Psalm 110:1














It is remarkable that the prevailing political and national associations always color both the literature and the religious sentiments of an age. Our associations provide our figures and illustrations, and these vary and change according to the altering of associations. This may be shown by comparing the age of Cromwell with this latter half of the nineteenth century. War associations prevailed then; peace associations prevail now. The sterner views of God prevailed then; the milder views of God prevail now. Redemption was then mainly regarded as a vindication; redemption is now regarded mainly as a moral force. It is quite natural that the conceptions of the promised and coming Messiah should vary at different times, according to the varying conditions of the Jewish people. In Moses' days he was thought of as a "Prophet" like Moses, an inspired Teacher, Revealer, and Leader. In David's days we find both the earlier warlike associations, and the later suffering associations, coloring the anticipations of Messiah. In the prophets the suffering idea is prominent, and Messiah is thought of, largely, as a "Servant of the Lord," who succeeds no better than the prophets did. The Book of Daniel, and more especially the careers of the patriotic Maccabees, bring back strongly the war associations and king-figures.

I. THE WAR-FIGURES ARE SUGGESTIVE AND HELPFUL. We should be weak in our conceptions of Messiah if we had not these war-figures. Loving peace as we do, it is astonishing how interesting to everybody the associations of war are. Everybody is excited when a regiment comes into a town. The "Salvation Army' appeal to a sentiment which seems universal in human nature. To young and old the literature of war is fascinating. And war-figures may be used in connection with Messiah, because sin is properly conceived of as an active hostile force, which man has to oppose, but is helpless to overcome. Messiah is well thought of as the Champion that undertakes man's cause, and leads man in the fight. Those two ideas, of Champion and Captain, suggest the two important sides of Messiah's work. He acts for us. He acts with us.

II. THE WAR-FIGURES BLEND WITH OTHER FIGURES. So much mistake has been made by taking them exclusively: then a one-sided theological system is constructed. They must always be treated as giving only a portion of the Messianic representation, and illustrating only certain sides and aspects of the Redeemer's work. He is the King, and he is the Lamb, and he is the Teacher. Blended figures alone bring apprehensions of the full truth. - R.T.

The righteous Lord loveth righteousness.
"Righteousness may be taken as. but another word for rightness, equity, justice, the being and rendering what is right. Here it describes God. It is the quality which binds and blends into a perfect unity all His Divine perfections. We feel instinctively that righteousness is essential to Divine perfection. Show how this statement that God is a righteous God bears on matters of faith and practice. God, because He is the righteous Lord, loveth righteousness.

1. This will explain a peculiarity in the redemption accomplished for us through the atoning death of Christ. The problem to be solved was, how can the love of God be manifested, and righteousness be at the same time upheld in all the majesty of its eternal rectitude?

2. There is much which is mysterious, perplexing, and inexplicable in God's providential dealings. But throw on all these mysterious providences the light of this statement, that "the Lord is righteous and loveth righteousness," and you calm the troubled spirit to patience and submission. Then with entire trustfulness you would leave yourselves in God's hands. In the conviction of His righteousness, let us face the problems and perplexities which confront us in the world. Now see how this statement bears on all the business of life between man and man. "His countenance doth behold the upright": beholds them, that is, with special favour and approval, because He sees reflected in them, however imperfectly, the lineaments of His own Divine image.

(R. Allen, M. A.).

Help, Lord; for the godly man ceaseth.
to God, to save and help him, and keep him from the deceits and contagion of the wicked, of which the world is too full.

1. A prayer, and the reasons of it (vers. 1, 2). The petition is brief and jaculatory, for he breaks upon God with one word — Help, or Save. Of which he gives two reasons —

(1)The penury and scarcity of good men.

(2)The great abundance of the wicked, and the licentious times.

2. A prophecy of the fall of the wicked, whose arrogance he describes (ver. 4). The prophecy shows what shall be the end of their dissembling.

3. God's answer to David's petition. Is it so that the wicked are thus numerous, thus tyrannous, so proud, so arrogant, then "I will arise"; "I will not delay"; "I will set him in safety." That which moveth Me is his pitiful condition, his sighs and groans. Of this let no man doubt. In God's words there is no fallacy.

4. A petitiory conclusion. "Keep them, O Lord." Without God keep them, they will be infected. Keep them from this generation. For there be a generation of vipers. And ever make them persevere; for without Thy aid they will fall.

