- Querious 2 1 15 Commentary Bible
- Querious 2 1 15 Commentary Kjv
- Querious 2 1 15 Commentary Verse
- Querious 2 1 15 Commentary
- Querious 2 1 15 Commentary In The Bible
- Querious 2 1 15 Commentary Commentary
He moved.—The pronoun here stands for “the Lord,” yet in 1Chronicles 21:1, the temptation is attributed to Satan, and Satan is clearly meant of the devil, and not simply of “an adversary.” This is a striking instance of attributing directly to God whatever comes about under His permission. And yet it is more than that. God has established immutable spiritual as well as material laws, or rather those laws themselves are but the expression of His unchanging will. Whatever comes about under the operation of those laws is said to be His doing. Now David’s numbering the people was the natural consequence of the condition of worldliness and pride into which he had allowed himself to fall. God then moved him, because He had from the first so ordered the laws of the spirit that such a sinful act should be the natural outcome of such a sinful state. Of other interpretations: that which makes the verb impersonal—“one moved”—is hardly tenable grammatically; and that which makes the nominative a sort of compound word—“the wrath of the Lord” (as in some of the ancient versions)—leads to substantially the same explanation as that given above.
Revised Edition. William Barclay's Study Bible Series Reference Files. Matthew 1-10 Matthew 11-28 Mark Luke John 1-7 John 8-21 Acts Romans 1, 2 Corinthians Galatians-Ephesians Philippians-Colossians-1, 2 Thessalonians 1, 2 Timothy-Titus-Philemon Hebrews James-1, 2 Peter 1,2,3 John-Jude Revelation 1-5 Revelation 6-22.
The word “number” in this verse is a different one from that used in the rest of the chapter, and means simply to count, while the other conveys the idea of a military muster. Mailplane 3 8 2 download free.
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- 2 Peter 1:15 - And I will also be diligent that at any time after my departure you will be able to call these things to mind. On StudyLight.org. Mark Dunagan Commentary on the Bible. 2 Peter 1:15 ‘And I will also be diligent that at any time after my departure you.
- 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation I. THE REVELATION OF THE KING (1—10) A. His person—1—4 B. His principles—5—7 C. His power—8—10 II. THE REBELLION AGAINST THE.
Querious 2 1 15 Commentary Bible
&c. By our version, the reader is led to suppose that the Lord, mentioned in the foregoing part of the sentence, moved David to commit this sin of numbering the people. But this is not only quite contrary to the nature and attributes of God, but to what we are expressly told 1 Chronicles 21:1, where we learn that it was Satan, and not the Lord, that moved David to do this. Here then we have a very remarkable instance, which cannot be too much regarded, to warn us against building any particular doctrine, or belief, on certain particular, detached expressions or passages of Scripture, not in harmony with the general tenor of God’s oracles; especially such doctrines as are entirely opposite to the essential nature or attributes of God. For had not this fact of David’s numbering the people been related, through the care of divine providence, by another sacred writer, who entirely clears God from having any concern in moving David to sin, it might have been concluded from the passage before us that God impelled David to this act; and, consequently, that it is consistent with the nature and government of God to excite the human mind to sinful acts: than which there can scarce be any thing more impious imagined. And therefore we may plainly see from hence, that we are not to form our notions from particular passages or expressions of the Holy Scriptures, but from the general tenor of them.24:1-9 For the people's sin David was left to act wrong, and in his chastisement they received punishment. This example throws light upon God's government of the world, and furnishes a useful lesson. The pride of David's heart, was his sin in numbering of the people. He thought thereby to appear the more formidable, trusting in an arm of flesh more than he should have done, and though he had written so much of trusting in God only. God judges not of sin as we do. What appears to us harmless, or, at least, but a small offence, may be a great sin in the eye of God, who discerns the thoughts and intents of the heart. Even ungodly men can discern evil tempers and wrong conduct in believers, of which they themselves often remain unconscious. But God seldom allows those whom he loves the pleasures they sinfully covet.And again the anger of the Lord was kindled against Israel - This sentence is the heading of the whole chapter, which goes on to describe the sin which kindled this anger, namely, the numbering of the people 1 Chronicles 21:7-8; 1 Chronicles 27:24. There is no note of time, except that the word 'again' shows that these events happened 'after' those of 2 Samuel 21. (Compare also 2 Samuel 24:25; 2 Samuel 21:14.)
And he moved David - In 1 Chronicles 21:1 the statement is, 'and an adversary' (not 'Satan,' as the King James Version, since there is no article prefixed, as in Job 1:6; Job 2:1, etc.) 'stood up against Israel and moved David,' just as 1 Kings 11:14, 1 Kings 11:23, 1 Kings 11:25 first Hadad, and then Rezon, is said to have been 'an adversary' (Satan) to Solomon and to Israel. Echofon 1 8 0. Hence, our text should be rendered, 'For one moved David against them.' We are not told whose advice it was, but some one, who proved himself an enemy to the best interests of David and Israel, urged the king to number the people.
CHAPTER 24Querious 2 1 15 Commentary Kjv
2Sa 24:1-9. David Numbers the People.
