Why is life granted to him who is incapable of enjoying it, or of performing its functions?
***Job 3:21 Which long for death - They look to it as the end of all their miseries; and long more for a separation from life, than those who love gold do for a rich mine.
**Job 3:22 Which rejoice exceedingly - Hebrew “Who rejoice upon joy or exultation” (אל־גיל 'el-gı̂yl), that is, with exceedingly great joy. When they can find the grave - What an expression! How strikingly does it express the intense desire to die, and the depth of a man’s sorrow, when it becomes a matter of exultation for him to be permitted to lie down in the corruption and decay of the tomb!

* Gills Commentaries    ** Barnes Commentaries    *** Clarke’s Commentaries    
All others by Wesley

Wednesday, September 28, 2016

Job 2:1-13

Job 2:1-13

1. Verses 1-10 What major events occurred in these verses? (1-13)

What did Satan say that Job would do if his bone and flesh were touched? (1-5)

Where did Satan come from, according to verse two? (2) Why?

Why did God ask Satan to consider Job again in verse three? (3) Why say it a second time?

What did God say Job had maintained in verse three of this book? (3) What does this say about Job?

Why did Satan say that it was no big deal that Job had maintained his integrity? (4-5)

What authority did God give to Satan in verse six of this book? (6)

What did Satan do to Job, according to verse seven? (7) Why?

What did Job’s wife tell him to do in verse nine? (9) What do you think about that?

How did Job respond to his wife’s suggestion in verse ten of this book? (10)

What do you think about that?

What did Job not do in the midst of his troubles, according to verse ten? (10) What does this mean?

2. Verses 11-12 What purpose did Job’s friends set out to meet Job for in verse eleven? (11)

What did Job’s friends do when they saw him in verse twelve of this book? (12) Why?

Why were Job’s friends silent for seven days, according to verse thirteen of this book? (13)

Discussion Questions
1. What does it mean to be healthy? Both physical/spiritual.
2.  What does it mean to have integrity?
3. How do we hold on the our morals and integrity when others around don't care about it?