(William Nicholson, D. D.)

I. THE GOLDEN AGE OF A COUNTRY MAY BE A DARK AGE IN THE ESTIMATE OF THE SAINT. The true glory of a country is moral, and where the moral element is wanting all other glories are dim. Philosophers, poets, commanders, artists, orators, statesmen, millionaires, do not make a "Golden Age," but the presence of many virtuous and godly men.

II. THE FAULTS WITH WHICH A SPLENDID CIVILISATION MAY BE CHARGEABLE.

1. Lack of faithfulness.

2. Untruthfulness.

3. Pride. "Talking big."

4. Boasting.

5. Goodness is treated with contempt.

III. THE DUTY OF THE CHRISTIAN PATRIOT.

1. To cry mightily to God against the prevailing wickedness.

2. To protest by word and act against this iniquity.

3. To rest, in days of triumphant wickedness, in the word and power of God.

4. To claim God's promise, and keep himself unspotted from the world.

(W. L. Watkinson.)

The poem is a picture of a morally rotten age. The devout author felt himself living in corrupt times. Hence he notes this degeneracy —

I. AS A FACT FOR DEVOUT LAMENTATION. He mourns because of three things —

1. The absence of the true. "The godly man ceaseth."

2. The presence of the false, vain man, — "they speak vanity." Obsequious men "flattering lips." Insincere — "a double heart." They spoke one thing and meant another. Proud — they spoke "proud things." Cruel — "the oppression of the poor." What a spectacle for a devout eye.

3. The exaltation of the vile. "The vilest men are exalted."

II. AS A REASON FOR DIVINE INTERPOSITION.

1. "Help, Lord." So he prayed.

2. Divinely promised. "Now will I arise, saith the Lord." This comes as an answer to the prayer. "Before they call I will answer."

3. Heartily expected. "Thou shalt keep them, O Lord.

III. AS SUGGESTING BY CONTRAST THE EXCELLENCY OF GOD'S WORD. "The words of the Lord are pure words." They are so for —

1. They are unmixed with falsehood; and

2. They have been thoroughly tested. "As silver tried in a furnace of earth," etc. How thoroughly it has been tried these six thousand years, by persecution, by hostile criticism, by the profoundest experience of the good in all ages.

(D. Thomas D. D.)

"Help, Lord!" This is the wailing supplication of a soul oppressed with the degeneracy of society. It is a cry for security amid an evil epidemic. This Psalm marks off the steps of social degradation. We can see the progressive descents from the worship of God to the exaltation of vileness. Regard these stages of decline in their relationship to the individual. Society only reflects the individual man. Regard the passage as a vivid description of the degeneracy of a soul.

1. The decay of the sense of reverence. The beginning of degeneracy is to lose touch with God. We lose our touch with God when we cease to feel after Him. It is the effort to feel that preserves the sensitive touch.

2. The decay of the sense of honour. Faithfulness faileth, the dependableness of character is impaired. When reverence is benumbed, trustfulness is broken.

3. The decay of the sense of responsibility. "Our lips are our own; who is Lord over us? ' The perversion of honour destroys the sense of responsibility. Men become self-centred, and therefore blinded.

4. The decay of the sense of humanity. "The spoiling of the poor, the sighing of the needy." Where irresponsibility reigns, cruelty abounds. The birth of cruelty synchronises with the death of reverence.

5. The decay of the sense of right. "Vileness is exalted." This is the last stage of the appalling degradation. Evil at length becomes man's good. He has lost his moral discernment. How can we be saved from this perilous decline? The wish to be saved is the beginning of salvation. Exercise thyself in feeling, and thou shalt become expert in touching. Everywhere and at all times be reaching out for God. Pray for Him everywhere. The good Lord is dependable; He is better than His word.

(J. H. Jowett, M. A.)

This text is the language of feeling. But thought and feeling should not be placed in opposition to each other. They are mutually dependent. Thought without feeling would be powerless; feeling without thought would be wild, turbulent, and reckless.

