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Solemnity of the Assumption of the Blessed Virgin Mary Vigil (August 14, 2021) Luk 11:27-28

True Blessedness

27 As he said these things, a woman in the crowd raised her voice and said to him, “Blessed is the womb that bore you, and the breasts at which you nursed!”

28 And he came to her and said, “Greetings, O favored one, the Lord is with you!”

42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!

Most blessed of women be Jael,

the wife of Heber the Kenite,

of tent-dwelling women most blessed. JDG 5:24

Horayot 10b:15

And Ulla says: Tamar engaged in licentiousness withJudah (see Gen 38), and Zimri engaged in licentiousness with Cozbi (see Num 25:6-9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Nahman bar Yitzhak says: A transgression performed for the sake of heaven is greater than a commandment performed not for its own sake, as it is stated: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed” (Jdg 5:24). Who are these “tent-dwelling women”? They are Sarah, Rebekah, Rachel, and Leah, and Jael is more blessed than they are. Apparently, a commandment performed not for its own sake is a negative phenomenon.

Nazir 23b:6

Rather, one must emend the above statement and say as follows: A transgression for the sake of heavenis equivalent to a commandment not for its own sake. The proof is as it is written: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women she shall be blessed” (Jdg 5:24), and it is taught: Who are these “tent-dwelling women?” They are Sarah, Rebekah, Rachel, and Leah. Jael’s forbidden intercourse with Sisera for the sake of heaven is compared to the sexual intercourse in which the Matriarchs engaged.

Rashi

Of tent-dwelling women—Heb. אֹהֶל. Referring to Sarah of whom it is said (Gen 18:9), “She is in the tent,” Rebekah of whom it is said (ibid. 24:67), “Then Isaac brought her into the tent,” and Rachel and Leah of whom it is said (ibid 31:33), “And he went out of Leah’s tent and he entered Rachel’s.”

Of tent-dwelling women most blessed—(Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.

48 for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed . . . LUK 1:28, 42, 48

And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” 1SA 1:11

Berakhot 31b:6

Incidental to this discussion of Hannah’s prayer, the Gemara explores related topics. In her prayer, Hannah said: “And she swore an oath and said, ‘Lord of hosts [Tzeva’ot], if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and there shall be no razor come upon his head” (1Sa 1:11). Rabbi Elazar said: From the day that the Holy One, blessed be he, Lord of hosts until Hannah came and called him Lord of hosts. This is the first time in the Bible that God is referred to by this name.

Berakhot 31b:14

In the oath/prayer uttered by Hannah, she refers to herself as “your servant” [amatekha] three times: “The affliction of your servant . . . and not forget your servant, but will give to your servant” (1Sa 1:11).

Nazir 66a:10

MISHNA: The tractate concludes with an aggadic statement about Nazirites. Samuel the prophet was a Nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall touch his head” (1Sa 1:11). How is it derived that mora is an expression of Naziriteship? It is stated with regard to Samson: “No razor [mora] shall shall come upon his head, for the child shall be a Nazirite to God” (Jdg 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a Nazirite, so too the term “mora”that is stated with regard to Samuel indicates that he was a Nazirite.

Rashi

O Lord of hosts—Why was this name designated here? She said before him, “Lord of the universe, you created two hosts in your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die.” I found this explanation in the Aggadah of R. Jose the Galilean. Our rabbis in tractate Berakhot 31b, expounded what they expounded: Until then, there was no person who called the Holy One, blessed is he, hosts. She said thus before him; “Lord of the universe, of all the hosts which you created in your world, is it difficult for you to grant me one son?”

If you will . . . look—In tractate Berakhot, our sages expounded what they expounded.

Your servant—Which is stated three times in this verse, corresponding to the three precepts which a woman is commanded to observe.

A son—(Lit., seed of men, meaning) righteous men, as it is written (1Ki 2:32): “Two righteous men.” אנשים also means important men, as it is written (Deu 1:13): wise and known men.

Then I will give him to the Lord—That he be fit to be given to the Lord.

And no razor shall touch his head—Targum Jonathan renders: and the fear of man will not be upon him.

28 But he said, “Blessed rather are those who hear the word of God and keep it!”

John Gill

But he said—Christ said “to the woman,” Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:

Blessed rather are those who hear the word of God and keep it—Intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal “Logos,” so as to embrace him, believe on him, and have him formed in the heart; or the gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, “who hear the word of God and believe and keep it”: for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.

The Way of the Righteous and the Wicked

1 Blessed is the man

who walks not in the counsel of the wicked,

nor stands in the way of sinners,

nor sits in the seat of scoffers;

Avodah Zarah 18b:5

The Sages taught: With regard to one who goes to stadiums [le’itztadinin] where people are killed in contests with gladiators or beasts, or to a camp of besiegers [ulkharkom] where different forms of entertainment are provided for the besieging army, and he sees there the acts of the diviners and those who cast spells, or the acts of the clowns known as bukiyon, or mukiyon, or muliyon, or luliyon, or belurin, or salgurin, this is categorized as “the seat of scoffers”; and with regard to such places the verse states: “Blessed is the man who walks not in the council of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord” (Psa 1:1-2). You learn from here that these matters bring a person to dereliction of the study of the law, since had he not sat in “the seat of scoffers,” he would delight in the study of the law.

Avodah Zarah 18b:11

Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. Rabbi Shimon ben Pazi taught: What is the meaning of that which is written: “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers” (Psa 1:1)? Since he did not walk in the counsel of the wicked, how could he stand with them? And since he did not stand, how could he sit with them? And since he did not sit with them, how could he have scorned? Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner.

Kiddushin 41a:1

has managed to acquire only anger, i.e., nothing beneficial comes through anger; in the end he is left with nothing but the anger itself. And a good person is given the fruit of his actions to taste. And with regard to any person who does not engage in the study of Bible, nor the study of Mishna, nor the desired mode of behavior, one should vow to not derive benefit from him, and one should have no contact with him, as it is stated: “Nor sits in the seat of scoffers” (Psa 1:1). The seat of this person is certainly the seat of scoffers, as he is engaged in nothing but idle matters.

Rashi

Blessed is the man—Heb. אשרי les felicements(?) in Old French. The praises of a man, and these are the praises of a man who walks not, because since he walks not, he did not stand, and since he did not stand, he did not sit.

Blessed is the man—This book was composed with ten expressions of song: 1) with conducting, 2) with melody, 3) with musical accompaniment, 4) with song, 5) with praise, 6) with prayer, 7) with blessing, 8) with thanksgiving, 9) with praises, and 10) with “Praise God.” These correspond to the ten men who composed them: 1) Adam, 2) Melchizedek, 3) Abraham, 4) Moses, 5) David, 6) Solomon, 7) Asaph, and 8-10) the three sons of Korah. Concerning Jeduthun, there is a dispute. Some say that Jeduthun was a man, as is written in Chronicles. Others maintain that Jeduthun mentioned in this Book means nothing else but the ordinances and laws of the decrees that were passed over him and over Israel.

Scoffers—(Old French, gabors.)

2 but his delight is in the law of the Lord,

and on his law he meditates day and night.

Rashi

But his delight is in the law of the Lord—Hence you learn that the seat of scoffers brings one to neglect the study of the law.

And on his law he meditates—In the beginning, it is called the law of the Lord, and after he has toiled to master it, it is called his own law.

He meditates—Heb. יהגה. Every expression of הגה refers to the heart, as you say (below 19:15): “and the meditation (והגיון) of my heart”; (Isa 33:18), “Your heart will muse (יהגה) on the terror”; (Pro 24:2), “For their hearts devise (יהגה) violence.”

3 He is like a tree

planted by streams of water

that yields its fruit in its season,

and its leaf does not wither.

In all that he does, he prospers. PSA 1:1-3

Rashi

Planted—Heb. שתול, plonte in Old French (plante).

Streams—Ruyseys in Old French, (ruisseaux), brooks (as in Eze 32:6).

And its leaf does not wither—Even the inferior part of it serves a purpose. The conversation of law scholars is essential and requires study.

Does not wither—Heb. יבול, an expression of wilting, fleistre in Old French.

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Solemnity of the Assumption of the Blessed Virgin Mary Mass during the Day (August 15, 2021) Luk 1:39-56

Mary Visits Elizabeth

39 In those days Mary arose and went with haste into the hill country, to a town in Judah,

40 and she entered the house of Zechariah and greeted Elizabeth.

41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,

The children struggled together within her, and she said, “If it is thus, why is this happening to me?” So she went to inquire of the Lord. GEN 25:22

Rashi

Struggled—Perforce, this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states, “If it is thus, why is this happening to me?” Our Rabbis explain that the word וַיִתְרוֹצִצוּ has the meaning of running. When she passed by the doors of the law schools of Shem and Eber, Jacob moved convulsively in his efforts to come to birth; when she passed the gate of a pagan temple Esau moved convulsively in his efforts to come to birth (Bereishit Rabbah 63:6). Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2).

If it is thus—That the pain of pregnancy is so great.

Why is this happening to me? Why did I desire and pray to become pregnant? (Bereishit Rabbah 63:6).

So she went to inquire to the school of Shem (Bereishit Rabbah 63:6).

To inquire of the Lord, that he might tell her what would happen to her at the end.

42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!

Most blessed of women be Jael,

the wife of Heber the Kenite,

of tent-dwelling women most blessed. JDG 5:24

Horayot 10b:15

And Ulla says: Tamar engaged in licentiousness withJudah (see Gen 38), and Zimri engaged in licentiousness with Cozbi (see Num 25:6-9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Nahman bar Yitzhak says: A transgression performed for the sake of heaven is greater than a commandment performed not for its own sake, as it is stated: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed” (Jdg 5:24). Who are these “tent-dwelling women”? They are Sarah, Rebekah, Rachel, and Leah, and Jael is more blessed than they are. Apparently, a commandment performed not for its own sake is a negative phenomenon.

Nazir 23b:6

Rather, one must emend the above statement and say as follows: A transgression for the sake of heavenis equivalent to a commandment not for its own sake. The proof is as it is written: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women she shall be blessed” (Jdg 5:24), and it is taught: Who are these “tent-dwelling women?” They are Sarah, Rebekah, Rachel, and Leah. Jael’s forbidden intercourse with Sisera for the sake of heaven is compared to the sexual intercourse in which the Matriarchs engaged.

Rashi

Of tent-dwelling women—Heb. אֹהֶל. Referring to Sarah of whom it is said (Gen 18:9), “She is in the tent,” Rebekah of whom it is said (ibid. 24:67), “Then Isaac brought her into the tent,” and Rachel and Leah of whom it is said (ibid 31:33), “And he went out of Leah’s tent and he entered Rachel’s.”

Of tent-dwelling women most blessed—(Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.

43 And why is this granted to me that the mother of my Lord should come to me?

44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.