**Job 2:1 Again there was a day ... - See the notes at Job 1:6. These seasons are represented as periodical, when the angels came, as it were, to make report to God of what they had observed and done. The Chaldee renders this, “And there was a day of the great judgment (רבא דינא יום yôm dı̂ynā' rābā'), a day of the remission of sins (שבוק יום סרחניא) and there came bands (כתי) of angels.” To present himself before the Lord - This does not occur in the former statement in Job 1:6. It here means that he came before the Lord after he had had permission to afflict; Job. The Chaldee renders it “that he might stand in judgment דין dı̂yn before the Lord.”
*Job 2:2 And the Lord said unto Satan, whence camest thou?.... The same question is put to him, and the same answer is returned by him; See Gill on Job 1:7.
***Job 2:3 To destroy him without cause - Thou wishedst me to permit thee to destroy a man whose sins have not called for so heavy a judgment. This seems to be the meaning of this saying. The original word, לבלעו leballeo, signifies to swallow down or devour; and this word St. Peter had no doubt in view in the place quoted on Job 2:7 of the preceding chapter: “Your adversary the devil goeth about as a roaring lion, seeking whom he may Devour; ζητων, τινα καταπιῃ, seeking whom he may Swallow or Gulp Down. See the note on 1Pe 5:8.
***Job 2:4 Skin for skin - That is, A man will part with all he has in the world to save his life; and he will part with all by piecemeal, till he has nothing left on earth, and even be thankful, provided his life be spared. Thou hast only destroyed his property; thou hast left him his life and his health. Thou hast not touched his flesh nor his bone; therefore he is patient and resigned. Man, through the love of life, will go much farther: he will give up one member to save the rest; yea, limb after limb as long as there is hope that, by such sacrifices, life may be spared or prolonged. This is the meaning given to the passage by the Targum; and, I believe, the true one; hence, Job 2:6, the Lord says, Save his life.
**Job 2:5 But put forth thine hand now - Satan felt that he had no power to afflict Job without permission. Malignant as he was, he knew that God only could subject the holy man to this trial - another proof that Satan is under the control of the Almighty, and acts only as he is “permitted” to act in tempting and trying the good. And touch his bone - See the note at Job 1:11. Afflict his body so as to endanger his life. The words “bone” and “flesh” denote the whole body. The idea was, that the whole body should be subjected to severe pain. And he will curse thee to thy face - Notes at Job 1:11.
**Job 2:6 Behold, he is in thine hand - He is at thy disposal; see Job 1:12, Margin. But save his life - Margin, “only.” This was to be the only limitation. It would seem that he had the power to make any selection of disease, and to afflict him in any manner, provided it did not terminate fatally. The keen sorrows which Job afterward endured showed the malignancy of the tempter; evinced his ingenuity in inflicting pain, and his knowledge of what thc human frame could be made to bear.
Job 2:7 Boils - Like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to apostate Israelites, Deu 28:27, whereby he was made loathsome to himself, and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind.
Job 2:8 Scrape - This he did not with soft linen clothes, either because he had not now a sufficient quantity of them; or because therein he must have had the help of others who abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; but with potsherds, either because they were next at hand, and ready for his present use; or in token of his deep humiliation under God's hand, which made him decline all things that favoured of tenderness and delicacy. Heb. in dust or ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them.
Job 2:9 Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his policy, to send his temptations by the hands of those that are dear to us. We must therefore carefully watch, that we be not drawn to any evil, by them whom we love and value the most. Die - I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing God for thy loathsome diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on therefore in thy generous course, and bless God, and die as a fool dieth.
**Job 2:10 Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: “Thou speakest like one of those women who have wrought folly in the house of their father.” This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married. Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.
Job 2:11 They - Who were persons eminent for birth and quality, for wisdom and knowledge, and for the profession of the true religion, being probably of the posterity of Abraham, a - kin to Job, and living in the same country. Eliphaz descended from Teman, the grandson of Esau, Gen 36:11. Bildad probably from Shuah, Abraham's son by Keturah, Gen 25:2. Zophar is thought to be same with Zepho, (Gen 36:11.) a descendant from Esau. The preserving of so much wisdom and piety among those who were not children of the promise, was an happy presage of God's grace to the Gentiles, when the partition wall should be taken down.
***Job 2:12 They rent every one his mantle - I have already had frequent occasions to point out and illustrate, by quotations from the ancients, the actions that were used in order to express profound grief; such as wrapping themselves in sackcloth, covering the face, strewing dust or ashes upon the head, sitting upon the bare ground, etc., etc.; significant actions which were in use among all nations.
***Job 2:13 They sat down with him upon the ground seven days - They were astonished at the unprecedented change which had taken place in the circumstances of this most eminent man; they could not reconcile his present situation with any thing they had met with in the history of Divine providence. The seven days mentioned here were the period appointed for mourning. The Israelites mourned for Jacob seven days, Gen 50:10. And the men of Jabesh mourned so long for the death of Saul, 1Sa 31:13; 1Ch 10:12. And Ezekiel sat on the ground with the captives at Chebar, and mourned with and for them seven days. Eze 3:15. The wise son of Sirach says, “Seven days do men mourn for him that is dead;” Sirach 22:12. So calamitous was the state of Job, that they considered him as a dead man: and went through the prescribed period of mourning for him.
They saw that his grief was very great - This is the reason why they did not speak to him: they believed him to be suffering for heavy crimes, and, seeing him suffer so much, they were not willing to add to his distresses by invectives or reproach. Job himself first broke silence.

* Gill Commentaries    ** Barnes Commentaries    ** Clarke’s Commentaries    
All others by Wesley 

Wednesday, September 21, 2016

Job 1:1-22

Job 1:1-22

1. Verses 1-5 Who did Job fear, and what did Job shun in verse one of this book? (1)

What kind of man is he?

How many sons and daughters did Job have at the beginning? (2)

How many sheep, camels, oxen and asses did Job have at the beginning? (3)

How did Job’s wealth compare to others? (3) Why do you think the author pointed this out?

Who are the three main people in these events of these verses? (1-22)

How did Job purify his children and why in these verses of this book? (4-5)

What do you think about that?

2. Verses 6-12 What were the angels doing in verse six? (6) Who was also there? Why?

Where did Satan come from in verse seven? (7) What does this mean?

What did God say about Job? (8) What do you think about that?

Why did Satan say that Job feared God in these verses of this book? (9-10) Why say this?

What did Satan say Job would do if God took away everything Job had? (11) Why do he think that?

What authority did God give to Satan in verse twelve of this book? (12)

What do you think about that?