I. SPIRITUAL WORTH. The two words "godly" and "faithful" express this. They correspond with other Bible words, such as "devout" and "just." They cover the two branches of human holiness, piety and morality. In what does spiritual worth consist? Every man sustains two fundamental relations: the one connecting him with God, the other with society. The individual man lives in the social. In the spiritual constitution of man there are two controlling tendencies corresponding to these relationships. These tendencies are designated the religious and social affections. The religious element is the soul of man's soul; its perversion has been his degradation, and its right development is essential to his true elevation. The very constitution of the soul is theistic, the being of a God is implied in its structure, laws, and operations. The right state of these controlling tendencies constitutes spiritual worth. The right state of both is a state of love. Social morality springs out of piety. This worth enriches a man. It is valuable for its own sake. It is absolute worth. How is man to come into possession of it? This is the problem of life. All spiritual power we trace to the gospel. We would not depreciate other influences of spiritual culture.

II. SPIRITUAL WORTH DEPARTED. Various ways in which spiritual worth departs from a community. Change of locality. Change of character. Change of worlds. What principles will regulate the circumstances of death in the case of individuals?

1. That death would be always peaceful in proportion to a man's goodness.

2. That death would be postponed in proportion to a man's usefulness. Actual experience controverts both these anticipations. THE DEPARTURE OF SPIRITUAL WORTH LAMENTED

III. It is the language of lamentation, "Help, Lord."

1. Their departure is a great loss. Has death terminated their existence?

2. It is a loss to society.

3. The loss requires the interposition of God. The separation is material, not spiritual accidental, not essential. The mental bond is closer through the dissolution of the bodily.

(D. Thomas, D. D.)

I. BECAUSE THERE ARE SO FEW OF THEM IN THE WORLD. Such men are the salt of the earth. God teaches us their worth by removing them from this world.

II. THEIR PRESENCE AND SERVICE HERE SEEM ESSENTIAL TO THE CAUSE OF GOD.

1. On account of their example.

2. Their influence and usefulness.

III. BECAUSE IT IS SO DIFFICULT TO FILL UP THEIR PLACES.

IV. THE GRACE AND PROVIDENCE OF GOD SUGGEST THE ONLY REMEDY — prayer. "Help, Lord," etc.

(Anon.)

The Psalm appears to have been composed in a time of great degeneracy and corruption of manners.

I. THE IMPORTANT, USEFUL, AND AMIABLE CHARACTERS HERE SPECIFIED. Godly and faithful. The word "godly" is sometimes translated "merciful."

1. Consider godliness as a principle that comes from God, not in a natural but supernatural way. Holiness is the work of the Spirit of God. No man is godly but he in whom God has wrought a saving change, whose heart is turned from sin to God, from self to Christ, from earth to heaven. Wherein does godliness consist? Godliness is God's likeness. Wherever that is, there is a supreme love to God. Every godly man loves God, not only because God is kind and bountiful to him, but because God is holy in Himself: He is a godly man who is a sincere and a constant worshipper of God. The love of a child to a parent is exemplified by his obedience. A child of God obeys his heavenly Father from love. Every godly man worships God in secret. Everyone who is godly professes a regard for the public worship of God, and makes conscience of attending it. A godly man is not free from frailties and infirmities. But his heart is habitually right in the sight of God, and his way of life prevailingly corresponds with his religious profession. Consider —

2. The other branch of the word godly, namely, merciful. (Isaiah 57:1) Merciful men are men of kindness such as show kindness. As they fear God, so they regard man. Happy for society when these two things are conjoined, a ready heart and a bountiful hand.

3. The faithful. The truly godly are faithful to God; and also faithful to men. Where godliness is, there will be honesty.

II. THE GREAT CAUSE WE HAVE TO DEPLORE THE LOSS OF SUCH PERSONS. When David wrote, it was a time of abounding iniquity among all degrees of people, and there were very few to be found who preserved these characters. The ceasing and the failing of them is to be considered also descriptive of their dissolution. When the judgments of God are abroad in the earth, and a dark cloud hangs over a sinful kingdom, is there not cause to bewail the departure of such as were men of prayer and of a public spirit?

III. THE DUTY OF CRYING TO GOD FOR HELP WHEN SUCH CHARACTERS FAIL. Vain is the help of man. Our help is in the name of the Lord.

1. Let us pray that the Lord would help us to attend to such a speaking providence, and improve it to our spiritual advantage.

2. That the Lord would so help in the present exigence and trial as to raise up others to supply the place of such useful men.

