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Post by Admin on Jan 24, 2024 14:17:18 GMT -5
SECT. 1.
Of the nature of Reading the Scriptures, what it is.
The second Duty in reference to secret, private, and public
Ordinances is Reading the holy Scriptures, which is nothing else but
a kind of holy conference with God, wherein we inquire after, and He
reveals unto us Himself and His will. When we take in hand,
therefore, the Book of Scriptures, we cannot otherwise conceive of
ourselves than as standing in God's presence, to hear what He will
say unto us. So much the Prophet seems to imply when he expresses
his consulting with God's Word by that phrase of going into the
sanctuary of God (i.e.) in going in unto God; as going into the
Sanctuary is termed 2 Sam. 7.18. So by reading the Word, we come in
unto God; we stand in the presence of God to inquire at His mouth.
English Translation of Latin: i.e., that is.
SECT. 2.
Of fit times and seasons for Reading the Scriptures.
There is a season for every purpose under the Sun, says Solomon; the
observation of which not only adds grace to every good action but
many times facilitates the work itself we have in hand. Now the times
and seasons most convenient for this duty of reading the Scriptures,
are (besides the Sabbath) left to Christian wisdom; only we have
general commands to be frequent and diligent in meditation of the
Word, Josh. 1.8. Psal. 119.97. and the particular times may be either
uncertain and occasional or constant and set.
For the first, we may have occasions to read the Scriptures to resolve
us in doubts, Psal. 73.17. to comfort us in afflictions, Psal. 119.50. to
direct us in matters of advice, Psalm 119.24. to guide us in our way,
Psal. 119.105. to assist us in temptations, Eph. 6.17. Such or the like
occasions may make us have recourse to the word extraordinarily.
For the second, respect must be had both to order and proportion;
for the former, viz. Order, godly men have accustomed to begin the
day with religious exercises, as with prayer, Psa. 5.3.— 55.17.—88.13.
Now although Prayer and the Reading of the Word are two distinct
exercises, yet they mutually help one another, and consequently are
fit to be joined together. And as we must thus begin the day, so it is
very fit to close up the day with the same duties. The evening was
David's time, Psal. 55.17. and Isaac's time, Gen. 24.63. For the latter,
viz. Proportion of time to be allotted for this exercise, it must
indifferently respect both the duty, that we read all Scripture, and the
person that undertakes it; for more time is required of Husbands,
Parents, Magistrates, Ministers, than of others; though all must set
apart some time for this duty. But that I may generally commend the
practice of this order and proportion to all, I shall compose a
Calendar, to show how we may read all the Scriptures over in a year.
SECT. 3.
Of the manner of preparation before the Reading of the Scriptures.
There is a double preparation necessary, both before the undertaking
and before the performance of the duty:
1. For the undertaking of the work, we need to be prepared with a
firm and constant resolution before we start, partly because of
the sluggishness of our carnal natures towards holy duties and
our inconsistency in persevering and completing them to the
end, and partly because we know how dangerous it is to put
one's hand to the plough and look back. Now, the reasons upon
which our hearts must be settled in the firmness of such
resolution must be drawn from—
2. The recognition of our own blindness and ignorance, as we, of
ourselves, do not possess the knowledge or understanding of a
man, as Agur acknowledges.
3. The assurance that this is the means ordained by God to help us
out of ignorance: "We have a more sure word of prophecy,
whereunto ye do well that ye take heed, as unto a light that
shineth in a dark place, until the day dawn, and the day-star
arise in our hearts."
4. The delight that we may find in the use of it. This delight drew
holy David to the continual meditation of it, as the sweetness of
the word arising from its suitability to his sanctified nature
overcame David.
5. A person's heart (thus confirmed with a full purpose and settled
resolution to undertake and continually engage in the study of
the holy Scriptures) must be more specifically prepared for the
work itself by:
Cleansing the heart of all excess and wrongdoing, of all worldly
thoughts and cares, of all restless passions such as anger, fear,
joy, sorrow, etc.