3. Verses 13-22 What happened to Job’s livestock in these verses of this book? (13-17)

What happened to Job’s children in these verses of this book? (18-19) What do you think about that?

How did Job respond to the tragedies that happened to him in these verses? (20-21)

What do you think about that?

What way did Job not sin in verse twenty-two of this book? (22) What does this mean?

Discussion Questions
1. Can we always protect our family? What can we do?
2. What does it mean to have a good character?
3. Why do people blame God?

Job 1:1 Uz - Part of Arabia. Perfect - Not legally or exactly, but as to his sincere intentions, hearty affections, and diligent endeavours to perform all his duties to God and men. Upright - Heb. right, exact and regular in all his dealings, with men; one of an unblameable conversation. Feared - One truly pious, and devoted to God. Eschewed - Carefully avoiding all sin against God or men.
**Job 1:2 And there were born unto him seven sons and three daughters - The same number was given to him again after these were lost, and his severe trials had been endured; see Job_42:13. Of his second family the names of the daughters are mentioned, Job_42:14. Of his first, it is remarkable that neither the names of his wife, his sons nor his daughters are recorded. The Chaldee, however, on what authority is unknown, says that the name of his wife was דינה  di^yna^h, Job_2:9.
***Job 1:3 His substance also was seven thousand sheep - A thousand, says the Chaldee, for each of his sons. Three thousand camels: a thousand for each of his daughters. Five hundred yoke of oxen for himself. And five hundred she-asses for his wife. Thus the Targum divides the substance of this eminent man.A very great household - עבדה רבה מאד  abuddah rabbah meod, “a very great estate.” The word עבדה  abuddah refers chiefly to husbandry, including all manner of labor in the field, with cattle, and every description of servants. The greatest of all the men of the East - He was more eminent than any other person in that region in wisdom, wealth, and piety. He was the chief emir of that district.
***Job 1:4 Feasted in their houses, every one his day - It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.
Job 1:5 When - When each of them had had his turn. Satisfied - He exhorted them to examine their own consciences, to repent of any thing, which had been amiss in their feasting, and compose their minds for employments of a more solemn nature. Early - Thereby shewing his ardent zeal in God's service. May be - His zeal for God's glory, and his true love to his children, made him jealous. Cursed - Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person. Hearts - By slight and low thoughts of God, or by neglecting to give God the praise for the mercies which they enjoyed. Thus - It was his constant course at the end of every feasting time, to offer a sacrifice for each. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius and disposition.
Job 1:6 A day - A certain time appointed by God. The sons - The holy angels, so called, Job_38:7; Dan_3:25, Dan_3:28, because of their creation by God, for their resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience, to him. Before - Before his throne, to receive his commands, and to give him an account of their negotiations. But you must not think that these things are to be understood literally; it is only a parabolical representation of that great truth, that God by his wise and holy providence governs all the actions of men and devils: It being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men. And it is likewise intimated, that the affairs of earth are much the subject of the counsels of the unseen world. That world is dark to us: but we lie open to it.
***Job 1:7 From going to and fro in the earth - The translation of the Septuagint is curious: Περιελθων την γην και εμπεριπατησας την ὑπ’ ουρανον, παρειμι; “Having gone round the earth, and walked over all that is under heaven, I am come hither.” The Chaldee says, “I am come from going round the earth to examine the works of the children of men; and from walking through it.” Coverdale, who generally hits the sense, translates thus: I have gone aboute the londe ond walked thorow it. Mr. Good has it, from roaming round the earth, and walking about it. St. Peter, as has been already stated, 1Pe_5:8, refers to this: “Be sober, be vigilant; for your Adversary the Devil Goeth About, as a roaring lion, seeking whom he may devour.” I rather think, with Coverdale, that ארץ  arets here signifies rather that land, than the habitable globe. The words are exceedingly emphatic; and the latter verb התהלך  hithhallech being in the hithpael conjugation shows how earnest and determined the devil is in his work: he sets himself to walk; he is busily employed in it; he is seeking the destruction of men; and while they sleep, he wakes - while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, The devil is Busy with him.