(Richard Winter.)

In the days of Savonarola, Italy was abandoned to its passions, its corruptions, and its vices. The rich tyrannised over the poor, and the poor were miserable, helpless, and abandoned. The zealous monk found himself at war with the world and the Church, and was shocked by the profanations that existed around him. "There is no one," he said, "not even one remaining, who desires that which is good; we must learn from children and women of low estate, for in them only yet remains any shadow of innocence. The good are oppressed, and the people of Italy are become like the Egyptians who held God's people in bondage."

Even as a careful mother, seeing her child in the way when a company of unruly horses run through the streets in full career, presently whips up her child in her arms and taketh him home; or as the hen, seeing the ravenous kite over her head, clucks and gathers her chickens under her wings; even so when God hath a purpose to bring a heavy calamity upon a land, it hath been usual with Him to call and cull out to Himself such as are His dearly beloved. He takes His choice servants from the evil to come. Thus was removed a little before Hippo (wherein he dwelt) was taken; Paraeus died before Heidelberg was sacked; and Luther was taken off before Germany was overrun with war and bloodshed.

(E. Dunsterville.)

The faithful fail from among the children of men.
We must not accept the words of this Psalm as true because they happen to be written here or anywhere. It is perfectly possible for us to take an unwise and incorrect view of social conditions. David did not keep a register of all the "godly" and all the "faithful." Another prophet said that he alone was left; the Lord corrected his estimate, and said, No, not alone; I have seven thousand who have never kissed the lips of Baal. It is unwise to take the opinion of dejectedness and forsakenness upon any topic. When we are in extreme positions, either of joy or of sadness, we are not qualified to pronounce broadly and correctly upon the whole scope of Divine Providence. In high joy, the glee that all but dances in the sanctuary, for very ecstasy of heart, we may think all men good, all causes excellent, all the features of the times beautiful. In dejection, despondency, orphanhood of heart, we may think we alone are left, and that the gift of prayer will perish with our breath. All things wear a sombre aspect; the whole year is one long November; the very music of childhood is but an aggravation of our suffering. That opinion must not be taken. Within the limits of the man's own personality it is quite true, but no great generalisation must be built upon it. David did not know how many godly men there were in the world, nor how many faithful; but his experience is valuable up to this point, namely, that he felt everything of the nature of trust, confidence, progress depended upon the presence of godly and faithful elements in the world. That the population of the globe had increased was nothing to David, if the godliness and faithfulness of the community had gone down.

(Joseph Parker, D. D.)

To one reflecting that God's kingdom of truth and righteousness in the earth is to be maintained through human agencies, it is a saddening sight to see one after another of its champions and defenders disappearing from the conflict. The sight often smites the heart of the survivor, as it would have smitten the heart of the Israelite to have seen David fall in his combat with Goliath. Few, indeed, are the communities, whether civil or ecclesiastical, whose histories do not exhibit epochs and closes in which their whole future well-being seemed to depend upon the life of a single man, or at most, upon the lives of a very small band. And when such men fall in the conflict, or depart hence in the course of nature, good men feel that society has suffered a loss that cannot be easily repaired. But how much more severely is the blow felt when the champions of a cause are lost to it, not by death, but by turning traitors; when a Judas betrays the Church, and an Arnold the State. Now it is in this latter sense that we are to understand David's words, "the godly man ceaseth," etc. It was not by the sword of an enemy, nor by natural death, that they had been lost to the cause of law and order, truth and right, but by betraying it, and fighting against it. David's own son, and subjects, and generals, and ministers had conspired to overthrow the cause they had sworn to defend; and thus situated, he appeals to the only power that can now avail him, saying, "Help, Lord, man has failed me; Thou alone canst now deliver."

(David Caldwell, A. M.)