Revering God before whom we stand, knowing that He can
discover all our failings, as He knows our very thoughts from
afar, and especially since He has all our ways before Him. He is
not one who will pardon our deliberate transgressions. Such
considerations will lead us to receive the Word with the
trembling heart that God values so much.
Stirring up in ourselves a spiritual appetite for the word, similar
to what Job found in himself, esteeming the words of God's
mouth more than his necessary food, and like David, who
opened his mouth, panted, and longed for His commandments.
This appetite arises from our recognition of our emptiness (for
the full soul loathes the honeycomb) and from the suitability of
the word to provide us with whatever we lack and hunger for, as
it is the nourishment of our souls.
Awakening our faith; to achieve this, we must consider that it is
the word of Him who speaks righteousness, whose faithfulness
endures for all generations. God has made it powerful for
salvation, mighty through Him to overthrow strongholds, and
has promised that it will not return empty but will surely
accomplish the purpose for which it was sent.
Softening the heart and making it pliable; for this purpose, we
must set aside our own wills and wisdom, which harden our
hearts against God's counsel, and seek the Spirit of tenderness,
referred to as "The opening of the heart" in Acts 16.14.
Raising our hearts to God in prayer, asking Him to open our
eyes, enlarge our hearts, incline our hearts to His testimonies,
keep us faithful to the end, and, according to His promise, send
His Spirit to lead us into all truth. A brief yet effective prayer for
this purpose, as a conclusion to our preparations for reading the
Word, expressing our dependence on Him alone to prosper us in
the use of His own ordinance, rarely goes unanswered.
SECT. 4.
Of the necessary Duties in Reading of the Scriptures.
The duty now before us is good for our spiritual growth, and we
should observe the following particulars:
1. At the beginning of our Bible reading or when starting a new
book in the Bible, it's beneficial to review an Analytical Table.
This helps us understand the purpose and direction of the Holy
Spirit, making it easier to remember. Towards this end, I have
included such a table at the end of this chapter, which serves the
intended purpose well.
2. We should pay close attention to what we read. There are good
reasons for this attention:
1. Due to the authority and wisdom of
the Speaker. A child must listen to their father (Prov. 4.1.), and a
subject must attentively consider the words of a ruler (Job
29.21.), yet none of them is our Creator as God is (Isa. 63.4.),
nor did they make us as He did (Psal. 100.3.). Therefore, He
deserves greater respect from us.
2. Because of the subject
matter that the Scriptures contain. Not only for the weight and
importance of the profound mysteries revealed therein but also
because these scriptures hold our evidence and guidance, which
we and our children must follow.
3. We must keep Jesus Christ in mind while reading the Scripture
as the ultimate purpose, focus, and essence of it. What are the entire Scriptures
but the spiritual swaddling clothes of the holy child Jesus?
1. Christ is the Truth and Essence of all the Types and Shadows.
2. Christ is the core and substance of the Covenant of Grace in all its administrations.
In the Old Testament, Christ is veiled, while in the New Covenant, He is revealed.
3. Christ is the center and meeting place of all the
promises; in Him, all the promises of God are "Yes" and "Amen."
4. Christ is the reality signified, sealed, and presented in the
Sacraments of the Old and New Testaments.
5. Scripture genealogies lead us to the true lineage of Christ.
6. Scripture chronologies reveal to us the times and seasons of Christ.
7. Scripture laws are our schoolmaster to lead us to Christ, the
Moral law by correcting, the Ceremonial law by directing.
8. Scripture Gospel is Christ's light, by which we know Him;
Christ's voice, by which we hear and follow Him; Christ's cords of love,
by which we are drawn into sweet union and communion with Him. Indeed,
it is the power of God for salvation to all who believe in Christ Jesus. Therefore, think of
Christ as the very essence, core, soul, and focus of the entire Scriptures.