***Job 1:8 Hast thou considered my servant Job - Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general.
***Job 1:9 Doth Job fear God for naught? - Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows.
***Job 1:10 Hast not thou made a hedge about him - Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. He is an object of thy peculiar care; and is not exposed to the common trials of life.
**Job 1:11 But put forth thine hand now - That is, for the purpose of injuring him, and taking away his property. And touch all that he hath - Dr. Good renders this, “and smite.” The Vulgate and the Septuagint, “touch.” The Hebrew word used here נגע  na^ga‛ means properly to “touch;” then to touch anyone with violence Gen_26:11; Jos_9:19, and then to smite, to injure, to strike; see Gen_32:26, 33; 1Sa_6:9; Job_19:21; compare the notes at Isa_53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job, he would take away his religion with it - and the trial was to see whether this effect would follow. And he will curse thee to thy face - He will do it openly and publicly. The word rendered “curse” here ברך  ba¯rak is the same as that used in Job_1:5, and which is usually rendered “bless;” see the notes at Job_1:5. Dr. Good contends that; it should be rendered here “bless,” and translates it as a question: “Will he then, indeed, bless thee to thy face?” But in this he probably stands alone. The evident sense is, that Job would openly renounce God, and curse him on his throne; that all his religion was caused merely by his abundant prosperity, and was mere gratitude and selfishness; and that if his property were taken away, he would become the open and avowed enemy of him who was now his benefactor.
Job 1:12 Behold, &c. - It seems strange, that, God should give Satan such a permission as this. But he did it for his own glory, for the honour of Job, for the explanation of providence, and the encouragement of his afflicted people in all ages.
***Job 1:13 There was a day - The first day of the week, says the Targum. It no doubt refers to one of those birthday festivals mentioned before.
***Job 1:14 The asses feeding beside them - אתנות  athonoth, the she-asses, which appear to have been more domesticated, as of more worth and use than the others, both for their milk and their work.
Job 1:17 Chaldeans - Who also lived upon spoil, as Xenephon and others observe.
**Job 1:18 Eating and drinking wine - ; the notes at Job_1:4, Job_1:13.
***Job 1:19 A great wind from the wilderness - Here was another proof of the influence of the prince of the power of the air. What mischief might he not do with this tremendous agent, were he not constantly under the control of the Almighty! He seems to have directed four different currents, which, blowing against the four corners or sides of the house, crushed it together, and involved all within in one common ruin.
Job 1:20 Shaved - Caused his hair to be shaved or cut off, which was then an usual ceremony in mourning. Worshipped - Instead of cursing God, which Satan said he would do, he adored him, and gave him the glory of his sovereignty, of his justice, and of his goodness also, in this most severe dispensation.
Job 1:21 Naked - I brought none of these things with me, when I came out of my mother's womb into the world, but I received them from the hand of God, who hath now required his own again. Return thither - I shall be as rich when I die as I was when I was born, and therefore have reason to be contented with my condition, which also is the common lot of all men. Into the lap of our common mother, the earth, as the weary child lays its head in its mother's bosom. We go out of the world naked; the body doth, tho' the sanctified soul goes clothed. (2Co_5:3.) Death strips us of all our enjoyments: clothing can neither warm nor adorn a dead body. Taken - He hath taken away nothing but his own, and what he so gave that he reserved the supreme disposal of in his own hand. And what is it to me, by what hand he that gives, resumes what he gave?
Job 1:22 Charged - Heb. not imputed folly to God; so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done anything unworthy of his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good pleasure, and in his righteous though sharp proceedings against him. Discontent and impatience do in effect impute folly to God. Against the workings of these we should carefully watch, acknowledging that God has done well, but we have done foolishly.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries   
 All others by Wesley  