45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

Mary’s Song of Praise: The Magnificat

46 And Mary said,

“My soul magnifies the Lord,

47 and my spirit rejoices in God my Savior,

48 for he has looked on the humble estate of his servant.

For behold, from now on all generations will call me blessed;

And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” 1SA 1:11

Berakhot 31b:6

Incidental to this discussion of Hannah’s prayer, the Gemara explores related topics. In her prayer, Hannah said: “And she swore an oath and said, ‘Lord of hosts [Tzeva’ot], if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and there shall be no razor come upon his head” (1Sa 1:11). Rabbi Elazar said: From the day that the Holy One, blessed be he, Lord of hosts until Hannah came and called him Lord of hosts. This is the first time in the Bible that God is referred to by this name.

Berakhot 31b:14

In the oath/prayer uttered by Hannah, she refers to herself as “your servant” [amatekha] three times: “The affliction of your servant . . . and not forget your servant, but will give to your servant” (1Sa 1:11).

Nazir 66a:10

MISHNA: The tractate concludes with an aggadic statement about Nazirites. Samuel the prophet was a Nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall touch his head” (1Sa 1:11). How is it derived that mora is an expression of Naziriteship? It is stated with regard to Samson: “No razor [mora] shall shall come upon his head, for the child shall be a Nazirite to God” (Jdg 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a Nazirite, so too the term “mora”that is stated with regard to Samuel indicates that he was a Nazirite.

Rashi

O Lord of hosts—Why was this name designated here? She said before him, “Lord of the universe, you created two hosts in your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die.” I found this explanation in the Aggadah of R. Jose the Galilean. Our rabbis in tractate Berakhot 31b, expounded what they expounded: Until then, there was no person who called the Holy One, blessed is he, hosts. She said thus before him; “Lord of the universe, of all the hosts which you created in your world, is it difficult for you to grant me one son?”

If you will . . . look—In tractate Berakhot, our sages expounded what they expounded.

Your servant—Which is stated three times in this verse, corresponding to the three precepts which a woman is commanded to observe.

A son—(Lit., seed of men, meaning) righteous men, as it is written (1Ki 2:32): “Two righteous men.” אנשים also means important men, as it is written (Deu 1:13): wise and known men.

Then I will give him to the Lord—That he be fit to be given to the Lord.

And no razor shall touch his head—Targum Jonathan renders: and the fear of man will not be upon him.

49 for he who is mighty has done great things for me,

and holy is his name.

50 And his mercy is for those who fear him

from generation to generation.

And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. GEN 17:7

Rashi

And I will establish my covenant—And what is this covenant? To be God to you.

Yevamot 64a:2

Abba Hanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “But Nadab and Abihu died . . . and they had no children” (Num 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the divine presence to depart from the Jewish people, as it is stated: “To be God to you and to your offspring after you” (Gen 17:7). When your offspring is after you, i.e., when you have children, the divine presence rests upon the Jewish people, but if your offspring is not after you, upon whom can the divine presence rest? Upon wood and stones?

51 He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts;

52 he has brought down the mighty from their thrones

and exalted those of humble estate;

11 he sets on high those who are lowly,

and those who mourn are lifted to safety.

Rashi

He sets on high those who are lowly—He gives the rain, and he frustrates the plans of the crafty, who intend to raise the prices and buy the fields of the poor for little grain.

And those who mourn—Whose fares are shriveled from hunger.

12 He frustrates the devices of the crafty,

so that their hands achieve no success.

Rashi

So that their hands achieve no success—The counsel that they planned to perform.

13 He catches the wise in their own craftiness,

and the schemes of the wily are brought to a quick end. JOB 5:11-13

Rashi

Are brought to a quick end—Any counsel that is planned hastily is foolishness.

53 he has filled the hungry with good things,

and the rich he has sent away empty.

54 He has helped his servant Israel,

in remembrance of his mercy,

55 as he spoke to our fathers,

to Abraham and to his offspring forever.”

God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. GEN 17:19

Rashi

No, but—אֲבָל is an expression of a confirmation of a statement, and likewise (Gen 42:21): “In truth (אֲבָל) we are guilty”; (2Ki 4:14): “Well, she has no son.”

And you shall call his name Isaac—With reference to his laughter. Some say the name has reference to the ten (י) trials, the ninety (צ) years of Sarah’s age, the eight (ח) days of the circumcision and the hundred (ק) years of Abraham’s age (Bereishit Rabbah 53:7).

And my covenant—Why is this stated? Is it not already written (Gen 17:9): “As for you, you shall keep my covenant, you and your offspring, etc.?” But because he said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment of the covenant, therefore it states here (Gen 17:19) “I will establish my covenant with him,” and not with others. Now, why does it say again in verse 21: “But I will establish my covenant with Isaac?” This teaches us that he was holy from the womb. Another explanation for the repetition of verse 19: Said R. Aba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from what is said regarding the son of the handmaid: It is written (Gen 17:20) “Behold, I have blessed him and will make him fruitful and multiply him.” This refers to Ishmael. How much more so, “But I will establish my covenant with Isaac!” (Bereishit Rabbah 47:5).

My covenant—The covenant of circumcision shall be given over only to the descendants of Isaac.

56 And Mary remained with her about three months and returned to her home.

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THE ABILITY TO PRODUCE WEALTH A Charge to Trust

WORD

You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. DEU 8:18

For forty years, the Israelites depended completely on God for their survival. But as they were about to enter the land he had promised, Moses told them that God would give them the power to get wealth. They may or may not have understood what this meant, but Moses assured them that it would happen because it was part of God’s covenant with their forefathers. Before they even experienced this and entered the Promised Land, Moses charged them to keep trusting God, who gives the power to get wealth. They were to trust him, not their own ability or the provision itself. Today, we will look at three truths about trusting God for provision.

We are not to rely on our own power, but on God

Beware lest you say in your heart, “My power and the might of my hand have gotten me this wealth.” DEU 8:17

Everything the Israelites had in the wilderness and would have in the Promised Land was from God. This provision was based on his power and ability. Moses assured them that there would be abundance in the land God was bringing them into (Deu 8:12-13), but warned them not to believe it was their own power that had brought them wealth and abundant resources. They were to put their trust in God, who gave them this power. We, too, should fix our eyes on our Provider, not our own strength and power. When all our needs are met, it is easy to forget that everything we have is from God. We have to continue to depend on him and seek his guidance. What do you think would happen if we relied on our own wealth and resources? How does this fall short?

John Gill

Beware lest you say in your heart—These words are in connection with the former part of Deu 8:14:

And you forget the Lord your God—The author and giver of all the good things enjoyed, and think within themselves, though they might not express it in words at length:

My power and the might of my hand have gotten me this wealth—So ascribing that to themselves, their labour, and diligence, which ought to be ascribed to the bounty and blessing of God; see Hos 12:9.

12 . . . lest, when you have eaten and are full and have built good houses and live in them,

John Gill

Lest, when you have eaten and are full—Not only once and again, but continually, day after day, being indulged with great plenty:

And have built good houses and live in them—Who for forty years had only dwelt in tents, moving from place to place in the wilderness.

For when I have brought them into the land flowing with milk and honey, which I swore to give to their fathers, and they have eaten and are full and grown fat, they will turn to other gods and serve them, and despise me and break my covenant. DEU 31:20

Berakhot 32a:12

On a similar note, Rav Aha, son of Rav Huna, said that Rav Sheshet said: That is what people say in a popular maxim: Filling his stomach is a type of sin, as it is stated: “When they had grazed and became full, they were filled, and their hearts were lifted and they forgot me” (Hos 13:6). Rav Nahman said: This principle is derived not from the verse in Hosea, but from here: “Then your heart is lifted up, and you forget the Lord” (Deu 8:14). And the Rabbis say that this principle is derived from here: “And they will have eaten and been sated and fattened, they will turn to other gods” (Deu 31:20).

Rashi

Despise me—Heb. וְנִאֲצוּנִי, and they will provoke me to anger. So, too, every mention of the word נִאוּץ denotes anger.

13 and when your herds and flocks multiply and your silver and gold is multiplied and all that you have is multiplied . . . DEU 8:12-13

John Gill

And when your herds and flocks multiply—Having good pasture for them in so fruitful a land:

And your silver and gold is multiplied—By trading with other nations:

And all that you have is multiplied—Children, servants, and substance.

God gives us the power to produce wealth

You shall remember the Lord your God, for it is he who gives you power to get wealth . . . DEU 8:18

The God who led the Israelites in the wilderness by miraculously providing food, water, and shelter for them is the same God who promised to give them the power to get wealth. Like the Israelites, God will give us the power and ability we need—including skills, ideas, and opportunities—so that we can produce wealth. He wants us to come to him and acknowledge his presence in our lives not just in times of lack, but also in times of plenty. How is God enabling you to produce wealth? Why is it important to trust God not only in times of difficulty but also in times when we have more than we need?

John Gill

You shall remember the Lord your God—That he was the author of their beings, the God of their lives and mercies; what great and good things he had done for them in Egypt, and in the wilderness; and particularly in putting them into the possession of such a fruitful country, abounding with all that heart could wish for:

For it is he who gives you power to get wealth—For though men may have seeming opportunities for getting wealth, may have capacities for the management of business for the acquisition of it, and may not be wanting in diligence and industry, yet may not attain it; it is the blessing of God that makes rich, and to that it should be imputed whenever it is enjoyed; see 1Ch 29:12; Psa 127:2; Pro 10:22; Ecc 9:11.

1 A Song of Ascents. Of Solomon.

Unless the Lord builds the house,

those who build it labor in vain.

Unless the Lord watches over the city,

the watchman stays awake in vain.

2 It is in vain that you rise up early

and go late to rest,

eating the bread of anxious toil;

for he gives to his beloved sleep. PSA 127:1-2

John Gill

It is in vain that you rise up early and go late to rest—A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Psa 104:23; Pro 31:15, 18; which, yet, as in the former instances, depends upon the blessing of divine providence (Pro 10:4, 22; Ecc 9:11). For, after all, it may come to nothing more at last than

Eating the bread of anxious toil—That is, eating bread gotten with much sorrow and labour; such get bread, and that is all, and not that without the providence of God;

For he gives to his beloved sleep—That is, the Lord: such who are partakers of his grace, that fear and love him; to them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a labouring man is sweet; and having food and garments, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very heathens a divine gift. Some think respect is had to, Solomon, whose name was Jedidiah, and signifies the beloved of the Lord (2Sa 12:24-25); to whom God gave peace, rest, and safety all around; or, as others, the kingdom without labour, when Absalom and Adonijah toiled for it: Christ, who is the beloved of the Lord, the Son of his love, his well beloved Son, may be thought of, whose rest is glorious; his sleep in the grave, where his flesh rested from his labours and sufferings, in hope of the resurrection of it: and it may be applied to all the Lord’s beloved ones; to whom he gives spiritual rest in this world, sleep in the arms of Jesus at death, and an everlasting rest in the world to come; all which depends not on their endeavours, but on his grace and goodness.

Rashi

It is in vain that you—The craftsmen, who rise early and stay late at their work and sustain themselves with toil and labor, with bread of toil, i.e., of the toil of work.

For he gives—The Holy One, blessed be he, will give sustenance to him who banishes his sleep from his eyes in order to engage in the law.

This power is a confirmation of his covenant

You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. DEU 8:18

God’s promise to provide for and prosper the Israelites is a confirmation of the covenant that he swore to their fathers. God promised to bring Abraham into the land that he showed him. He promised to bless Abraham and make his name great (Gen 12:1-3). Hundreds of years later, Abraham’s descendants entered that Promised Land. God is faithful and will always be true to his promises. In the same way that he was faithful to the Israelites, we can be assured that God will faithfully provide for anyone who trusts in him. How has God shown you his faithfulness to provide for you in this season?

John Gill

That he may confirm his covenant that he swore to your fathers, as it is this day—That he would give the land of Canaan to their seed, and make them a rich and flourishing people, as they would be and were when possessed of the land, which is supposed throughout this discourse.

1 Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you.

Rashi

Go (literally, go to you)—For your own benefit, for your own good: there I will make of you a great nation whilst here you will not merit the privilege of having children (Rosh Hashanah 16b). Furthermore, I shall make known your character throughout the world (Midrash Tanchuma, Lech Lecha 3).

From your country—Now had he not already gone out of there with his father and come as far as Haran? Rather, thus did he say to him, “Distance yourself more from there and leave your father’s house.”

That I will show you—He did not reveal the land to him immediately, in order to make it dear in his eyes and to give him reward for every command. Similarly (below 22:2): “your son, your only son Isaac, whom you love.” Similarly (ibid.): “on one of the mountains that I shall say to you.” Similarly (Jon 3:2): “and call out against it the message that I will tell you.” from Bereishit Rabbah 39:9

2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.

Rashi

And I will make of you a great nation—Since traveling is the cause of three things—it decreases family life, it reduces one’s wealth and lessens one’s renown (lit. name), he therefore needed these three blessings: that God blessed him concerning children, concerning wealth, and concerning fame (Bereishit Rabbah 39:11).

And I will bless you—With wealth (Bereishit Rabbah 39:11).

So that you will be a blessing—Blessings are entrusted to you; hitherto they were in my power—I blessed Adam and Noah—but from now on you shall bless whomsoever you wish (Bereishit Rabbah 39:11). Another explanation: And I will make of you a great nation, this alludes to the fact that we say in our prayer “God of Abraham”; And I will bless you—that we say, “God of Isaac”; And make your name great—that we say, “God of Jacob.” One might think that we should conclude the benediction by mentioning the names of all the patriarchs—the text therefore states “so that you will be a blessing”: with you will they conclude, and not with them (Pesachim 117b).

3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” GEN 12:1-3

Yevamot 63a:6

And Rabbi Elazar said: What is the meaning of that which is written: “And in you all the families of the earth shall be blessed [nivrekhu]” (Gen 12:3)? The Holy One, blessed be he, said to Abraham: I have two good shoots to graft [lehavrikh] onto you: Ruth the Moabite, the ancestress of the house of David, and Naamah the Ammonite, whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. “All the families of the earth” means: Even families that live in the earth, i.e., who have land of their own, are blessed only due to the Jewish people. Similarly, when the verse states: “All the nations of the earth shall be blessed in him” (Gen 18:18), it indicates that even ships that come from Galia to Hispania are blessed only due to the Jewish people.

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THE ABILITY TO PRODUCE WEALTH A Charge to Remember

WORD

2 And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.

3 And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.

4 Your clothing did not wear out on you and your foot did not swell these forty years. DEU 8:2-4

God knew his people. Time and again, they had been unfaithful and tended to trust idols. Before they entered the land God had promised to give them, he charged them through Moses to remember him and all he had done for them. God humbled them so they would understand that man does not live on bread alone. He provided food that no one had seen before and could not store for the next day, so that they would depend on him totally for daily nourishment. He disciplined them as a father to his son because he wanted them to walk in his ways and receive his blessings. Today, we will look at three things God admonished his people to remember about their time in the wilderness.

Remember God’s guidance

And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. DEU 8:2

For forty years, God guided and sustained his people in the wilderness. God used their journey to humble and test them, to expose to them what he already knew was in their hearts. Moses charged the Israelites to remember how God had been faithful to them. Today, God guides us, humbles us, and allows our hearts to be tested, even as we wait for his promises to be fulfilled. How can we recognize and remember God’s guidance in our daily lives?

Then the Lord said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not.” EXO 16:4

Rashi

A day’s portion every day—A day’s eating every day shall they gather on its (that) day, and they shall not today gather what will be needed tomorrow (cf. Mekhilta d’Rabbi Yishmael 16:4).

That I may test them, whether they will walk in my law—Whether they will observe the commands associated with it: viz., that they will not leave any overnight, and that they will not go out on the Sabbath to gather it.

5 Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you . . . 1PE 5:5-6

John Gill

Humble yourselves, therefore—Or be humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as

Under the mighty hand of God—A phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:

That at the proper time he may exalt you—The Arabic version reads, “in the time of exaltation”: when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza’s, one of Stephens’ and the Alexandrian, read, “in the time of visitation”; and so the Ethiopic version, “when he shall have visited you”; which seems to be taken out of 1Pe 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.

Rashi

Whether you would keep his commandments—That you would not put him or doubt him (i.e., his ways).

Remember God’s provision

And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord. DEU 8:3

The Israelites were taught that God was their source. When they were hungry, God fed them by sending manna and quail (Exo 16). They did not know what manna was, only that God was giving it to them to keep them from starving. All that time in the wilderness, God was faithful to provide for them. God provides for us today as he did for the Israelites. His blessings are not limited to material things. He wants us to live by every word that comes from the mouth of the Lord. He wants us to have a meaningful and abundant life. How have you seen God provide for you and your family?

Yoma 74b:14

Apropos the verse: “And he humbled you and caused you to hunger, and fed you with manna” (Deu 8:3), the Gemara expounds related verses. The law states: “Who feeds you in the wilderness with manna that your fathers did not know, that he might humble you” (Deu 8:16). What affliction was there in eating the manna? Rabbi Ami and Rabbi Asi disagreed on the matter. One said: There is no comparison between one who has bread in his basket and one who does not have bread in his basket. The affliction in eating the manna lay in there being no leftover food for the next day. Each day the people worried that they might not have any food to eat the next day. And one said: There is no comparison between one who sees the food and eats it and one who does not see the food and eats it. Though the manna could taste like anything, it always looked the same and did not look as it tasted. Being unable to see the food that they tasted was an affliction.

Trust in the Lord, and do good;

dwell in the land and befriend faithfulness. PSA 37:3

Rashi

Trust in the Lord, and do not say, “If I do not rob and steal,” or “If I give charity to a poor man, how will I sustain myself?”

And do good—Then you will dwell in the land for a long time.

And befriend faithfulness—You will eat and be sustained from the reward of your faithfulness, that you believed in the Holy One, blessed be he, to rely on him and do good.

29 And do not seek what you are to eat and what you are to drink, nor be worried.

30 For all the nations of the world seek after these things, and your Father knows that you need them. LUK 12:29-30

John Gill

For all the nations of the world seek after these things—That is, the Gentiles, as in Mat 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, “the nations of the world.” This is an argument used to dissuade from an immediate and anxious concern for food and garments, because it is heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come:

And your Father knows that you need them—And therefore it is needless to be so anxious about them: the Persic version reads, “all these things,” and so some copies; that is, meat, drink, and clothing, all the necessaries of life (see Gill on Mat 6:32).

Remember God’s preservation

Your clothing did not wear out on you and your foot did not swell these forty years. DEU 8:4

Rashi

Your clothing did not wear out—The clouds of glory used to rub the dirt off their clothes and bleach them so that they looked like new white articles, and also, their children, as they grew, their clothes grew with them, just like the shell of a snail which grows with it (cf. Shir HaShirim Rabbah 4:11; Yalkut Shimoni on Torah 850).

And your foot did not swell like dough, as is usual with those who walk barefoot—that their feet become swollen.

God was faithful to his covenant with the Israelites. He was mindful not only of their greatest needs, but also of the small things that brought them comfort. It was a miracle in itself that forty years of wandering in the wilderness did not cause their clothing to be damaged. Aside from that, their feet did not swell during the journey. God may not have given the Israelites new clothes, but he preserved what they had for four decades. In the same way, God not only provides for our needs; he also preserves us and what he has already provided us with. He doesn’t leave us on our own—he sustains us. According to Pro 10:22, what does God do when he provides? How have you seen this to be true in your life?

The blessing of the Lord makes rich,

and he adds no sorrow with it. PRO 10:22

Rashi

The blessing of the Lord makes rich, etc.—One need not toil to gain wealth, for it is enough with the blessing that he blesses him.

And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. GEN 12:2

Rashi

And I will make of you a great nation—Since traveling is the cause of three things—it decreases family life, it reduces one’s wealth and lessens one’s renown (lit. name), he therefore needed these three blessings: that God blessed him concerning children, concerning wealth, and concerning fame (Bereishit Rabbah 39:11).

And I will bless you—With wealth (Bereishit Rabbah 39:11).

So that you will be a blessing—Blessings are entrusted to you; hitherto they were in my power—I blessed Adam and Noah—but from now on you shall bless whomsoever you wish (Bereishit Rabbah 39:11). Another explanation: And I will make of you a great nation, this alludes to the fact that we say in our prayer “God of Abraham”; And I will bless you—that we say, “God of Isaac”; And make your name great—that we say, “God of Jacob.” One might think that we should conclude the benediction by mentioning the names of all the patriarchs—the text therefore states “so that you will be a blessing”: with you will they conclude, and not with them (Pesachim 117b).

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AWESOME GOD God Is Love (July 9) Breaking the Fast

1 Give thanks to the Lord, for he is good,

for his steadfast love endures forever.

2 Give thanks to the God of gods,

for his steadfast love endures forever.

3 Give thanks to the Lord of lords,

for his steadfast love endures forever;

4 to him who alone does great wonders,

for his steadfast love endures forever;

5 to him who by understanding made the heavens,

for his steadfast love endures forever;

6 to him who spread out the earth above the waters,

for his steadfast love endures forever;

7 to him who made the great lights,

for his steadfast love endures forever;

8 the sun to rule over the day,

for his steadfast love endures forever;

9 the moon and stars to rule over the night,

for his steadfast love endures forever;

10 to him who struck down the firstborn of Egypt,

for his steadfast love endures forever;

11 and brought Israel out from among them,

for his steadfast love endures forever;

12 with a strong hand and an outstretched arm,

for his steadfast love endures forever;

John Gill

With a strong hand and an outstretched arm—Exerting his power in a very open manner, and continuing it till he had effected the work; bringing his people out of Egypt, which is always ascribed to his great strength and mighty power (Exo 13:3, 9; 15:6, 16; 32:11). The redemption of the mystical Israel of God is by a mighty Redeemer, the Lord of hosts; who has redeemed them out of the hands of their enemies, that were stronger than they, and too strong for them: the conversion of them is by the power of the grace of God, even by the exceeding greatness of his power, and yet both acts of grace and mercy;

For his steadfast love endures forever—It was mercy put the Lord on stretching out his arm, and showing the strength of his right hand, in delivering Israel out of Egypt; and in his love and in his pity he redeemed them (Isa 63:9). It is owing to the tender mercies of our God, and is a performing the mercy promised to the fathers, that Christ, the dawn from on high, was sent to visit and redeem us (Luk 1:68, 72, 78); and the regeneration, quickening, and conversion of sinners, are acts of mercy as well as of power (Eph 2:4-5; 1Pe 1:3).

13 to him who divided the Red Sea in two,

for his steadfast love endures forever;

14 and made Israel pass through the midst of it,

for his steadfast love endures forever;

15 but overthrew Pharaoh and his host in the Red Sea,

for his steadfast love endures forever;

16 to him who led his people through the wilderness,

for his steadfast love endures forever;

17 to him who struck down great kings,

for his steadfast love endures forever;

18 and killed mighty kings,

for his steadfast love endures forever;

19 Sihon, king of the Amorites,

for his steadfast love endures forever;

20 and Og, king of Bashan,

for his steadfast love endures forever;

21 and gave their land as a heritage,

for his steadfast love endures forever;

22 a heritage to Israel his servant,

for his steadfast love endures forever.

23 It is he who remembered us in our low estate,

for his steadfast love endures forever;

Rashi

Who remembered us in our low estate—In Egypt, he remembered us.

24 and rescued us from our foes,

for his steadfast love endures forever;

25 he who gives food to all flesh,

for his steadfast love endures forever.

Berakhot 4b:19

Rather, if you suggest that this particular chapter is recited because it contains praise for God’s provision of sustenance to all of creation: “You open your hand; you satisfy the desire of every living thing” (Psa 145:16), then let him recite the great hymn (Psa 136), in which numerous praises are written, including: “Who provides food to all flesh, whose kindness endures forever” (Psa 136:25).

26 Give thanks to the God of heaven,

for his steadfast love endures forever. PSA 136:1-26

So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. 1JN 4:16

8 How precious is your steadfast love, O God!

The children of mankind take refuge in the shadow of your wings.

Sukkah 49b:12

And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord” (Psa 33:5). Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: “How precious is your kindness, O God” (Psa 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: “But the kindness of the Lord is from everlasting to everlasting on those who fear him” (Psa 103:17).

9 They feast on the abundance of your house,

and you give them drink from the river of your delights.

10 For with you is the fountain of life;

in your light do we see light. PSA 36:8-10

8 The Lord is merciful and gracious,

slow to anger and abounding in steadfast love.

John Gill

The Lord is merciful and gracious—So he made himself known to Moses (Exo 34:6), and so David found him to be, and therefore calls upon his soul to bless his name. God is “merciful” in the most tender and affectionate manner; he has bowels of mercy, which yearn towards his people, as those of a tender parent to its child, as the word signifies; his mercy is free, without any motive or merit in men to engage it; he delights in showing it; he constantly bestows it; it is the source of all good things; it is communicated through Christ; all mercies temporal and spiritual come by him; and this lays a foundation for faith and hope: and he is gracious, as appears in the eternal choice of his people to salvation; in providing a Savior and a ransom for them; in giving all grace and the blessings of it to them in his Son; in giving him for them, and all things to them with him; in justifying them by his righteousness; in pardoning their sins for his sake; in taking them into his family; in regenerating, calling, preserving, and saving them:

Slow to anger—Or “longsuffering”; even to wicked men, to the vessels of wrath, to the old world, yea, to Jezebel, to whom he gave space to repent; which longsuffering being abused and despised, is an aggravation of condemnation: but rather here it intends God’s longsuffering to his people, as before conversion, waiting till the time comes that he is gracious to them; and after conversion, notwithstanding their backslidings and revoltings; and this longsuffering is their salvation:

And abounding in steadfast love—Large and abundant in it, as appears by the various instances of it, and ways and methods in which he shows it; in election, in the covenant, in redemption, in regeneration, in pardon and eternal life; and by the abundance of it which he bestows on every one of his people; and by the vast numbers which do partake of it.

9 He will not always chide,

nor will he keep his anger forever.

10 He does not deal with us according to our sins,

nor repay us according to our iniquities.

11 For as high as the heavens are above the earth,

so great is his steadfast love toward those who fear him;

And his mercy is for those who fear him

from generation to generation. LUK 1:50

12 as far as the east is from the west,

so far does he remove our transgressions from us.

13 As a father shows compassion to his children,

so the Lord shows compassion to those who fear him. PSA 103:8-13

John Gill

As a father shows compassion to his children—When in any affliction, disorder, or distress: the Lord stands in the relation of a Father to his people; they are his children by adopting grace, through the covenant of grace with them; by a sovereign act of his own will he puts them among the children, predestinates them to the adoption of children; and sends his Son to redeem them, that they might receive it, and his Spirit to bear witness to their spirits, that they are his children; and towards these he has all the affections of a tender parent.

So the Lord shows compassion to those who fear him—Not with a servile fear, which is unsuitable to the relation of children; but with reverence and godly fear, with a fear of him and his goodness, and on account of that; a filial fear, such a reverence as children should have of a father: and this character belongs to all the saints of all nations, Jews or Gentiles; and seems to be here given an purpose to include all; and that the divine pity and compassion might not be thought to be restrained to any particular nation. And, as the fruit of his tender mercy, he looks upon his children in their lost estate, and brings them out of it; he succours them under all their temptations; he sympathizes with them under all their afflictions: being full of compassion, he forgives their iniquities; and in the most tender manner receives them when they have backslidden, and heals their backslidings. The Targum in the king of Spain’s Bible is,

“so the Word of the Lord pities,”

&c. See Heb 4:15.

20 My soul continually remembers it

and is bowed down within me.

21 But this I call to mind,

and therefore I have hope:

John Gill

This I call to mind—Not affliction and misery, but the Lord’s remembrance of his people; what he had been used to do, and would do again; and particularly what follows, the abundant mercy of God, and his great faithfulness; these things the prophet fetched back to his mind; and revolved them in his heart; says he,

And therefore I have hope—This revived his hope, which he was ready to say was perished from the Lord, and there was no foundation for it; but now he saw there was, and therefore took heart, and encouraged himself in the grace and mercy of God.

22 The steadfast love of the Lord never ceases;

his mercies never come to an end;

Rashi

The steadfast love of the Lord never ceases—And the entire section until (v. 39): “Why should a living man complain? Etc.”

His mercies never come to an end—For we have not ended like Num 17:28: “Are we then altogether given to perish?” It is because of the steadfast love of the Lord that we have not ended, that we have not perished because of our iniquities.

23 they are new every morning;

great is your faithfulness. LAM 3:20-23

John Gill

They are new every morning—That is, the tender mercies or compassions of God are, which prove that they fail not; there are instances of them every day, not only in a temporal, but in a spiritual sense; they are ever new, always fresh and vigorous, constant and perpetual; such are the love, grace, and mercy of God, though of old, yet daily renewed in the manifestations thereof; and which make a morning of spiritual light, joy, and comfort; and whenever it is morning with the saints, they have new discoveries of the love of God to them; and these indeed are a bright morning to them, a morning without clouds;

Great is your faithfulness—Some render it “your faith concerning you”; this is a great grace, it is the gift of God, the operation of his Spirit, and to exercise it is a great thing; to this purpose is Jarchi’s note,

“great is your promise, and a great thing it is to believe in you, that it shall be performed, and that you will observe or keep what you have promised to us”;

but the attribute of God’s faithfulness is rather meant; which is another reason why the people of God are not consumed, since that never fails; God is faithful to himself, and cannot deny himself; he is faithful to his counsels and purposes, which shall be truly accomplished; and to his covenant and promises, which shall be fulfilled; and to his Son, the surety and Savior of his people.

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AWESOME GOD God Is Our Restorer (July 8) Day 3

10 For thus says the Lord: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place.

John Gill

For thus says the Lord: When seventy years are completed for Babylon—These seventy years are not to be reckoned from the last captivity under Zedekiah; nor from the precise present time; nor from the first of Jeconiah’s captivity; but the fourth year of Jehoiakim, and the first of Nebuchadnezzar, when he first came up against Jerusalem; see Jer 25:1-2, 11;

I will visit you—In a way of mercy, by stirring up Cyrus king of Persia to grant them their liberty:

And I will fulfill towards you my promise and bring you back to this place—Meaning the promise of return from their captivity to their own land; which was a good word of promise, a promise of good things; which was good news to them, and of which there was no doubt of its performance, since God is faithful who has promised, and is able also to perform. It was from hence, and Jer 25:11, 19; that Daniel learned the time of the captivity, and the return from it (Dan 9:2).

11 For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.

12 Then you will call upon me and come and pray to me, and I will hear you.

13 You will seek me and find me, when you seek me with all your heart.

14 I will be found by you, declares the Lord, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, declares the Lord, and I will bring you back to the place from which I sent you into exile. JER 29:10-14

1 A Psalm of David. A song at the dedication of the temple.

2 I will extol you, O Lord, for you have drawn me up

and have not let my foes rejoice over me.

John Gill

I will extol you, O Lord—Or “lift you up on high.” The Lord is high in his name, he is the Most High; and in his nature, there is none besides him, nor like to him; and in place, he dwells in the high and Holy Place; he is above all, angels and men; he is above all gods; he is the King of kings, and Lord of lords; he cannot be higher than he is: to extol him, therefore, is to declare him to be what he is; to exalt him in high praises of him, which the psalmist determined to do, for the following reasons;

For you have drawn me up—Or “out”; from the pit of nature; the low estate of unregeneracy; the pit wherein is no water: the horrible pit, the mire and clay of sin and misery, in which all men, while unconverted, are; and out of which they cannot lift themselves, being without strength, yea, dead in sin: this is God’s work; he takes out of this pit, he draws out of it by his efficacious grace; he raises up the poor out of the dust, and lifts up the beggar from the dunghill; and this is an instance of his grace and mercy, and requires a new song of praise: or this may regard some great fall by sin, from which he was restored, through the grace and power of God; or deliverance from great troubles, compared to waters, out of which he was drawn (Psa 18:17); and was lifted up above his enemies; and agrees very well with his being brought to his palace and throne again, upon the defeat of Absalom;

And have not let my foes rejoice over me—As Satan does over unregenerate sinners, when he possesses their hearts, and keeps the house and goods in peace; and as the men of the world do over fallen saints, when forsaken by the Lord, and afflicted by him, and are under the frowns of his providence; but the conspirators against David were not suffered to succeed and rejoice over him, which they otherwise would have done; and for this he praises the Lord.

3 O Lord my God, I cried to you for help,

and you have healed me.

4 O Lord, you have brought up my soul from Sheol;

you restored me to life from among those who go down to the pit.

5 Sing praises to the Lord, O you his saints,

and give thanks to his holy name.

6 For his anger is but for a moment,

and his favor is for a lifetime.

Weeping may tarry for the night,

but joy comes with the morning.

Avodah Zarah 4b:6

The Gemara further discusses this matter: And how long does his indignation last? It lasts a moment. And how long is a moment? Ameimar, and some say Ravina, said: It lasts as long as it takes to say the word moment. The Gemara asks: And from where do we derive that God’s anger lasts for only a moment? As it is written: “His anger is but for a moment, and his favor, for a lifetime” (Psa 30:6). And if you wish, say instead that it is derived from here: “Hide yourself for a brief moment, until the anger has passed by” (Isa 26:20), meaning that God’s anger passes in a mere moment.

Rashi

For . . . for a moment—For his anger is but for a short moment.

His favor is for a lifetime, there is long life in appeasing and placating him.

Sanhedrin 105b:7

That is what Balaam said to Balak: “How can I curse whom God has not cursed? How can I condemn, whom God has not condemned?” (Num 23:8). Since God did not become angry, Balaam was unable to curse the Jewish people. It is written: “And God is angry every day” (Psa 7:12). And how long is the duration of his anger? It is one moment, as it is stated: “For his anger endures but for a moment, and his favor is for a lifetime” (Psa 30:6).

Blessed are those who mourn, for they shall be comforted. MAT 5:4

7 As for me, I said in my prosperity,

“I shall never be moved.”

8 By your favor, O Lord,

you made my mountain stand strong;

you hid your face;

I was dismayed.

9 To you, O Lord, I cry,

and to the Lord I plead for mercy:

10 “What profit is there in my death,

if I go down to the pit?

Will the dust praise you?

Will it tell of your faithfulness?

11 Hear, O Lord, and be merciful to me!

O Lord, be my helper!”

12 You have turned for me my mourning into dancing;

you have loosed my sackcloth

and clothed me with gladness,

13 that my glory may sing your praise and not be silent.

O Lord my God, I will give thanks to you forever! PSA 30:1-13

10 Thus says the Lord: In this place of which you say, ‘It is a waste without man or beast,’ in the cities of Judah and the streets of Jerusalem that are desolate, without man or inhabitant or beast, there shall be heard again

11 the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those who sing, as they bring thank offerings to the house of the Lord:

“Give thanks to the Lord of hosts,

for the Lord is good,

for his steadfast love endures forever!”

For I will restore the fortunes of the land as at first, says the Lord.

Berakhot 6b:33

Rabbi Abbahu said: The reward for causing a groom to rejoice is the same as if one had offered a thanks-offering in the temple, for as it is stated later in the previously cited verse from Jeremiah: “Those who bring a thanks-offering to the house of the Lord.”

And Rav Nahman bar Yitzhak said: The reward for causing a groom to rejoice is the same as if one rebuilt one of Jerusalem’s ruins, as it is stated later in the same verse: “For I will restore the fortunes of the land as it was in the beginning.”

12 Thus says the Lord of hosts: In this place that is waste, without man or beast, and in all of its cities, there shall again be habitations of shepherds resting their flocks.

13 In the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negeb, in the land of Benjamin, the places about Jerusalem, and in the cities of Judah, flocks shall again pass under the hands of the one who counts them, says the Lord. JER 33:10-13

8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.

They shall go after the Lord;

he will roar like a lion;

when he roars,

his children shall come trembling from the west . . . HOS 11:10

John Gill

They shall go after the Lord—That is, after the Messiah, who is Jehovah our righteousness; that Jehovah the Jews pierced, and now shall mourn at the sight of, being converted to him; for these are the chosen of God among that people, who in the latter day shall partake of the grace and favour before expressed, in consequence of which they shall be set a seeking the Lord their God, and David their king; and, finding him, shall follow after him, as sheep go after their shepherd, being led by him into green pastures; as subjects follow their prince, obeying his commands and orders; as soldiers march after their leader and commander, so these after Christ, the great captain of their salvation, part of whose armies they will make: they will walk under the influence of his grace, having life, strength, guidance, and direction, from him, which walking implies; they will walk not after the flesh, as they now do, but after the Spirit of Christ, taking him for their guide, by whom they will be led into all truth, as it is in Jesus; they will walk in his ways, in all the paths of faith and holiness, truth and righteousness; in all the commandments and ordinances of the Lord, according to his word. The Targum is,

“they shall go after the worship of the Lord”;

He will roar like a lion—The Lord Christ they walk after; who is the Lion of the tribe of Judah, the Israelites shall now follow after; receiving, embracing, and confessing him the true Messiah. So the Targum,

“and his Word shall be as a lion that roars”;

Christ, the essential Word of God: and so Jarchi, according to Lyra, interprets it of the Messiah to come; who is compared to a lion for his strength and courage, and for the fierceness of his wrath against his enemies; and his voice, in his word, is like the roaring of a lion, exceeding loud, and reaching far, even the uttermost parts of the earth; as it did in the first times of the gospel, and will in the last; and which the Jews particularly, in each of the parts of the world, will hear, and Gentiles also, and be affected with it; for it will be also very strong, powerful, and efficacious; which is another reason of its being compared to a lion roaring; see Joe 4:16; Rev 10:2;

He roars, his children shall come trembling from the west—The children of Israel, the children of God, his adopted ones, whom he has predestinated to the adoption of children; these, through the first impressions of Christ’s voice or word upon them, shall startle, and be set a trembling, and be astonished, as Saul was, when called and converted; as it is reported of the lion, that, when it roars, other beasts are so terrified that they are quite stunned and amazed, and are not able to stir; but though the first sound of the voice of Christ may have some effect upon the Jews, yet this will not cause them to tremble at him so as to flee from him, but to cause them to flee to him: for the phrase is expressive of motion towards him, and to their own land, as appears from Hos 11:11; when filled with a sense of his majesty and grace, they shall approach him with a holy awe of him, with fear and trembling: or “come with honour”; agreeably to 1Sa 16:4; having high, honourable, and grand sentiments and apprehensions of him; so that this trembling, at least, issues in a godly and filial fear and reverence of him, suitable to their character as children. The phrase, “from the west,” or “from the sea,” meaning the Mediterranean sea, which lay west of Judea, and is often used for the west, may signify the western or European part of the world, where the Jews for the most part are, and from whence they will be gathered. The Targum is,

“for he roars, and the captives shall be gathered from the west.”

9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.

10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 1PE 5:8-10

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AWESOME GOD God Is Our Guide (July 7) Day 2

You have led in your steadfast love the people whom you have redeemed;

you have guided them by your strength to your holy abode. EXO 15:13

Rashi

You have led—Heb. נֵהַלְךְתָּ, an expression of leading. Onkelos, however, translated it in the sense of bearing and carrying, but he was not particular to translate according to the Hebrew expression (i.e., to translate literally).

But he lingered. So the men seized him and his wife and his two daughters by the hand, the Lord being merciful to him, and they brought him out and set him outside the city. GEN 19:16

Rashi

But he lingered in order to save his property.

Seized—One of these was commissioned to rescue him whilst his fellow was to overthrow Sodom; that is why it is stated (v. 17) “and one said, ‘Escape . . . ,’ ” and it is not stated “and they said” (Bereishit Rabbah 50:11).

No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. JOH 6:44

19 . . . you in your great mercies did not forsake them in the wilderness. The pillar of cloud to lead them in the way did not depart from them by day, nor the pillar of fire by night to light for them the way by which they should go.

John Gill

You in your great mercies did not forsake them in the wilderness—Where no supply could be had, if he had cast them off, see Neh 9:17,

The pillar of cloud to lead them in the way did not depart from them by day—Which, if it had, they would have been scorched by the heat of the sun:

Nor the pillar of fire by night to show them light, and the way by which they should go—Or otherwise they would have lost their way, and not have known which way to have gone.

1 For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea,

2 and all were baptized into Moses in the cloud and in the sea . . . 1CO 10:1-2

20 You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.

“Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink.” And Moses did so, in the sight of the elders of Israel. EXO 17:6

Bava Metzia 86b:13

With regard to Abraham, the verse states: “And he stood by them under the tree while they ate” (Gen 18:8), and in reference to God, the verse states: “Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it” (Exo 17:6). In the case of Abraham it is written: “And Abraham went with them to set them on their way” (Gen 18:16), and the verse states: “And the Lord went before them by day” (Exo 13:21).

21 Forty years you sustained them in the wilderness, and they lacked nothing. Their clothes did not wear out and their feet did not swell. NEH 9:19-21

John Gill

Forty years you sustained them in the wilderness, and they lacked nothing—As not for food, so neither for garments, as follows:

Their clothes did not wear out and their feet did not swell—Of which see Deu 8:4.

And for about forty years he put up with them in the wilderness. ACT 13:18

John Gill

And for about forty years—From their coming out of Egypt, to their entrance into the land of Canaan:

He put up with them in the wilderness—Which were very perverse and provoking; as their murmuring for water, their rebellion against Moses and Aaron, their idolatry and the ill report brought on the good land by their spies; and yet the Lord fed them, and led them, and kept them as the apple of his eye: some think the true reading is, “he bore,” or “fed them,” as a nurse bears and feeds her children; and so the Syriac, Arabic, and Ethiopic versions render it, “he nourished them”; rained manna, and gave them quails from heaven, and furnished a table for them in the wilderness: and indeed, though there were instances of God’s patience and forbearance with them, yet certain it is, that as he was tempted and proved by them, so he was grieved with them during the forty years in the wilderness; and often let fall his vengeance upon them, by cutting off great numbers of them; and even the carcasses of all that generation that came out of Egypt fell in the wilderness; nor did any of them enter into the land of Cannan, but Joshua and Caleb.

4 Make me to know your ways, O Lord;

teach me your paths.

Now therefore, if I have found favor in your sight, please show me now your ways, that I may know you in order to find favor in your sight. Consider too that this nation is your people. EXO 33:13

Rashi

Now therefore—If it is true that I have found favor in your sight, please show me now your ways, i.e., what reward you give to those who find favor in your sight.

That I may know you in order to find favor in your sight means, that I may know by this the nature of the reward you bestow, since I have found favor in your sight. The explanation of “in order to find favor” accordingly is: in order that I may find out how great is the reward attendant on this finding favor.

Consider too that this nation is your people so that you should not say (Exo 32:10), “in order that I may make a great nation of you,” whilst these (the whole people) you will abandon! Consider that they are your nation from of old, and if you reject them, surely I cannot rely upon it that those who are born of me will endure—rather let me know through this people the reward that is to be paid me. Although our Rabbis expounded on this in Tractate Berakhot 7a but I come to explain the verses in a manner fitting to them and in their context.

5 Lead me in your truth and teach me,

for you are the God of my salvation;

for you I wait all the day long. PSA 25:4-5

It is written in the Prophets, “And they will all be taught by God.” Everyone who has heard and learned from the Father comes to me . . . JOH 6:45

John Gill

It is written in the Prophets—In the book of the Prophets, as the Ethiopic version renders it: the Jews divided the books of the Old Testament into three parts, the Law, the Prophets, and the Hagiographa; now in that division which was called the Prophets, are the following words: or in one of the prophets, namely, in Isa 54:13; so the Syriac version reads, “in the prophet”; though some think reference is had to more prophets, and more passages than one, as besides the above mentioned (Jer 31:33; Mic 4:2);

And they will all be taught by God—By his Spirit to know themselves, and Jesus Christ; that is, all that are ordained to eternal life; all that are given to Christ, and are chosen in him; all the children of Zion, and who are the children of God; these are all, sooner or later, in a special manner, taught of God: and which does not intend mere external instructions, and objective teachings by the ministry of the word, for many are so taught, who never come to Christ; but special teachings, such as are attended with the energy of divine grace, and the power of the Spirit of God, who guides into all truth, savingly and spiritually: for this is to be understood of their being taught in the gospel of Christ, and not in the law, as the Targum paraphrases it,

“all your children shall learn in the law of the Lord.”

And that this prophecy refers to gospel times, is clear from the citation and application of the first verse of it, to the church in the times of the apostles (Gal 4:27). The Jews themselves acknowledge the prophecy belongs to the times of the Messiah, to which they expressly apply the words in Isa 54:5, “your Maker is your husband.” And one of their modern commentators allows, that this very passage, “all your children shall be taught by God,” refers, “to the time to come”; that is, to the times of the Messiah: in this citation, those words, “your children,” are left out, to show that the words are not to be restrained to the people of the Jews, as they might seem by that clause, and to whom the Jews would limit them: for so they say,

“they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, ‘and all your children are taught by God.’ ”

But our Lord, by these words, instructs us, and would have us observe, that all that the Father has given him, whether Jews or Gentiles, of whom he had been speaking in the preceding verses, should be taught of God; and so taught, as to be drawn and brought to him, and believe in him, and have everlasting life: wherefore he infers from hence, that every man, whether a Jew or a Gentile, that is taught of God, will come to him in a spiritual way, and trust in him for eternal life and happiness, as follows:

Everyone who has heard and learned from the Father comes to me—Everyone who has heard the voice of the Father’s love, grace, and mercy in the gospel, and has learned of him the way of peace, life, and salvation by Christ, under the influence of his grace, comes to Christ; being encouraged by the declarations and promises of grace he has heard and learned, and ventures his soul on Christ, and commits it to him; trusting and relying on his person, blood, righteousness, and sacrifice, for justification, pardon, atonement, acceptance with God, and eternal life.

For all who are led by the Spirit of God are sons of God. ROM 8:14

John Gill

For all who are led by the Spirit of God—Not by the spirit of the world, or of the devil, or by their own spirits: the act of leading ascribed to the Spirit is either in allusion to the leading of blind persons, or such who are in the dark; or rather to the leading of children and teaching them to go; which supposes life in those that are led, and some degree of strength, though a good deal of weakness; and is a display of powerful and efficacious grace, and is always for their good: the Spirit of God leads them from sin, and from a dependence on their own righteousness, in paths they formerly knew not, and in which they should go, in the paths of faith and truth, of righteousness and holiness, and in a right, though sometimes a rough way; he leads them to the person, blood, and righteousness of Christ, and to the fulness of grace in him; into the presence of God, to the house and ordinances of God; into the truths of the gospel, from one degree of grace to another, and at last to glory; which he does gradually, by little and little he leads them to see the iniquity of their hearts and natures, to lay hold on Christ and salvation by him, into the doctrines of grace, and the love and favour of God, and proportionally to the strength he gives: now such persons,

Are sons of God—Not in so high a sense as Christ is; nor in so low a sense as Adam was, and angels are; much less in such sense as wicked magistrates be; nor merely as professors of religion in common; but by adoption, not national, such as that of the Jews, but special; and which has some agreement with civil adoption, it being of persons to an inheritance, which they have no legal right unto, and it is done freely: though there is a difference between the one and the other; for in divine adoption there is no need on the adopter’s side; nor no worth on the side of the adopted; proper qualifications are conveyed to them for the enjoyment of the inheritance, and which is enjoyed, the father and firstborn being living, and is an inheritance which vastly exceeds all others: now this blessing of being the sons of God, is owing not to ourselves, nor to our earthly parents, but to God; to the Father, who predestinated to it, and fixed it in the covenant of grace; to Christ, it is by him, as the Son of God, it is through him, as the mediator, and it is for him, it is for his glory; and also to the Spirit of God, who manifests it, works faith to receive it, witnesses to it, and seals up to the full enjoyment of it. This favour is an instance of surprising grace, exceeds other blessings, makes the saints honorourable, is attended with many privileges, and lasts for ever: such who are in this relation to God, ought to ascribe it to his grace, to require him with thankfulness, and a becoming conversation, to be followers of him, and to love, honour, and obey him.

5 Trust in the Lord with all your heart,

and do not lean on your own understanding.

Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. ROM 12:16

6 In all your ways acknowledge him,

and he will make straight your paths. PRO 3:5-6

Avot D’Rabbi Natan 17:7

Let all your actions be for the sake of heaven. Meaning, for the sake of the law, as it says (Pro 3:6), “In all your ways acknowledge God, and he will straighten out your paths.”

Berakhot 63a:13

Bar Kappara taught: Which is a brief passage upon which all fundamental principles of the law are dependent? “In all your ways acknowledge him, and he will make straight your paths” (Pro 3:6). Rava said: One must apply this principle even to acts of transgression, as even then one must adhere to God and refrain from sinning excessively.

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AWESOME GOD God Is Our Comfort (July 6) Day 1

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

You will say in that day:

“I will give thanks to you, O Lord,

for though you were angry with me,

your anger turned away,

that you might comfort me.” ISA 12:1

Rashi

You will say when you see the nations being sentenced to disgrace and abhorrence.

I will give thanks to you, O Lord, for though you were angry with me and you exiled me, and my exile atoned for me, and now, amends have been made for my iniquity. Your anger turned away, that you might comfort me. Jonathan renders: I will confess before you, O Lord, that I sinned before you, and, therefore, you were angry with me, and were it not for your mercy, I would not be worthy to have your anger turn away and comfort me, and behold, your anger has turned away from me.

TRUST WORTHY God’s Remnant: God is our ultimate deliverer and comforter

In the end, we will see that all things come together for God’s greater purposes, which transcend our lifetime and our own problems. Isaiah’s prophecy assured the Israelites that he would leave a remnant and they would ultimately thank the Lord for turning away his anger and giving them comfort. As we undergo challenges in life, we can thank God for his sovereignty and love that molds our character and draws us close, put our trust in him, and be assured of his deliverance and comfort. How have you experienced the comfort of God even as you go through challenges?

Blessed are those who mourn, for they shall be comforted. MAT 5:4

5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. 2CO 1:3-5

1 To the choirmaster. Of the Sons of Korah. According to Alamoth. A Song.

2 God is our refuge and strength,

a very present help in trouble.

3 Therefore we will not fear though the earth gives way,

though the mountains be moved into the heart of the sea,

4 though its waters roar and foam,

though the mountains tremble at its swelling.

5 There is a river whose streams make glad the city of God,

the holy habitation of the Most High.

6 God is in the midst of her; she shall not be moved;

God will help her when morning dawns.

7 The nations rage, the kingdoms totter;

he utters his voice, the earth melts.

8 The Lord of hosts is with us;

the God of Jacob is our fortress.

9 Come, behold the works of the Lord,

how he has brought desolations on the earth.

10 He makes wars cease to the end of the earth;

he breaks the bow and shatters the spear;

he burns the chariots with fire.

John Gill

He makes wars cease to the ends of the earth—As at the birth of Christ, the Prince of Peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not last long; and in the times of Constantine, signified by silence in heaven for half an hour (Rev 8:1); when for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed; when nations shall learn war no more, and Christ’s kingdom will take place; of which and its peace there shall be no end (Psa 72:7; Isa 2:4; 9:5-6). The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities;

He breaks the bow and shatters the spear; he burns the chariots with fire—Or “carts” or “wagons,” in which, as Aben Ezra observes, arms and provision were carried for the use of soldiers; the Targum renders it “round shields”: and the destroying of all these military weapons and carriages is a token of peace, and of war’s being caused to cease, there being no more use for them; with this compare Eze 39:8-9. It was usual to burn the arms of enemies taken in war.

11 “Be still, and know that I am God.

I will be exalted among the nations,

I will be exalted in the earth!”

12 The Lord of hosts is with us;

the God of Jacob is our fortress. PSA 46:1-12

50 This is my comfort in my affliction,

that your promise gives me life.

9 By day the Lord commands his steadfast love,

and at night his song is with me,

a prayer to the God of my life.

Rashi

By day the Lord commands his steadfast love—May the light of the redemption come, and may the Lord command his steadfast love to us.

And at night—In the darkness of the exile and the troubles.

His song is with me—Heb. שירה. May his resting place be in our midst. שּׁירה is an expression of camping, as we translate (2Sa 17:26): “And Israel encamped,” וּשְּׁרָא. I learned this from the Great Masorah, which associates this word with (1Ki 5:12): “And his songs (שירו) were 1,005,” in the “aleph-beth” of two words with different meanings (homonyms). This taught me that this is not an expression of song, but the Midrash Aggadah does interpret it as an expression of song, interpreting in this manner: Israel says to the Holy One, blessed be he: “We remember what you did for us in Egypt. You commanded us one commandment by day on the eve of the Passover, and we observed it, and at night, you redeemed us and we sang a hymn before you. But now we keep many commandments, yet you do not redeem us. Because of this, I will say to God, my Rock, ‘Why have you forgotten me?’ ”

12 Why are you cast down, O my soul,

and why are you in turmoil within me?

Hope in God; for I shall again praise him,

my salvation and my God. PSA 42:9, 12

76 Let your steadfast love comfort me

according to your promise to your servant. PSA 119:50, 76

16 And I will ask the Father, and he will give you another Helper, to be with you forever,

17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. JOH 14:16-17

John Gill

Even the Spirit of truth, whom the world cannot receive—These words explain who is meant by the Helper, “even the Spirit of truth”; the true Spirit of God, the dictator of the Scriptures of truth, who leads men into the truths of the gospel, confirms them in them, and gives boldness and freedom to own, and confess them before men:

Whom the world cannot receive—The men of the world, who are as they came into the world, carnal and natural men, can neither receive the Spirit nor the things of the Spirit, the truths and doctrines of the gospel; they can neither receive them into their understandings, nor into their affections; and indeed, because they cannot understand them, therefore they do not love them, but despise and hate them:

Because it neither sees him nor knows him—The world, and the men of it, can neither see him with their bodily eyes, because he is a “spirit”; nor know him with their understandings, because he is the “Spirit of truth,” which they are ignorant of, for want of a spiritual discerning.

You know him—As a spirit of illumination, regeneration, and conversion:

For he dwells with you—He is an inhabitant in your hearts, he has taken up his residence in you as his temples:

And will be in you—As a Helper, when I am gone from you; and as a Spirit of truth to guide you into all truth, to stand by you, and assist you in preaching it, and to enable you to bear a faithful and glorious testimony for it.

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.

15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.

16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. HEB 4:14-16

. . . and the Lord said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat.” LEV 16:2

John Gill

And the Lord said to Moses, “Tell Aaron your brother”—Who was the high priest; and what is here said to him was binding on all high priests in succession from him:

Not to come at any time into the Holy Place—Or “holiness,” which was holiness itself, or the Most Holy Place, as distinguished from that which was sometimes called the Holy Place, where stood the incense altar, the showbread table, and the lampstand, into which Aaron went every day, morning and evening, to do the service there enjoined him; but into the holy of holies here described, as appears by the after description of it, he might not go at all times, or every day, or when he pleased, only once a year, on the Day of Atonement; though, according to the Jewish writers, he went in four times on that day, first to offer incense, a second time to sprinkle the blood of the bullock, a third time to sprinkle the blood of the goat, and a fourth time to fetch out the censer; and if he entered a fifth time, he was worthy of death. Some have observed, that this respected Aaron only, and not Moses; that though Aaron might not go in when he pleased, and only at a time fixed, yet Moses might at any time, and consult the Lord upon the mercy seat, see Exo 25:22. Pausanias makes mention of several heathen temples which were opened but once a year, as the temples of Hades Dindymene, and Eurymone, and particularly the temple of Minerva, into which only a priest entered once a year; which perhaps was in imitation of the Jewish high priest:

Inside the veil, before the mercy seat that is on the ark—This is a description of the Holy Place, into which the high priest might not go at any time, or at pleasure; it was inside the veil that divided between the Holy Place, and the Most Holy, where stood the mercy seat, which was a lid or covering to the ark, at the two ends of which were the cherubim, the seat of the divine Majesty; which was a type of heaven for its holiness, being the habitation of the holy God, Father, Son, and Spirit, and of holy angels, and holy men, and where only holy services are performed; and for its invisibility, where dwells the invisible God, where Christ in our nature is at present unseen by us, and the glories of which are not as yet to be beheld; only faith, hope, and love, enter inside the veil, and have to do with unseen objects there; and also for what are in it, as the ark and mercy seat, types of Christ, through whom mercy is communicated in a way of justice, he being the propitiation and the fulfilling end of the law for righteousness. And this caution was given to Aaron,

So that he may not die—By appearing in the presence of God without his leave and order:

For I will appear in the cloud over the mercy seat—This one would think should be a reason why he should not die, when he came into the Most Holy Place, because there was the mercy seat, and Jehovah on it: and besides the cloud of incense on it, he went in with, for so many understand by the cloud, the cloud of incense: thus Aben Ezra says, the sense is, that he should not enter but with incense, which would make a cloud, and so the glory not be seen, lest he should die: and Jarchi observes, that the Midrash, or the more mystical and subtle sense is, he shall not go in but with the cloud of incense on the Day of Atonement; but the more simple meaning, or plain sense of the words is, as the same writer notes, that whereas he did continually appear there in the pillar of cloud; and because his glorious Majesty is revealed there, he is cautioned not to use himself to go in, i.e. at any time; with which agrees the Targum of Jonathan,

“for in my cloud the glory of my divine Majesty, shall be revealed over the mercy seat.”

And this being the case, such a glory being there, though wrapped up in a cloud and thick darkness, it was dangerous to enter but by divine order.

3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.

4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” REV 21:3-4

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AWESOME GOD God Is With Us (July 5) Preparing for the fast

1 In the beginning was the Word, and the Word was with God, and the Word was God.

Your throne, O God, is forever and ever.

The scepter of your kingdom is a scepter of uprightness . . . PSA 45:7

John Gill

Your throne, O God, is forever and ever—This verse and Psa 45:8 are cited in Heb 1:8-9; and applied to the Son of God, the second Person in the Trinity; and therefore are not an apostrophe to the Father, as some have said; nor will they bear to be rendered, “your throne is the throne of God,” or “your throne is God”; or be supplied thus, “God shall establish your throne.” But they are spoken of the Son of God, who is truly and properly God, the true God and eternal life; as appears by the names by which he is called, as Jehovah, and the like; by his having all divine perfections in him; by the works which he has wrought, and by the worship which is given to him; and to whom dominion is ascribed, of which the throne is an emblem (Gen 41:40). And this his government is either general, over angels, good and bad, and over men, even wicked men, and over the greatest among men, the kings of the earth; or special, over his own church and people, and which is exercised by his Spirit and grace in them; by his word and ordinances among them; and which will be in a glorious manner in the latter day; and in heaven, though not in the same manner as now, and that to all eternity: for to this government duration for ever and ever is attributed; Christ will have no successor, he will die no more; nor can his government be subverted or taken out of his hands, or he be removed from his throne by any of his enemies, or by all of them; and though his kingdom will be delivered up to the Father, it will not cease, it is an everlasting one;

The scepter of your kingdom is a scepter of uprightness—Meaning either the gospel, which is the golden scepter of mercy and grace, stretched out and held forth for the encouragement of sensible sinners; and is a scepter of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men: or rather the righteous administration of Christ’s government is meant, the scepter being an emblem of dominion and government (Gen 49:10; Num 24:17).

Rashi

Your throne, O God—Your throne, O prince and God, shall exist forever and ever, as the matter that is stated (Exo 7:1): “I have made you a judge to Pharaoh.” And why? Because “a scepter of your kingdom is a scepter of uprightness,” that your judgments are true, and you are fit to govern.

2 He was in the beginning with God.

John Gill

He was in the beginning with God—This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the Word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.

3 All things were made through him, and without him was not any thing made that was made.

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. JOH 1:1-3, 14

You are the most handsome of the sons of men;

grace is poured upon your lips;

therefore God has blessed you forever. PSA 45:3

John Gill

You are the most handsome of the sons of men—Here begins the psalm, and this is an address to the King Messiah, the subject of it, commending him for his beauty and majesty; which is not to be understood of his divine beauty or his glory, as the only begotten of the Father, in which he is the brightness of his glory, and the express image of his person; for this admits of no comparison, nor is the beauty of angels and men to be mentioned with it; but of the beauty of his human nature, both in body and soul, which being the immediate produce of the Holy Spirit, and without sin, and full of wisdom, grace, and holiness, must transcend that of any or all the sons of Adam. They are all deformed by sin; and whatever spiritual beauty there is in any of them, they have it from Christ; they are goodly through his majesty the outward beauty of men is vain and deceitful, and soon perishes; but Christ is ever the same, and he esteemed of by all that know him, as exceeding precious, altogether lovely, and transcendently excellent and glorious. The Hebrew word here used is doubled in its radicals, which denotes the exceeding great fairness and beauty of Christ, especially as mediator, and as full of grace and truth. It follows,

Grace is poured upon your lips—By which is meant the matter of his speech, or the gospel preached by him; these words of grace, as Kimchi on the text expresses himself; or gracious words which proceeded out of his mouth (Luk 4:22). The gospel of the grace of God was given him to preach; it was put into his mouth, and that in great abundance; it was given at sundry times and in various manners, and by piecemeal, to the prophets before him; but it was poured into his lips, and he was abundantly qualified for preaching it, by having the Spirit without measure given him; and so was poured out in a graceful manner, with great authority, and as never man before him spoke, in doctrines of grace, gracious invitations, precious promises, excellent prayers, and even words of eternal life; see Son 5:13;

Therefore God has blessed you forever—Or, “because God has blessed you forever”; in his human nature, with the grace of union to the Son of God, and with all the gifts and graces of the Spirit of God; and as mediator, with all spiritual blessings, with grace and glory for his people. Hence all his majesty, grace, and gracefulness.

Rashi

You are the most handsome of the sons of men who engage in the work of transitory life. Why? Because grace is poured upon your lips to instruct according to the halachah. הוּצַק means “poured,” as (Exo 38:27): “to cast (לצקת)”; (Gen 28:18), “and poured (ויצק) oil.”

Therefore . . . blessed you as it is stated (below 29:11): “May the Lord give strength to his people!” And what is their reward? “May the Lord bless his people with peace!”

Behold, the virgin shall conceive and bear a son,

and they shall call his name Immanuel

(which means, God with us). MAT 1:23

5 For to us a child is born,

to us a son is given;

and the government shall be upon his shoulder,

and his name shall be called

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace.

Tractate Derekh Eretz Zuta, Section on Peace 11

R. Joshua said: Great is peace, for the name of the Holy One, blessed be he, is called “peace,” as it is stated, And he called it, The Lord Is Peace (Jdg 6:24). R. Ḥiyya b. Abba said: Hence it can be deduced that a person may not extend a greeting of peace to his fellow in a place of filth, because it is stated, And Gideon built an altar there to the Lord and called it, The Lord Is Peace. Now if an altar which does not eat, drink or smell and was erected only to make an atonement for the sins of Israel is called “peace,” he who loves peace and pursues peace, who welcomes people with the greeting of peace and responds with peace, and who maintains peace between Israel and their Father in heaven, how much more so! R. Jose the Galilean said: Even the name of the Messiah is called “peace,” as it is stated, And his name shall be called . . . Prince of Peace.

6 Of the increase of his government and of peace

there will be no end,

on the throne of David and over his kingdom,

to establish it and to uphold it

with justice and with righteousness

from this time forth and forevermore.

The zeal of the Lord of hosts will do this. ISA 9:5-6

5 Have this mind among yourselves, which is yours in Christ Jesus,

John Gill

Have this mind among yourselves—The Arabic version renders it, “let that humility be perceived in you.” The apostle proposes Christ as the great pattern and exemplar of humility; and instances in his assumption of human nature, and in his subjection to all that meanness, and death itself, even the death of the cross in it; and which he mentions with this view, to engage the saints to lowliness of mind, in imitation of him; to show forth the same temper and disposition of mind in their practice,

Which also was in Christ Jesus—Or as the Syriac version, “think the same thing as Jesus Christ”; let the same condescending spirit and humble deportment appear in you as in him. This mind, affection, and conduct of Christ, may refer both to his early affection to his people, the love he bore to them from everlasting, the resolution and determination of his mind in consequence of it; and his agreement with his Father to take upon him their nature in the fulness of time, and to do his will, by obeying, suffering, and dying in their room and stead; and also the open exhibition and execution of all this in time, when he appeared in human nature, poor, mean, and abject; condescending to the lowest offices, and behaving in the most meek and humble manner, throughout the whole of his life, to the moment of his death.