4. We should take note of special passages where we find things
represented that are either weightier in themselves or more
relevant to our personal use and circumstances. I do not deny
that all God's testimonies are wonderful in themselves (Psal.
119.129.), pure (ver. 140.), profitable for understanding (ver.
130.), cleansing our ways (ver. 9.), and making the man of God
complete for every good work (2 Tim. 3.16.). However, some
things in Scripture are more important than others, and some
are more useful for certain individuals, times, and situations. To
this end, I have included some headings or common topics for
observing such profitable things at the end of this chapter.
5. We should give our approval and assent to what we read, both because it is the truth of God and because until our judgment
approves it, we cannot truly believe it or bring our hearts to obey it sincerely and genuinely. It is true that every godly person
always assents to every truth of God revealed to them, yet the firmness of that assent is not always the same because the
evidence by which they acknowledge it is not always equally clear. But when it shines clearly to us, when we discern the glory
and beauty of those heavenly mysteries, and taste their goodness, we cannot help but fill our hearts with admiration, joy, and desire
(Psa. 119. v. 97, 111, 131, 162). Note that sometimes these spiritual raptures may seize a person while they
are reading the Scriptures, just as the disciples' hearts burned within them while our Saviour talked with them on the road to Emmaus.
If this happens, the heart opens itself to embrace and draw in that captivating object, which will naturally compel the
soul to pause. These pauses often enhance rather than hinder our progress, as a godly spirit, invigorated by such sweet
refreshments, gains increased enthusiasm and is thereby strengthened to continue with much greater vigor in this holy exercise.
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Post by Admin on Jan 24, 2024 14:28:18 GMT -5
SECT. 5.
Of Duties after reading the Scriptures.
The purpose of studying the Scriptures is not merely knowledge but
practice. Therefore, after we have read any portion of the Scriptures,
we must be particularly careful to:
1. Reflect on and contemplate the things we have read, and meditate on them earnestly.
2. Seek out the true sense and meaning of the words, along with the purpose to which they are directed. If our own understanding is inadequate, it may be beneficial to refer to other people's writings or engage in discussions.
3. Identify and apply what is of particular relevance to ourselves in such a way as if we were personally addressed in any command, reproof, promise, warning, consolation, or similar passages. This is the most effective way to awaken and stir up our affections, as demonstrated by the exemplary conduct of King Josiah (2 Chron. 34.20, 21).
4. Work these truths into our hearts until they ignite our emotions. This is best achieved by:
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1. By appropriating them unto ourselves; for that which affects us, is that which most nearly concerns us.
2. Believing what we read as unquestionably true. This is how David believed (Psal. 119.138, 151, 160).
3. Developing a love for God's counsel that we embrace through faith, appreciating its purity, completeness, righteousness, and especially its incredible benefit to us in revitalizing the spirit, imparting wisdom, and converting the soul. These remarkable qualities of the Word inevitably make these divine counsels exceedingly precious to us and lead our souls to take great delight in them.
4. Deliberating and deciding on the means to put everything into practice, particularly for those duties presented to us while reading the Word or a portion of it at a specific time.
5. Evaluating our conduct, measuring how closely it aligns with the standard, and acknowledging any shortcomings. On one hand, this encourages us to conform our practice to the Law and rejoice in God's grace at work within us with gratitude. On the other hand, it humbles and saddens us for our failures, driving us to turn to Christ to restore our peace. Then we can better watch over our ways in the future, as David does (Psa. 119.131, 132, 133, 176).
SECT. 6.
A Calendar designed to demonstrate how we might read through the Scriptures in various ways within a year.
When it comes to reading the Scriptures, we discussed the importance of allocating a specific amount of time for this exercise.
To help us read the entire Bible or Scriptures over the course of a year, I have created a calendar that illustrates various approaches.