Wednesday, September 7, 2016

Revelation 22:1-21

Revelation 22:1-21

1. Verses 1-5 Does Heaven have a River and where does this River come from in verse one? (1)

Does Heaven have a tree of life and what is the fruit yielded for every month? (2) Read Genesis 3:22

Does Heaven have a throne and who shall be in it? (3)

What will not exist in the New Jerusalem? (3-5) Why?

What kind of light will there be in Heaven? (5)

How long will the saints live in Heaven? (5)

2. Verses 6-11 What are these words? (6) How do we know?

What did Jesus say at the beginning of verse seven of the book of Revelations? (7)

What does this mean?

When John heard these things and he fell down to worship the Angel, what did the Angel say? (8-9)


Why did the angel tell John not to shut the book? (10-11) What is being said?

If men ignore the prophecies of this book and they choose their evil ways, what will be the result? (11)

3. Verses 12-17 Jesus said, behold I come quickly, what will He bring with Him? (12) What does this mean?

What are the eternal words that Jesus said in verse thirteen of the book of Revelations? (13)

Who will be blessed? (14) What does this mean?

What name or title is given to our Lord Jesus Christ in verse sixteen of the book of Revelations? (16)

Who says “come”? (17)

What are the last three invitations of the bible in verse seventeen of the book of Revelations? (17)

4. Verses 18-19 What will happen to someone who adds to this book? (18) Why?

What are the warnings that God gives to every man that heareth the words of prophecy? (18-19)

5. Verses 20-21 What are the last recorded words of our Lord Jesus Christ in the New Testament? (20)

What did John write in the last verse of the Holy Bible? (21) What do you think about that?

Discussion Questions 
1. When was the end and the new beginning established?
2. What does the new beginning mean for us?

***Revelation 22:1 Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Eze_47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.
Revelation 22:2 In the midst of the street - Here is the paradise of God, mentioned, Rev_2:7. Is the tree of life - Not one tree only, but many. Every month - That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby. And the leaves are for the healing of the nations - For the continuing their health, not the restoring it; for no sickness is there.
***Revelation 22:3 No more curse - Instead of καταναθεμα, curse, the best MSS., versions, etc., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.
**Revelation 22:4 And they shall see his face - See the notes on Mat_18:10. They would be constantly in his presence, and be permitted continually to behold his glory. And his name shall be in their foreheads - They shall be designated as his. See the notes on Rev_3:12; Rev_7:3; Rev_13:16.
Revelation 22:5 And they shall reign for ever and ever - What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.
Revelation 22:6 And he said to me - Here begins the conclusion of the book, exactly agreeing with the introduction, (particularly Rev_22:6-7, Rev_22:10, with Rev_1:1, Rev_1:3,) and giving light to the whole book, as this book does to the whole scripture. These sayings are faithful and true - All the things which you have heard and seen shall be faithfully accomplished in their order, and are infallibly true. The Lord, the God of the holy prophets - Who inspired and authorised them of old. Hath now sent me his angel, to show his servants - By thee. The things which must be done shortly - Which will begin to be performed immediately.
**Revelation 22:7 Behold, I come quickly - See the notes on Rev_1:3. The words used here are undoubtedly the words of the Redeemer, although they are apparently repeated by the angel. The meaning is, that they were used by the angel as the words of the Redeemer. See Rev_22:12, Rev_22:20. Blessed is he that keepeth the sayings of the prophecy of this book - That receives them as a divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. See the notes on Rev_1:3.
***Revelation 22:8 I fell down to worship - I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on Rev_19:10 (note).
Revelation 22:9 See thou do it not - The expression in the original is short and elliptical, as is usual in showing vehement aversion.
***Revelation 22:10 Seal not the sayings - Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Rev_22:6. What concerned the Jews was certainly at hand.
***Revelation 22:11 He that is unjust, let him be unjust still - The time of fulfillment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.
*Revelation 22:12 And, behold, I come quickly,..... This is repeated, to confirm the truth of Christ's second coming, and the speediness of it, and to point at the time when the above shall be, and to add what follows.  And my reward is with me: which words are taken out of Isa_40:10 and which being compared together, furnish out a clear proof of Christ being the true Jehovah, the eternal God. There is a reward of debt, or a due reward, a reward of punishment, which is the just recompense of reward, which, shall be righteously given to wicked men for their sin, Heb_2:2 and there is a reward of grace, which is also called the recompence of reward, the reward of the inheritance, which is no other than the gift of eternal life, which God of his free grace bestows upon his people, Heb_11:26 and both these are with Christ; they are in his hands, he has authority from God, as Mediator, to inflict vengeance on the wicked, and to give eternal life to his people; both which he will do, for this is with him: to give every man according as his work shall be; if his work is evil, and he is an unjust and filthy man, and the course of his conversation has been vicious, the reward of debt, or just punishment, will be rendered to him; but if his work is the fruit of grace, and he has had his conversation in the world by the grace of God, and he is a righteous person, justified by the righteousness of Christ, and a holy, good man, sanctified by the Spirit of God, the reward of grace, the crown of righteousness, will be given to him.
Revelation 22:13 I am the Alpha and the Omega, the first and the last - Who exist from everlasting to everlasting. How clear, incontestable a proof, does our Lord here give of his divine glory!
Revelation 22:14 Happy are they that do his commandments - His, who saith, I come - He speaks of himself. That they may have right - Through his gracious covenant. To the tree of life - To all the blessings signified by it. When Adam broke his commandment, he was driven from the tree of life. They who keep his commandments" shall eat thereof.
Revelation 22:15 Without are dogs - The sentence in the original is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs; fierce and rapacious men.
***Revelation 22:16 I Jesus - The Maker, the Redeemer, and Judge of all men. Have sent mine angel - An especial messenger from heaven. I am the root and the offspring of David - Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as He liveth for ever, he is the alone true David and everlasting King. The bright and morning star - I am splendor and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom.
Revelation 22:17 The Spirit and the bride - The Spirit of adoption in the bride, in the heart of every true believer. Say - With earnest desire and expectation. Come - And accomplish all the words of this prophecy. And let him that thirsteth, come - Here they also who are farther off are invited. And whosoever will, let him take the water of life - He may partake of my spiritual and unspeakable blessings, as freely as he makes use of the most common refreshments; as freely as he drinks of the running stream.
***Revelation 22:18 If any man shall add - Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion.
***Revelation 22:19 If any man shall take away - If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, etc. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ’s word shall fall to the ground; all shall have its fulfillment in due time. This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution.
***Revelation 22:20 Surely I come quickly - This may be truly said to every person in every age; Jesus the Judge is at the door! Even so, come, Lord Jesus - The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom.
**Revelation 22:21 The grace of our Lord Jesus Christ be with you all. Amen - The usual benediction of the sacred writers. See the notes on Rom_16:20.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley 