He is a faithful man who keeps faith. Faith is the equivalent of fidelity, and fidelity is what we mean by trustworthiness. We are growing. Modern civilisation is not a failure. But it may be a question, whether we are keeping pace by moral growth with our intellectual and physical development. All signs of material advancement are of little account, if the ethical power of the Gospel is left out. Without fidelity to all the duties of a true man in society there can be no religion which is of any value. It is quite possible for men to 'make religious sensibilities and religious experiences a substitute for ethical integrity. It is a growing impression that men are becoming more and more untrustworthy. One of the features of our times is a growing looseness in fidelity. Consider this in regard to truth, which is the central trunk of trustworthiness. Men in ordinary conversation are not as careful of truth as they should be. I refer to carelessness of truth, to heedless and rash statements. There is a low sense or tone of conscience in regard to accuracy and fidelity on the subject of truth speaking. Truth is the backbone of honour, and indeed of manhood itself. In the rivalry and pressure of affairs there is a growing tendency to misrepresent the truth. Men really trap each other by half-truths. Half-truths are the devil's whole lies. Promises are not now kept as they should be. Unless men put their word into legal form, it is not generally considered that their promises are worth much. Trustworthiness, also, under assumed obligations, seems to me to be relaxing. It seems to me that the sentiment of service is becoming very much enfeebled, Now human society cannot cohere where a man cannot trust his fellow man. You cannot discharge your duties to humanity without being in subordination one to another. Society organises itself by relative superiorities and inferiorities. It is a constant complaint that it is the hardest thing in the world to find competent young men who can be trusted...I like to hear of eminent Christian experiences. Change of heart is good, but change of life is better. It would at least be more agreeable to one's neighbours. How is it in this matter? Is there anything in religious doctrine that is an equivalent for ethical Christianity? Is there anything that is a substitute for fidelity between man and man?

(H. Ward Beecher.)

A prayer of David's to God for help on this ground — that there was little or no religion, or honesty left among men; and that therefore he had no reason to trust them, or to expect a blessing on such instruments.

I. THE IMPORTANCE OF THE TWO CHARACTERS — GODLY AND FAITHFUL, "Godly" imports a benign, gentle, and good-natured man, but this has such a relation to religion, and is such a disposition to it, that among the Jews the word was in common use extended to a man that was exact to all the duties of religion, and strict in the performance of them. A godly man is not one that places his religion in many assumed practices, that do not tend to make him better. Nor he that understands his religion well Nor he that is very regular in all outward rules and matters of form. The truly godly man has an inward sense of a supreme power that is over him, and endeavours to resemble this being, and to govern all his actions in conformity to the will and laws of God. He believes that God, by His providence, watches over all things, and consequently resigns himself up to His will, and submits to everything that conies to him from that hand. A godly man is a faithful man. He that has a true sense of religion knows that God is true, and so he always speaks the truth. He is severe in matters of truth. He is raised to such a pitch of candour and sincerity that every man who has any concerns with him will soon see what he is to trust to, or to depend upon. A faithful man is he that hates both lies and liars. He is true in his actions as well as in his words.

II. DAVID'S COMPLAINT. "The godly ceased." On what grounds did he make this complaint?

III. THE DANGEROUS AND DESPERATE STATE OF A NATION, IN WHICH GODLY AND FAITHFUL MEN DO FAIL. Dangerous by reason of the natural effects that follow, and by reason of the judgments of God.

IV. THE ONLY REMEDY FOR ALL THIS. Which is an earnest prayer to God for help.

(Gilbert Burnet, D. D.)

I. THE FACT. But who are faithful?

1. They who are faithful to themselves will not deceive themselves as to their state before God.

2. To God. Maintaining His truth.

3. To the Church, the election of grace. Declaring to them positive truth, resting on the covenant, tracing all blessing to the Holy Spirit.

II. THE EXCLAMATION. "The faithful fail." It is —

1. The voice of mourning.

2. Of appeal to God to raise up others.

3. Of the soul that cares for Zion.

4. Craving further nourishment.

III. THE WARNING — that when the Lord has taken home a few more of His faithful, then a storm of persecution will burst forth upon His Church. The night is approaching. Make sure work of your own salvation.

(Joseph Irons.)

We feel that we cannot well spare the good from this earth in its present demoralised condition; because —

I. WE NEED THEIR EXAMPLE. Example is both

(a)Demonstrative, and

(b)Educational.

II. WE NEED THEIR INFLUENCE. It is the good of this world who preserve it from total moral corruption.

III. WE NEED THEIR COUNSELS. But God's dispensations are all right. He makes no mistakes.

(W. H. Luckenbach, D. D.)