1. By reading three chapters or more in the Old Testament and two or more in the New every day.
2. By reading three chapters a day and additional sections from the Psalms.
3. By strictly reading three chapters a day from those that provide the most edification.
4. By reading two chapters a day, covering most of the Old Testament and the entirety of the New.
5. By reading only one chapter a day from the principal books and using it as a guide for the rest.
However, every individual can, with a little effort, discover this calendar or another one that is more beneficial to them. Therefore, not to unnecessarily extend this book, I will leave it to the reader. I would like to emphasize that, regardless of the chosen format, it would be profitable to read at least one Psalm every morning and one chapter, in order of those that provide the most edification, every evening. This has become the consistent practice of a weaker Christian in their family devotions.
SECT. 7.
Of the Analysis of the whole Bible, and especially (as in the first place) of the Old Testament.
In Section 4, when discussing the reading of Scripture, we mentioned an Analytical Table, which helps us understand the purpose and
direction of the Holy Spirit and aids in remembering them with ease and pleasure. To serve this purpose, I have included this Analysis of:
1. The entire Bible.
2. The various parts.
The complete Bible is divided into two Testaments: Old. New.
1. Christ divides the Old Testament into: the Law. the Prophets.
1. The Law is found in the Pentateuch of Moses, contained in this verse — Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
Within this are:
1. The target audience of the Law, to whom it was to be delivered, specifically to the Church in its original form, in Genesis.
2. The promulgation of the Law, which was delivered either collectively, both the Ecclesiastical and Civil Law, in Exodus.
Individually, the Law Ecclesiastical and Civil, in Leviticus. Concerned with governance, in Numbers.
3. The reiteration of the Law after its initial delivery in Deuteronomy.
2. The Prophets are:
3. Historical, narrating past events, including Joshua, Judges, Ruth, Kings, Chronicles, Ezra, Nehemiah, Esther.
4. Doctrinal, providing guidance for faith and present life, such as Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon.
5. Prophetic, foretelling future events, like Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah,
Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Regarding Ezra, Tobit, Judith,parts of Esther, Wisdom, and Ecclesiasticus: These books are ecclesiastical but not part of the Canon.
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Post by Admin on Jan 24, 2024 15:11:17 GMT -5
SECT. 8.
§. 1. Of the Pentateuch or Books of the Law.
Genesis deals with the Church, to whom the Law was to be given.
Genesis contains:
1. The Creation of the Church, including:
2. The creation of the vast world in which it would exist. [Chapter
1]
3. The creation of humankind, the smaller world, of which it was to
be: His Happiness. [Chapter 2] His Misery. [Chapter 3]
4. The Establishment of the Church, which must be considered in
the context of two worlds:
5. The ancient world before the flood, where we contemplate: The
spread of sin and its consequences. [Chapter 4] The preservation
of the Church. [Chapter 5] The foretold condemnation of the
wicked world. [Chapter 6] Its execution. [Chapter 7]
6. The new world after the flood in the time of four men:
7. Noah, in whom we reflect on: His deliverance from the deluge.
[Chapter 8] His blessing from God. [Chapter 9] His
descendants, both when they were: Unified. [Chapter 10]
Dispersed, from whom God chose His Church. [Chapter 11]
8. Abraham, where we consider: His calling in the first part of
Chapter 12. His journey: To Egypt in the latter part of Chapter
12. To Canaan. [Chapter 13] His interactions and actions: With
Lot. [Chapter 14] With God, who: Promised him offspring.
[Chapter 15] Granted him a child and [Chapter 16] Made a
covenant with him. Regarding this Covenant, we examine:
9. Its form. [Chapter 17]
10. Its outcomes: On God's part, through the communication of His
plans and secrets. [Chapter 18] Benefits in: Rescuing Lot.
[Chapter 19] Aiding Abraham. [Chapter 20] Granting him Isaac.
[Chapter 21]
11. On Abraham's part, he is praised for his: Obedience and faith in
offering Isaac. [Chapter 22] Love and justice in burying Sarah.
[Chapter 23] Providence and piety in arranging Isaac's marriage.
[Chapter 24]
3. Isaac; in him, consider: His descendants or kin. [Chapter 25]
His journeys and difficulties. [Chapter 26] His prophecies
concerning the state of the Church regarding his two Sons.
[Chapter 27]
4. Jacob; in him, consider his journey: To Mesopotamia, where
note: His journey there. [Chapter 28] His arrival and marriage.
[Chapter 29] His wealth and children. [Chapter 30] To Canaan,
where: His journey there. [Chapter 31] His arrival and his
encounter with Esau. [Chapter 32, 33] His suffering and grief
due to: Dinah's rape. [Chapter 34] Rachel's death. [Chapter 35,
36] Joseph's sale. [Chapter 37] Judah's incest. [Chapter 38] To
Egypt, where he went along with:
5. His Sons Joseph, in whom we see his: Affliction. [Chapter 39,
40] Elevation and promotion. [Chapter 41] His other brothers.
[Chapter 42, 43, 44]
6. Himself, during which we find: His summoning by Joseph.
[Chapter 45] His journey there. [Chapter 46] His stay, during
which he: Holds conversations. [Chapter 47] Bestows blessings.
[Chapter 48] Prophesies. [Chapter 49] Passes away. [Chapter
50]
§. 2. Exodus deals with the giving of the Law to the Church, covering
both the Ecclesiastical and Political aspects.
Exodus contains:
I. The liberation of the people to whom the Law was to be given.
1. The reason behind it, the oppression by the Egyptians. [Chapter
1]
2. The individual responsible for achieving it (Moses), whose:
3. Birth is detailed. [Chapter 2]
4. Calling is explained. [Chapter 3]
5. Assistant, Aaron, is introduced. [Chapter 4]
6. Messages to the King of Egypt are conveyed. [Chapter 5, 6]
7. Miracles performed in Egypt, affirming his calling. [Chapter 7]
Confounding the king. [Chapter 8, 9, 10, 11]
8. The actual deliverance, including the people's:
9. Departure from Egypt. [Chapter 12]
10. Confirmation of it through signs and rituals. [Chapter 13]
11. Passage through the Red Sea. [Chapter 14]
12. Thanksgiving after their safe crossing. [Chapter 15]
13. The consequences of their deliverance:
14. Provision of food and necessities, such as quails and manna.
[Chapter 16]
15. Defense and protection against their enemies, like the
Amalekites. [Chapter 17]
16. Administration of justice based on Jethro's advice. [Chapter 18]
II. The delivery of the Law itself to the people; here, consider:
1. How it was given by God, including:
2. The preparations preceding it. [Chapter 19]
3. Its parts or categories:
4. Moral, written on two stone tablets. [Chapter 20]
5. Judicial. [Chapter 21, 22, 23]
6. Ceremonial: Feasts. [Chapter 24] Tabernacles and instruments.
[Chapter 25, 26, 27] Priests and their attire. [Chapter 28, to 31]
7. How it was received and obeyed by the people:
8. Moral Law:
9. Their transgression with the golden calf. [Chapter 32]
10. Reconciliation with God through Moses' prayer. [Chapter 33]
11. Restoration of the Law by the finger of God. [Chapter 34]
12. Ceremonial Law, which includes the construction of the
Tabernacle, starting from [Chapter 35, to the end].
§. 3. Leviticus deals with holy observances and individuals.
1. Sacrifices or offerings; their
2. Types or categories, distinguished by their Material, from which
they are made: Animals. [Chapter 1] Inanimate objects. [Chapter
2] Occasions for which they were presented:
3. Good offerings to God. [Chapter 3]
4. Atonement for sins committed by people. [Chapter 4, 5]
5. Regulations concerning them. [Chapter 6, 7]
6. Persons
7. Public; namely, the Priests, their
8. Consecration to their Office. [Chapter 8]
9. Execution of their Office. [Chapter 9]
10. Misconduct in their Office. [Chapter 10]
11. Private, concerning their Sanctification.
12. Individual, pertaining to one person; here, observe the means by
which one can become impure—namely,
13. Dietary restrictions. [Chapter 11]
14. Childbirth. [Chapter 12]
15. Leprosy. [Chapter 13, 14]
16. Bodily discharges. [Chapter 15]
17. Collective, involving the entire community, in matters
18. Essential, about which consider:
19. Laws regarding
20. Atonement for sins, including Regular procedures. [Chapter 16]
Extraordinary cases. [Chapter 17]
21. Regulations concerning their way of life:
22. Family matters, such as marriages. [Chapter 18]
23. Civil matters, including their conduct. [Chapter 19, 20]
24. Religious matters: here, consider
25. Individuals. [Chapter 21]
26. Objects. [Chapter 22]
27. Times, Days. [Chapter 23, 24] Years. [Chapter 25]
28. The binding nature of these laws, enforced through Promises
and Threats. [Chapter 26]
29. Voluntary offerings, in the final chapter. [Chapter 27]
§. 4. Numbers, primarily consisting of Political Laws, occasioned by
the mustering of the people for their journey to Canaan.
Numbers. This account includes
1. Their preparation for the journey, which involved
2. The census or numbering of the people, which was either Civil,
for the individuals who were
3. Numbered. [Chapter 1]
4. Organized. [Chapter 2] Religious, for the Priests who were
5. Numbered. [Chapter 3]
6. Organized. [Chapter 4]
7. Laws given to them, which are either Applicable to all,
pertaining to sanctity in matters Compulsory. [Chapter 5]
Voluntary. [Chapter 6] Specifically for the
8. Laity; namely, the Tribes. [Chapter 7]
9. Clergy; namely, the Priests and Levites. [Chapter 8]
10. The method of their
11. Sanctification and organization. [Chapter 9]
12. Progress or journey. [Chapter 10]
13. Their travels, which are marked by a narrative of eight instances
of the people's complaints:
14. Due to the length of their journey. [Chapter 11]
15. Due to their dissatisfaction with the Manna.
16. Due to the jealousy of Miriam and Aaron against Moses.
[Chapter 12]
17. Due to the rebellion of the Spies who Complained. [Chapter 13]
were afflicted. [Chapter 14] reconciled. [Chapter 15]
18. Due to the Conspiracy of three Levites, Korah, Dathan, and
Abiram. [Chapter 16]
19. Due to the people's anger at the previous judgments; in which
They complained. [Chapter 17] They reconciled Individuals.
[Chapter 18] Method. [Chapter 19]
20. Due to the lack of water. [Chapter 20]
21. Due to the weariness of the journey. [Chapter 21]
22. Their encampments or residence as they neared Canaan, with
two narratives concerning
23. The People who were to inherit, considered as
24. Conquerors of their Enemies. Chapter 22.
25. Encountering Magic Arts, Balaam. [Chapter 22, 23, 24.]
26. Afflicted by Idolatry and fornication. [Chapter 25]
27. Reconciled, and once more numbered. [Chapter 26]
28. Provided with a new Leader. [Chapter 27]
29. Educated about sacred matters Compulsory. [Chapter 28, 29.]
Voluntary. [Chapter 30]
30. The Inheritance itself, considered
31. In a part of it
32. Conquered. [Chapter 31]
33. Distributed. [Chapter 32] In a digression, their journeys are
listed in a single account. [Chapter 33]
34. The entirety, which includes
35. The Borders or Division of the Land. [Chapter 34]
36. The Law regarding the inheritance of the Priests. [Chapter 35]
People. [Chapter 36]
§. 5. Deuteronomy is a Reiteration of the Law.
1. Preparation of the People to receive the Law through Moses
2. Recounting God's blessings to them during peacetime. [Chapter
1]
3. Their successful experiences in warfare. [Chapter 2, 3.]
4. Counsel. [Chapter 4, 5.]
5. Promulgation of the Law delivered to the people.
6. The presentation of it.
7. The explanation of it, specifically
8. The Moral Law, generally. [Chapter 6, 7, 8, 9, 10, 11.] in detail.
[Chapter 12, 13.]
9. Ceremonial Law. [Chapter 14, 15, 16]
10. Judicial Law, as it pertained to All. [Chapter 17] Distinctly for
Priests. [Chapter 18] People. [Chapter 19] War. [Chapter 20]
Civil justice. [Chapter 21, to 27.]
11. Confirmation of the Law after its delivery— Through
12. Signs. [Chapter 27]
13. Promises and Threats. [Chapter 28]
14. Renewal of the Covenant. [Chapter 29, 30.]
15. The Selection of a new Leader. [Chapter 31]
16. Prophecies. [Chapter 32, 33.] [Chapter 34] 4. The Conclusion of
all through the death of Moses.
Up to this point, we've discussed the Law.
Now, let's delve into the Prophets, which are categorized as either
Historical, known as the Anterior Prophets. Doctrinal, referred to as
the Hagyographa. Prophetical, called the Posterior Prophets.
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Post by Admin on Jan 24, 2024 15:12:38 GMT -5
SECT. 9.
§. 1. Prophets of a Historical Nature.
Joshua: Consider — Joshua contains
1. His calling to the Leadership. [Chapter 1]
2. His actions during his Leadership,
3. During War; where note
4. The sending of the Spies. [Chapter 1]
5. Their miraculous crossing of the Jordan River, with the
consequences. [Chapter 3, 4, 5.]
6. The besieging and capture of Jericho. [Chapter 6, 7.]
7. The victory at Ai. [Chapter 8]
8. Making a covenant with the Gibeonites unknowingly. [Chapter
9]
9. Victory over five Kings. [Chapter 10]
10. Battles with the remaining Canaanites. [Chapter 11]
11. A summary of all these events. [Chapter 12]
12. During Peace,
13. Division of the Land. [Chapter 13, to 21.]
14. The dismissal of the Trans-Jordanian tribes. [Chapter 22]
15. Celebration of a national assembly. [Chapter 23]
16. The death of Joshua. [Chapter 24] §. 2. Judges: A Chronicle of
the Jews under the Rule of Judges. Judges contains
17. The reasons behind this form of Governance. [Chapter 1, 2.]
18. An account of the People's condition
19. Under various Judges, Othniel, Ehud, Shamgar. [Chapter 3]
Deborah. [Chapter 4, 5.] Gideon. [Chapter 6, 7, 8.] Abimelech.
[Chapter 9] Jephthah. [Chapter 10, 11, 12.] Samson. [Chapter 13,
to 17.]
20. In times without Judges; including their grievous sins and Civil
Wars. [Chapter 17] §. 3. Ruth, a Moabite woman; Her Piety.
Ruth contains
21. Her Conversion. [Chapter 1]
22. Her Conduct. [Chapter 2]
23. Her Marriage,
24. Sought. [Chapter 3]
25. Celebrated. [Chapter 4] §. 4. Up to this point, we have discussed
the state of the Jews under Judges: Now, their condition under
Kings until the Captivity.
26. When the Kingdom was united, it is recorded in the Books of
Samuel, where the Kings are either
27. Chosen, 1 Samuel.
28. Succeeding, 2 Samuel.
29. When the Kingdom was divided, it is documented in the Books
of Kings, featuring Solomon, 1 Kings. Other Kings, 2 Kings.
30. Both states are more extensively explored in the Books of
Chronicles.
§. 5. First Book of Samuel. Jewish State under Elected Kings. 1
Samuel contains
1. A period of governmental change during Samuel's days, whose
birth is described [Chapter 1, & part 2.]