Wednesday, August 31, 2016

Revelation 21:1-27

Revelation 21:1-27

1. Verses 1-8 What will become of the first Heaven and the first earth? (1) Why?

What did John see coming down to the renewed earth? (2) What does this mean?

What will God do for His people for all the former things are passed away in this verse? (4) What do you think about that?

What did God say to John and what will He give unto them that is athirst of the fountain of water? (6) What does this mean?

What did God promise to the ones that shall overcome in this verse? (7)

Who will not have a home in Heaven and they will be cast into the lake of fire? (8) What do you think about that?

2. Verses 9-21 What angel showed John the bride? (9)  What does that mean?

When John was carried away in the Spirit to a great mountain, what great city did he see? (10)

Whose names were written on the twelve gates of the wall of that city? (12)

Whose names were written on the twelve foundations of the wall in this verse? (14)

What is the size and just how big is Heaven in verse sixteen of the book of Revelations? (16)

What is the height of the walls that are in Heaven in verse seventeen of the book of Revelations? (17)

How many foundations are there in Heaven and name each of these by name? (19-20)

How many gates are in Heaven and what are these gates made of in this verse? (21) What do you think about that?

What is the street made of in this city and how is the street described in this verse also? (21) What do you think about that?

3. Verses 22-27 Why is there no need of a temple in this holy city in verse twenty-two? (22) What does this mean? What do you think about that?

If there is no need of sun or moon, what kind of light will there be in Heaven? (23)

What will not be allowed in it? (26-27) Why?

Discussion Questions
1. What does it mean to have something new?
2. Why does God make everything new?