1-4. again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah—'Again' carries us back to the former tokens of His wrath in the three years' famine [2Sa 21:1]. God, though He cannot tempt any man (Jas 1:13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Ex 7:13; 1Sa 26:19; 2Sa 16:10; Ps 105:25; Isa 7:17, &c.). The order was given to Joab, who, though not generally restrained by religious scruples, did not fail to present, in strong terms (see on [279]1Ch 21:3), the sin and danger of this measure. He used every argument to dissuade the king from his purpose. The sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all overruled by the inflexible resolution of the king.David, tempted by Satan, forceth Joab to number the people; who are thirteen hundred thousand fighting men, 2 Samuel 24:1-9. David acknowledgeth his sin in it: having three judgments propounded by God, he is in great distress, and chooseth the pestilence; of which seventy thousand men die, 2 Samuel 24:10-15. David by his humiliation preventeth the destruction of Jerusalem, 2 Samuel 24:16,17. He by Gad’s direction and order from God purchaseth Araunah’s threshing-floor to build an altar there; on which having sacrificed, the plague stayeth, 2 Samuel 24:18-25.
Again, to wit, after the former tokens of his anger, such as the three years’ famine, 2Sa 21.
He moved Davidhe: who? Either,
1. Satan, as is expressed, 1 Chronicles 21:1. Or,
2. God; who is said, in like manner, to stir up Saul against David, 1 Samuel 26:19, and to turn the hearts of the Egyptians to hate his people, Psalm 105:25, and to make men to err from his ways, Isaiah 63:17, and to send strong delusions, &c., and to harden their hearts. All which expressions are not so to be understood, as if God did work these sinful dispositions; which neither was necessary, because they are naturally in every man’s heart, nor possible for the holy God to do; but because he permits them, and withdraws his grace and all restraints and hinderances from them, and giveth occasions and advantages to them; and directs their thoughts to such objects as may indeed be innocently thought of, which yet he knows they will wickedly abuse; and give them up to Satan, who he knows will deceive and entice them to such and such sins; which, being tempted to do by Satan, and being effected by their own wicked hearts, he so orders and overrules, that they shall be punishments for their former sins. Against them, i.e. for Israel’s punishment. To say, or, saying. For this may be referred, either,
1. To God, of whom the same expression is used 2 Samuel 16:10, The Lord said to Shimei, Curse David; which in both places is not to be understood of any command or impulse of God, but of his secret providence disposing things in manner here above expressed. Or,
2. To David; he moved David to say, to wit, to Joab, as he did, 2 Samuel 24:2.
And again the anger of the Lord was kindled against Israel,. It had been kindled, and appeared before in sending a three years' famine among them for Saul's ill usage of the Gibeonites, 2 Samuel 21:1; and now it broke forth again, either for some secret sins committed, as Kimchi suggests, or for the rebellion of Absalom, and the insurrection of Sheba, in which multitudes of them joined; so Abarbinel; no doubt there was cause for it, though it is not expressed: Again, to wit, after the former tokens of his anger, such as the three years’ famine, 2Sa 21.
He moved Davidhe: who? Either,
1. Satan, as is expressed, 1 Chronicles 21:1. Or,
2. God; who is said, in like manner, to stir up Saul against David, 1 Samuel 26:19, and to turn the hearts of the Egyptians to hate his people, Psalm 105:25, and to make men to err from his ways, Isaiah 63:17, and to send strong delusions, &c., and to harden their hearts. All which expressions are not so to be understood, as if God did work these sinful dispositions; which neither was necessary, because they are naturally in every man’s heart, nor possible for the holy God to do; but because he permits them, and withdraws his grace and all restraints and hinderances from them, and giveth occasions and advantages to them; and directs their thoughts to such objects as may indeed be innocently thought of, which yet he knows they will wickedly abuse; and give them up to Satan, who he knows will deceive and entice them to such and such sins; which, being tempted to do by Satan, and being effected by their own wicked hearts, he so orders and overrules, that they shall be punishments for their former sins. Against them, i.e. for Israel’s punishment. To say, or, saying. For this may be referred, either,
1. To God, of whom the same expression is used 2 Samuel 16:10, The Lord said to Shimei, Curse David; which in both places is not to be understood of any command or impulse of God, but of his secret providence disposing things in manner here above expressed. Or,
2. To David; he moved David to say, to wit, to Joab, as he did, 2 Samuel 24:2.
and he moved David against them; not the Lord, but Satan, as may be supplied from 1 Chronicles 21:1; or 'it moved him'; the anger of the Lord, as the last mentioned writer interprets it; or the heart of David, as Ben Gersom; that is, the evil imagination of his heart, as Kimchi; the Lord left him to the corruption of his nature, sometimes called Satan, 2 Corinthians 12:7; which wrought powerfully in him, and stirred him up to take a step contrary to the interest of Israel, and what was prejudicial to them, as the event showed: it moved him to say; to Joab and his captains:
go, number Israel and Judah: not all the individuals, but such as were fit for war, able to bear arms, see 2 Samuel 24:9. Macos high sierra apple.