People
David, Melchizedek, Psalmist
Places
Jerusalem
Topics
Affirmation, David, Enemies, Footstool, Gt, Lt, Psalm, Says, Seated, Sit, Till
Outline
1. The kingdom
4. The priesthood
5. The conquest
7. And the passion of Christ

Dictionary of Bible Themes
Psalm 110:1

     1230   God, the Lord
     1265   hand of God
     1270   right hand of God
     1511   Trinity, relationships in
     2069   Christ, pre-eminence
     2078   Christ, sonship of
     2215   Christ, Son of David
     2366   Christ, prophecies concerning
     2540   Christ, genealogy
     4010   creation, renewal
     5151   feet
     5366   king
     5370   kingship, human
     5396   lordship, of Christ
     7464   teachers of the law
     8729   enemies, of Christ
     9125   footstool

Psalm 110:1-2

     1351   covenant, with David
     2230   Messiah, coming of
     5100   Melchizedek

Psalm 110:1-4

     5089   David, significance

Psalm 110:1-7

     5849   exaltation

Library
June 11. "Thou Hast the Dew of Thy Youth" (Ps. cx. 3).
"Thou hast the dew of thy youth" (Ps. cx. 3). Oh, that you might get such a view of Him as would make it impossible for little things ever to fret you again! The petty cares and silly trifles that have troubled you so much ought rather to fill you with wonder that you can think so much about them. Oh, if you had the dew of His youth you should go forth as the morning and fulfil the promise of a glorious day! What a difference it has made in life since we have seen it was possible to do this! How
Rev. A. B. Simpson—Days of Heaven Upon Earth

September 17. "Thy People Shall be a Freewill Offering in the Day of Thy Power" (Ps. cx. 3).
"Thy people shall be a freewill offering in the day of Thy power" (Ps. cx. 3). This is what the term consecration properly means. It is the voluntary surrender or self-offering of the heart, by the constraint of love to be the Lord's. Its glad expression is, "I am my Beloved's." It must spring, of course, from faith. There must be the full confidence that we are safe in this abandonment, that we are not falling over a precipice, or surrendering ourselves to the hands of a judge, but that we are sinking
Rev. A. B. Simpson—Days of Heaven Upon Earth

Soldier Priests
'Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.'--PSALM cx. 3. It is no part of my present purpose to establish the reference of this psalm to our Lord. We have Christ's own authority for that. It does not seem to be typical--that is to say, it does not appear to have had a lower application to a king of Israel who was a shadow of the true monarch, but rather to refer only to the coming Sovereign, whom
Alexander Maclaren—Expositions of Holy Scripture

A Willing People and an Immutable Leader
The Psalm is a kind of coronation Psalm. Christ is bidden to take his throne: "Sit thou at my right hand." The sceptre is put into his hand. "The Lord shall send the rod of thy strength out of Zion." And then the question is asked, "Where are his people?" For a king would be no king without subjects. The highest title of kingship is but an empty one that hath no subjects to make up its fulness. Where, then, shall Christ find that which shall be the fulness of him that filleth all in all? The great
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Divine Love, the Principle of all Good.
To those who follow this path, divine love is all-sufficing. While despoiling of all things those souls who give themselves entirely to Him, God gives them something in place of them. Instead of light, wisdom, life, and strength, He gives them His love. The divine love in these souls is like a supernatural instinct. In nature, each thing contains that which is suitable to its kind. Each flower has its special beauty, each animal its instinct, and each creature its perfection. Also in the different
Jean-Pierre de Caussade—Abandonment to Divine Providence

Christ's Interpretation of Psalm cx. , 1 (Mark, xii. , 35-37. )
We return now to the order of the narrative. We are informed by the Evangelist that in the course of these controversies with his opponents Christ put to them the question, how it could be that Messiah was to be the Son of David, and yet David called him "Lord" (Ps. cx., 1). We are not precisely told with what view he proposed the question; though it might, perhaps, be inferred from Matthew's statement, that after he had so answered their captious queries as to put them to shame, he sought in turn
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable
Arno Gaebelein—The Lord of Glory

The Ecclesiastical Trial
Over the Kedron, up the slope to the city, through the gates, along the silent streets, the procession passed, with Jesus in the midst; midnight stragglers, perhaps, hurrying forward from point to point to ask what was ado, and peering towards the Prisoner's face, before they diverged again towards their own homes.[1] He was conducted to the residence of the high priest, where His trial ensued. Jesus had to undergo two trials--the one ecclesiastical, the other civil; the one before Caiaphas the
James Stalker—The Trial and Death of Jesus Christ