Revelation 21:1 And I saw - So it runs, Rev_19:11, Rev_20:1, Rev_20:4, Rev_20:11, in a succession. All these several representations follow one another in order: so the vision reaches into eternity. A new heaven and a new earth - After the resurrection and general judgment. St. John is not now describing a flourishing state of the church, but a new and eternal state of all things. For the first heaven and the first earth - Not only the lowest part of heaven, not only the solar system, but the whole ethereal heaven, with all its host, whether of planets or fixed stars, Isa_34:4; Mat_24:29. All the former things will be done away, that all may become new, Rev_20:4-5, 2Pe_3:10, 2Pe_3:12. Are passed away - But in the fourth verse it is said, "are gone away." There the stronger word is used; for death, mourning, and sorrow go away all together: the former heaven and earth only pass away, giving place to the new heaven and the new earth.
***Revelation 21:2 And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church. New Jerusalem - See the notes on Gal_4:24-27 (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended. Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, “The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven.” Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.
***Revelation 21:3 The tabernacle of God is with men - God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.
Revelation 21:4 And death shall be no more - This is a full proof that this whole description belongs not to time, but eternity. Neither shall sorrow, or crying, or pain, be any more: for the former things are gone away - Under the former heaven, and upon the former earth, there was death and sorrow, crying and pain; all which occasioned many tears: but now pain and sorrow are fled away, and the saints have everlasting life and joy.
***Revelation 21:5 Behold, I make all things new - As the creation of the world at the beginning was the work of God alone, so this new creation. These words are true and faithful - Truth refers to the promise of these changes; faithfulness, to the fulfillment of these promises.
Revelation 21:6 And he - That sat upon the throne. Said to me, It is done - All that the prophets had spoken; all that was spoken, Rev_4:1. We read this expression twice in this prophecy: first, Rev_16:17, at the fulfilling of the wrath of God; and here, at the making all things new. I am the Alpha and the Omega, the beginning and the end - The latter explains the former: the Everlasting. I will give to him that thirsteth - The Lamb saith the same, Rev_22:17.
***Revelation 21:7 Inherit all things - Here he had no inheritance; there he shall inherit the kingdom of heaven, and be with God and Christ, and have every possible degree of blessedness.
Revelation 21:8 But the fearful and unbelieving - Who, through want of courage and faith, do not overcome. And abominable - That is, sodomites. And whoremongers, and sorcerers, and idolaters - These three sins generally went together; their part is in the lake.
***Revelation 21:9 The bride, the Lamb’s wife - The pure and holy Christian Church.
**Revelation 21:10 And he carried me away in the spirit - Gave him a vision of the city; seemed to place him where he could have a clear view of it as it came down from heaven. See the notes on Rev_1:10. To a great and high mountain - The elevation, and the unobstructed range of view, gave him an opportunity to behold it in its glory. And showed me that great city, ... - As it descended from heaven. See the notes on Rev_21:2.
Revelation 21:11 Having the glory of God - For her light, Rev_21:23, Isa_40:1-2, Zec_2:5. Her window - There was only one, which ran all round the city. The light did not come in from without through this for the glory of God is within the city. But it shines out from within to a great distance, Rev_21:23-24.
Revelation 21:12 Twelve angels - Still waiting upon the heirs of salvation.
***Revelation 21:13 On the east three gates - The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.
***Revelation 21:14 The wall - had twelve foundations - Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.
***Revelation 21:15 Had a golden reed - Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from Eze_40:3, etc.
***Revelation 21:16 The city lieth foursquare - Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρ τετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.
*Revelation 21:17 And he measured the wall thereof, an hundred and forty and four cubits,.... The root of which is twelve, for twelve times twelve is a hundred and forty four; which number is mystical and apostolical, and suited to the perfect state of this church: hence twelve gates, and twelve angels at them, and the names of the twelve tribes on them, and twelve foundations of the wall, and twelve thousand furlongs, the measure of the city. According to the measure of a man, that is, of the angel; who talked with John, and measured the city, gates, and wall, and who appeared in the form of a man; and his reed might be, as some have supposed, the length of a man, six cubits, or six feet, as in Eze_40:5 and may denote that this business requires the utmost wisdom and understanding of a man, and even of an angel, to look into, and find out; see  Rev_13:18 and also may signify the angelic state of the saints at this time, when the children of the resurrection will be like the angels of God, for immortality and glory.
Revelation 21:18 And the building of the wall was jasper - That is, the wall was built of jasper. And the city - The houses, was of pure gold.
**Revelation 21:22 And I saw no temple therein - No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple - nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honor of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in Rev_2:12; Rev_7:15. For the Lord God Almighty and the Lamb are the temple of it - They are present in all parts of it in their glory; they fill it with light; and the splendor of their presence may be said to be the temple. The idea here is, that it would be a holy world - all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.
Revelation 21:23 The glory of God - Infinitely brighter than the shining of the sun.
***Revelation 21:24 The nations of them which are saved - This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Rev_21:26.
***Revelation 21:25 The gates of it shall not be shut at all - The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations. There shall be no night there - No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.
Revelation 21:26 And they shall bring the glory of the nations into it - It seems, a select part of each nation; that is, all which can contribute to make this city honourable and glorious shall be found in it; as if all that was rich and precious throughout the world was brought into one city.
Revelation 21:27 Common - That is. unholy. But those who are written in the Lamb's book of life - True, holy, persevering believers. This blessedness is enjoyed by those only; and, as such, they are registered among them who are to inherit eternal life.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley