From 1 Corinthians…
“to us there is one God,
of Whom are all things,
and we for Him;
and one Lord,
through Whom are all things,
and we live through Him.”
–1 Corinthians 8:6
How wonderful that we are OF and FOR Abba Father God; having originated from Him and intended to go to Him. What everlasting love and unending belonging there is in this!
And God has provided His Way for all to come to Him…
How wonderful that we are THROUGH our Lord Jesus Christ. What care and concern and redemption and restoration there is through Jesus!
Thank You Abba Father In Jesus’ Name…for YOU!!!
“In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.”
“I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly ignorant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help them. Note, 1. Those who are ignorant of the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows that he only who is by nature God is the proper object of our religious worship.”
“II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him; it was the effect of his free and rich grace towards them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.”
“III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep concern of mind that such as they should do so: How turn you again, etc., says he, Gal 4:9. “How is it that you, who have been taught to worship God in the gospel way, should not be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is?” This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered themselves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction to the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.”
“IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and with the thoughts of this he could not but be deeply affected. Note, 1. A great deal of the labour of faithful ministers is labour in vain; and, when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit and end in the flesh, who, though they seem to set out well, yet afterwards turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for upon whom the faithful ministers of Jesus Christ bestow labour in vain.”
4 But when the fullness of the time came, God sent forth His Son, having come into being out of a woman, having come under Law,
5 that He might redeem the ones under Law, that we might receive the adoption of sons.
6 And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba! Father!
7 So that you no more are a slave, but a son, and if a son, also an heir of God through Christ.
8 But then, indeed, not knowing God, you served as slaves to the ones by nature not being gods.
9 But now, knowing God, but rather being known by God, how do you turn again to the weak and poor elements to which you desire again to slave anew?
10 You observe days and months and seasons and years.
11 I fear for you, lest somehow I have labored among you in vain.
“Herein we shall resemble God in His goodness, which is the greatest glory: “Ye shall be the children of the Highest, shall be owned by Him as His children, being like Him.” It is the glory of God that He is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking Him, and rebelling against Him, and using those very gifts to His dishonour. Hence He infers (Luk 6:36), Be merciful, as your Father is merciful; this explains Mat 5:48, “Be perfect, as our Father is perfect. Imitate your Father in those things that are His brightest perfections.” Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so He is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col 3:14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that He is so to us, though we have been, and are, evil and unthankful; it is of His mercies that we are not consumed.”
— Matthew Henry on Luke 6.36
Matthew Henry on Psalm 41 Verses 1-4:
“In these verses we have,
I. God’s promises of succour and comfort to those that consider the poor; and,
1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction: Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness.
2. We must regard them more generally with application to ourselves. Here is a comment upon that promise, Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he shall be blessed upon the earth This branch of godliness, as much as any, has the promise of the life that now is and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord’s anger, they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their lives given them for a prey. He does not say, “They shall be preferred,” but, “They shall be preserved and kept alive, when the arrows of death fly thickly round about them.” Do their enemies threaten them? God will not deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (v. 3): The Lord will strengthen him, both in body and mind, upon the bed of languishing, on which he had long lain sick, and he will make all his bed, a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain.
II. David’s prayer, directed and encouraged by these promises (v. 4): I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition: Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God: Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: “I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore, God be merciful to me,” Lu. 18:13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray, Heal my soul.”