6 who, though he was in the form of God, did not count equality with God a thing to be grasped,

7 but emptied himself, by taking the form of a servant, being born in the likeness of men.

8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. PHP 2:5-8

. . . his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance. DEU 21:23

John Gill

His body shall not remain all night on the tree—Which is to be understood of any and everyone that was hanged, and not of the rebellious son only; of whom Josephus says, that he was to be stoned by the multitude without the city, and having remained a whole day for a spectacle to all, was to be buried at night; and indeed such a person was not to remain hanging on the tree any part of the night, but to be taken down at sun setting; so the Targum of Jonathan,

“you shall bury him at sun setting”;

so says Maimonides, they hang a man near the setting of the sun and loose him immediately, and if he continues they transgress a negative precept, “his body shall not remain” yea, according to him and to the Mishnah, and which agrees with the practice of the Jews to this day, not only those that were put to death by the Sanhedrin, but whoever suffered his dead to remain unburied a night transgressed a negative command, unless he kept him for his honour, to get for him a coffin and shroud:

But you shall bury him in the same day—By all means, if possible; malefactors were not buried in the sepulchre of their fathers, but there were two burying places provided by the Sanhedrin, one for those that were stoned and burnt, and another for those that were killed with the sword and strangled; and even the instruments of their death were to be buried also, as Maimonides relates, the tree on which he is hanged is buried with him, that there may be no remembrance of the evil, and they say, this is the tree on which such an one was hanged; and so the stone with which he is stoned, and the sword with which he is killed, and the napkin with which he is strangled, all are buried in the place where he is put to death, but not in the grave itself:

For a hanged man is cursed by God—Plainly appears to be so, having committed some foul sin which has brought the curse of God upon him, and which being hanged on a tree was a plain proof and declaration of; and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that

“because he sinned before the Lord he is hanged,”

and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage; on the mention of which it is said,

“it is as if he should say, why is he hanged? because he cursed God, and the name of God was found profaned”:

but though this, or any other capital crime, may be allowed to be the reason of the man’s being hanged, and so apparently accursed; yet this is not the reason of his being loosed from thence, but his having bore the curse and satisfied the law: and hence this is applied to Christ by the apostle, in Gal 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered; or that thereby he redeemed them from the curse of the law, as the apostle expresses it:

You shall not defile your land that the Lord your God is giving you for an inheritance—Which is another reason for taking down the body from the tree and burying it, lest the land of Canaan, which the Lord had given them for an inheritance, and which was typical of the undefiled inheritance (1Pe 1:4), should be polluted, both in a natural sense, through the putrefaction and corruption, and the disagreeable smell of a dead body, and in a ceremonial sense, as every carcass was defiling, if a person but entered where it was; and therefore a dead body was not to be left hanging openly in the air, and rotting there.

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Thursday of the Thirteenth Week in Ordinary Time (July 1, 2021) Mat 9:1-8

Jesus Heals a Paralytic

1 And getting into a boat he crossed over and came to his own city.

John Gill

And getting into a boat—Or “the boat,” the selfsame ship he came over in, with his disciples. The Gadarenes, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and

He crossed over—The Sea of Tiberias again,

And came to his own city—Not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mar 2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked,

“how long shall a man be in a city before he is as the men of the city? It is answered, ‘twelve months’; but if he purchases a dwelling house, he is as the men of the city immediately”;

that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen.

“A man is not reckoned, ‘as the children of the city,’ or as one of the citizens, in less than twelve months, but he may be called, or accounted, ‘as one of the inhabitants’ of the city, if he stays there thirty days.”

One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it.

2 And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.”

1 A Maskil of David.

Blessed is the one whose transgression is forgiven,

whose sin is covered.

Rashi

A Maskil of David—The Sages said (Pesachim 117a): Every Psalm in which “maskil” is mentioned was said through an interpreter.

Blessed is the one whose transgression is forgiven—Whose transgression the Holy One, blessed be he, forgives, and he conceals his sins. (נשוי is anpardone in Old French, pardoned. The implication is forgiveness, because the forgiveness of iniquity represents the sin being lifted up and withdrawn from upon a person.)

2 Blessed is the man against whom the Lord counts no iniquity,

and in whose spirit there is no deceit. PSA 32:1-2

Rashi

Against whom the Lord counts no iniquity provided that in his spirit there is no deceit, thinking to revert to his “vomit.”

3 And behold, some of the scribes said to themselves, “This man is blaspheming.”

John Gill

And behold, some of the scribes said to themselves—And of the Pharisees also, as Luke says; for there were at this time Pharisees and doctors of the law, who were come out of every town of Galilee and Judea, and out of Jerusalem, sitting and hearing him teach, and observing what he said, and did; who upon hearing him pronounce the sentence of pardon, upon this “paralytic” man, reasoned and concluded in their own minds, though they did not care to speak it out, that

This man is blaspheming—The reason was, because they thought he ascribed that to himself, which was peculiar to God: and so he did, and yet did not blaspheme; because he himself was God, of which he quickly gave convincing proofs.

Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the Name, shall be put to death. LEV 24:16

Rashi

Whoever blasphemes—Heb. וְנֹקֵב. This expression denotes cursing, as in (Num 23:8), “What can I curse (אֶקֹּב) . . . ?” (Sanhedrin 56a).

Whoever blasphemes the name—This teaches us that he is not liable to the death-penalty unless he utters the divine Name. However, he who curses using an ancillary name for God, rather than the explicit, four-letter Name, is not liable to the death penalty (cf. Sanhedrin 56a; Sifra, Emor, Chapter 19 5).

4 But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?

John Gill

But Jesus, knowing their thoughts—Which was a clear evidence, and full demonstration of his deity; for none knows the thoughts of the heart but God; and since he knew the thoughts of men’s hearts, it could be no blasphemy in him to take that to himself which belonged to God, even to forgive sins. And this, one would think, would have been sufficient to have approved himself to them as the true Messiah, that he is “of quick understanding, and judges” (referring to Isa 11:3), let us see whether this man is of quick understanding, and can make judgment, i.e. whether a man is wicked, or not, without any external proof; and when they saw he was not of quick understanding, and could not judge in this manner, they slew him.”

But now Christ needed not any testimony of men; he knew what was in the hearts of men, of which this instance is a glaring proof: hence he said,

“Why do you think evil in your hearts?” It was no evil in them to think that God only could forgive sin; but the evil was, that they thought Christ was a mere man, and ought not to have took so much upon him; and that, for so doing, he was a wicked man, and a blasphemer.

Thus says the Lord God: On that day, thoughts will come into your mind, and you will devise an evil scheme . . . EZE 38:10

John Gill

Thus says the Lord God—Who is the Lord God omniscient, and knows the thoughts of men’s hearts afar off; which, though they are contingent and voluntary, yet certain to the foreknowledge of God; who knows them before they are conceived, and can foretell what they will be, and which come to pass accordingly: it is now above two thousand years ago since this was said, and as yet is not fulfilled, but certainly will be: that

On that day, thoughts will come into your mind—When the Jews shall be in their own land, dwelling in great security; and when Gog or the Turk shall make preparation to disturb them, and shall enter into their land suddenly and furiously; many thoughts shall come into his mind, many schemes and devices, but not good ones:

And you will devise an evil scheme—To do mischief to the Jews; to disturb their peace, to dispossess them of their land, and plunder their substance.

Rashi

Thoughts will come into—Thoughts will arise.

An evil scheme to wage war against me.

5 For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?

John Gill

For which is easier, to say—Christ proceeds to clear himself of the charge of blasphemy, and to prove his power to forgive sins, by putting a case to them, of which he makes themselves judges, and is this: which is easiest to be said,

“Your sins are forgiven,” or to say, “Rise and walk”? Neither of them were easy to a mere creature, but both of them easy to God; and he that could say the one with power and efficacy going along with his word, could say the other as effectually: and whereas it was a plain case, and out of all question, that he could bid this “paralytic” man, though in this weak condition, arise from his bed, stand upon his feet, and go home of himself; and since he had already healed many that were sick of the palsy, and particularly the “centurion’s” servant, by a word speaking, he must have equal power to forgive sin. For to heal the diseases of the body in such a wonderful manner, was a very sensible proof of his power to heal the maladies of the soul; and though these are greater than those of the body, yet since both require divine power, he that is able to do the one, is able to do the other. And that it might appear he did not say this in a boasting manner, he adds,

6 But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.”

John Gill

But that you may know that the Son of Man—That they might have a visible proof, an ocular demonstration, that though he was the Son of Man, truly and really man, yet not a mere man; but also as truly and properly God, God and man in one person, and so

Has authority on earth to forgive sins—Not only ability as God, but even authority to do it as mediator, even whilst he was on earth, in a state of humiliation, in fashion as a man, in the form of a servant, conversing with sinful mortals.

He then said to the paralytic—Turning himself from the scribes, to him, and without putting up any prayer to God, but by a mere word of command, says to him,

Rise, pick up your bed and go home—He ordered him to “rise” from his bed, on which he was carried by four men, and “pick up his bed,” and carry it himself; which would be not only an evidence that the disease had left him, but that he was in full strength, and perfect health; and to “go” to his own “home,” not only that the multitude might see that he could walk home himself, whom they had seen brought by others; but that those in the house, who had been eyewitnesses of his great disorder and weakness, might be also of his cure.

I, I am he

who blots out your transgressions for my own sake,

and I will not remember your sins. ISA 43:25

Rashi

I, I am he who—I am he who erased them from time immemorial lit. from then, and I erase them even now.

For my own sake—Neither in your merit nor in the merit of your forefathers.

7 And he rose and went home.

John Gill

And he rose and went home—Immediately, at the command of Christ, believing he was able to heal him by a word speaking; and, upon his attempt to arise, found himself perfectly healed of his disease, and endued with such strength, that he could, not only with the greatest ease, arise from his bed, stand upon his feet, and walk alone, without any help; but, as the other evangelists declare, took up his bed, on which he lay, carried it home on his shoulders, in the sight of all the people, praising, and giving glory to God for this wonderful cure, which he had received.

8 When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.

John Gill

When the crowds saw it—The miracle that was wrought; when they saw the man take up his bed, and carry it home, which was done by Christ, as a proof of his having power to forgive sin,

They were afraid, and they glorified God—They were struck with amazement and astonishment at the sight, it being what was strange and unusual; the like to which they had never seen before, nor heard of: and concluding it to be more than human; they ascribed it to God; they praised, and adored the divine goodness,

Who had given such authority to men—Of working miracles, healing diseases, and delivering miserable mortals from such maladies, as were otherwise incurable; still looking upon Christ as a mere man, by whom God did these things; not knowing yet the mystery of the incarnation, God manifest in the flesh.