Section 26-36. That the Son is the Co-Existing Word
Section §26-36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. 26. But that the Son has no beginning of being, but before He was made
Athanasius—Select Works and Letters or Athanasius

The Allegory of Melchizedek.
HEBREWS vii. 1-28 (R.V.). "For this Melchizedek, King of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually. Now consider
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Book ix. In the Last Book we Treated of the Indistinguishable Nature of God the Father And...
1. In the last book we treated of the indistinguishable nature of God the Father and God the Son, and demonstrated that the words, I and the Father are One [958] , go to prove not a solitary God, but a unity of the Godhead unbroken by the birth of the Son: for God can be born only of God, and He that is born God of God must be all that God is. We reviewed, although not exhaustively, yet enough to make our meaning clear, the sayings of our Lord and the Apostles, which teach the inseparable nature
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Do the Catholics or the Arians Take the Better Course to Assure Themselves of The...
Do the Catholics or the Arians take the better course to assure themselves of the favour of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being shown that when the Son is invited by the Father to sit at His right hand, no subjection is intended to be signified--nor yet any preferment, in that the Son sits at the Father's right hand. The truth of the Trinity of Persons in God, and of the Unity of their Nature, is shown to be proved by the angelic Trisagion. 100. Howbeit,
St. Ambrose—Works and Letters of St. Ambrose

First Sunday after Epiphany
Text: Romans 12, 1-6. 1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. 3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but
Martin Luther—Epistle Sermons, Vol. II

Peter's First Sermon
'This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, 35. Until I make Thy foes Thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

History of Arian Opinions.
Arius's own sentiments; his Thalia and Letter to S. Alexander; corrections by Eusebius and others; extracts from the works of Asterius; letter of the Council of Jerusalem; first Creed of Arians at the Dedication of Antioch; second, Lucian's on the same occasion; third, by Theophronius; fourth, sent to Constans in Gaul; fifth, the Macrostich sent into Italy; sixth, at Sirmium; seventh, at the same place; and eighth also, as given above in §8; ninth, at Seleucia; tenth, at Constantinople; eleventh,
Athanasius—Select Works and Letters or Athanasius

The Millennium in Relation to Sin.
In spite of the fact that Satan will have been removed from the earth, and that Christ reigns in person over it, yet conditions here will not be perfect even in the Millennium. Unregenerate human nature will remain unchanged. Sin will still be present, though much of its outward manifestation will be restrained. Discontent and wickedness will not be eradicated from the hearts of men, but will be kept beneath the surface by means of the Iron Rod. Multitudes will yield to Christ nothing but a "feigned
Arthur W. Pink—The Redeemer's Return

Sixteenth Sunday after Trinity Paul's Care and Prayer for the Church.
Text: Ephesians 3, 13-21. 13. Wherefore I ask that ye may not faint at my tribulations for you, which are your glory. 14 For this cause I bow my knees unto the Father, 15 from whom every family in heaven and on earth is named, 16 and that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; 17 that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, 18 may be strong
Martin Luther—Epistle Sermons, Vol. III

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds
Martin Luther—Epistle Sermons, Vol. III

The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40.
Alexander Maclaren—Expositions of Holy Scripture

Remaining Books of the Old Testament.
1. The divine authority of the Pentateuch having been established, it is not necessary to dwell at length on the historical books which follow. The events which they record are a natural and necessary sequel to the establishment of the theocracy, as given in the five books of Moses. The Pentateuch is occupied mainly with the founding of the theocracy; the following historical books describe the settlement of the Israelitish nation under this theocracy in the promised land, and its practical operation
E. P. Barrows—Companion to the Bible

The Ascension
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen." MARK 16:19-20 (R.V.) WE have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His noble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the
G. A. Chadwick—The Gospel of St. Mark

The King on his Throne.
"Crown Him with many crowns, The King upon His Throne." When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; "and a cloud received Him out of their sight" (Acts i. 9). And, we are told, they "returned to Jerusalem with great joy" (S. Luke xxiv. 52), not sorrowing as before at His being taken from them. And when we consider what His Ascension implied, we can see that they had good reason for their joy.
Edward Burbidge—The Kingdom of Heaven; What is it?

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

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