And {a} again the anger of the LORD was kindled against Israel, and {b} he moved David against them to say, Go, number Israel and Judah.Slotastic casino instant play. (a) Before they were plagued with famine, 2Sa 21:1.
https://workerpoker-gkdt-vs-zues-thor.peatix.com. (b) The Lord permitted Satan, as in 1Ch 21:2.
View Bible Text For years I have wondered whether the Christmas Eve sermon is of any consequence.
I suspected preachers are better off reading or telling Luke’s account of the Nativity of our Lord really well, and allowing the carols, the candles, and Christ incarnate in bread and wine to proclaim the “good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord” (Luke 2:10-11).
Then I was invited to offer this reflection. Since I am not scheduled to preach on Christmas Eve, I asked myself what I wanted to hear. I find myself hungering for a word that will startle me in the same way the angel’s announcement startled the shepherds. As a listener, I determined that the Christmas Eve sermon is only of any consequence if it is more consequential than “sleep in heavenly peace” because “Christ the Savior is born.”
So what is such a word? I’ve heard preachers justifiably bash economically powerful celebrations of Christmas. Indeed, Luke acknowledges and then turns away from the structures of political power — Augustus and Quirinius. We are proud to proclaim that emperors, governments, laws, and world orders are trumped by and rendered servants of God’s saving purpose.
Querious 2 1 15 Commentary Verse
But there is more. Reading the Christmas story in context, I realized that Luke nods in the direction of and turns away from religious as well as political power — the high priesthood of Annas and Caiaphas (Luke 3:2). The word of God didn’t go to church. The angel’s announcement of the fulfillment of prophecy goes not to the Temple but to shepherds living in the fields, and the word of God came to John not in his father Zechariah’s office in the Temple but out in the wilderness.
So I imagine hearing the startling word that, if we want to experience the newborn Christ, and we take Luke’s account seriously, the last place to be on Christmas Eve is in church, because Jesus is being born where people need him most.
So, I imagine the preacher inviting us to spend Christmas Eve — physically or spiritually — neither in the glow of a tree-lit sanctuary nor the sentimentality of carols and candles nor the warmth of the family hearth, but in the fields of the isolated, the disenfranchised and the forgotten, or in our own painful places of spiritual wilderness, because God speaks the good news of Christ’s coming there. God brings great joy to those who need it most there. And God does even more.
Querious 2 1 15 Commentary
“In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them” (Luke 2:8-9). We for whom the church holds a central place sometimes look upon the shepherds as “outsiders.” I’ve portrayed the shepherds as desperate to hear and receive and own the Christmas Gospel.
By the time of Jesus, shepherding had become a profession most likely to be filled from the bottom rung of the social ladder, by persons who could not find what was regarded as decent work. Society stereotyped shepherds as liars, degenerates, and thieves. The testimony of shepherds was not admissible in court, and many towns had ordinances barring shepherds from their city limits. The religious establishment took a particularly dim view of shepherds since the regular exercise of shepherds’ duties kept them from observing the Sabbath and rendered them ritually unclean. The Pharisees classed shepherds with tax collectors and prostitutes, persons who were “sinners” by virtue of their vocation.
I have come to regard God sending angels to shepherds as bigger than reaching out to outsiders. Spend enough time in the field, shunned by decent and religious folk, disappointed by God, or overwhelmed by grief, and we stop caring that we are outsiders. We give up trying to get inside religion, or even on God, to get on with life. But God does not give up on us. God sends angels to people who have given up on God. How would you respond to God sending angels to you when you’d given up on God? Like the shepherds, I’d be terrified.
But in Jesus, God comes in a way that is far from frightening. Jesus comes vulnerably, helplessly, as “a child wrapped in bands of cloth and lying in a manger” (2:12). Jesus is born like any other baby, except Jesus is born on the road and laid in a feeding trough. No magi at this manger scene. Jesus is born among the lowly and the poor.
And Luke gives no hint that Jesus is anything special: there is no angel over the stable because the angels are over in the field with the shepherds. In fact, Mary and Joseph only hear of angelic activity because the shepherds tell them. Could it be that we who feel responsible for giving birth to the Christ child or to Christmas or to Christmas worship will receive the good news of great joy not from angelic inspiration but from someone sent to us from out in the field?
Querious 2 1 15 Commentary In The Bible
Yes, the babe born at Bethlehem is about more than reaching out to outsiders. Jesus is born to those who have been outside so long that they have given up on God. We remember the so-called penitent thief, to whom Jesus promised, “Truly I tell you, today you will be with me in Paradise.” But Jesus also hung with and died with the criminal who kept deriding him (Luke 23:39-43).
Querious 2 1 15 Commentary Commentary
Hearing this as I sit in church on Christmas Eve is good news to me because I know and love people who have been outside so long they have given up on God. I know people so down and blue this Christmas that they cannot come to worship. And I suspect your hearers do as well. I suspect that the startling news that, while I sit in worship, God is sending angels out into the fields with good news of great joy, and Jesus is being born among people who have given up on him, will inspire me to sing of joy coming to the world and to sleep in heavenly peace.