2. The reason for this change, namely, the wickedness of the Sons
of Eli, which is Threatened. [Chapter 2, 3.] Punished. [Chapter
4, 5, 6, 7.] Samuel's Sons. [Chapter 8]
3. The stories of the Kings.
4. Saul; his
5. Election, as he was Summoned. [Chapter 9] Confirmed by
6. Inauguration. [Chapter 10]
7. Consent of the People. [Chapter 11]
8. Samuel's resignation. [Chapter 12]
9. Rejection, with the true causes of it. [Chapter 13, 14, 15]
10. David, his Prosperity, His anointing as King. [Chapter 16]
Victory over Goliath. [Chapter 17] Adversity,
11. His exile and banishment,
12. The cause of it. [Chapter 18]
13. The types of it, namely, In his own Country. [Chapter 19, 20.]
Outside of it, among Philistines. [Chapter 21] Moabites.
[Chapter 22]
14. His persecutions; in which
15. The severity is evident,
16. By the various places to which he fled. [Chapter 23, to 27.]
17. Fleeing to his enemies, with whom he lived. [Chapter 27, to 30.]
18. The end of them. [Chapter 31] § 6. Second Book of Samuel under
Successive Kings. 2 Samuel contains
19. The news of Saul's death. [Chapter 1]
20. The unlawful successor of Saul, Ishbosheth, whose Rise to
power. [Chapter 2] Downfall. [Chapter 3, 4.]
21. The rightful successor (David), whose Inauguration. [Chapter 5]
Rule Prosperous,
22. In Religious matters. [Chapter 6, 7.]
23. In War. [Chapter 8]
24. In Political affairs. [Chapter 9, 10.] Troubled, with his
transgressions
25. Committed. [Chapter 11]
26. Acknowledged. [Chapter 12]
27. Punished with consequences, Internal. External.
28. Internal or domestic consequences,
29. Amnon's incest. [Chapter 13]
30. Absalom's rebellion, The cause. [Chapter 14] Commencement.
[Chapter 15] Progress. [Chapter 16] Resolution. [Chapter 17, 18,
19]
31. External and public consequences,
32. The types of it,
33. Ziba's rebellion. [Chapter 20]
34. Famine. [Chapter 21]
35. The outcomes, Positive, such as Thanksgiving. [Chapter 22]
Prophecy. [Chapter 23] Negative. [Chapter 24]
§. 7. The Books of Kings treat of the Kingdom as divided. 1 Kings
contains
1. The expansion of the Kingdom under Solomon, wherein
2. His coronation as King. [Chapter 1]
3. Governance of the Kingdom. [Chapter 2, 3.]
4. Administration, including his Achievements in his Family.
[Chapter 4] Construction projects. [Chapter 5, to 9.] Wealth.
[Chapter 10]
5. The decline:
6. Occasion or causes, Sins of Solomon. God's justice. [Chapter 11]
7. Instigators of it,
8. Authors of the division, Rehoboam and Jeroboam: [Chapter 12,
13, 14]
9. Their successors, whose reigns are briefly summarized [Chapter
15] Elaborated further in the reign of Ahab. §. 8. The Second
Book of Kings; concerning the decline of the Kingdoms of Israel
and Judah. 2 Kings contains
10. Their continued defection together.
11. Of the Kings of Israel individually, Ahaziah. [Chapter 1] Joram.
[Chapter 2, to 9.] Jehu. [Chapter 9, 10.] Joash. [Chapter 11, 12.]
Jehoahaz-Joash. [Chapter 13]
12. Of both Kingdoms together. [Chapter 14, to 18.]
13. A specific account of the decline of the Kingdom of Judah,
14. Their deterioration. [Chapter 18, to 22.]
15. Their restoration. [Chapter 22, 23.]
16. Their ultimate destruction. [Chapter 24, to the end] §. 9. The
First Book of Chronicles. 1 Chronicles contains
17. The inception of the Kingdom of Israel, including
18. The genealogy of the world from Adam to Jacob. [Chapter 1]
19. Particularly, the nation of Israelites divided into 12 Tribes.
[Chapter 2, to 9.]
20. The governance of the Kingdom
21. Under Saul. [Chapter 9, 10.]
22. Under David, whose Accession Actions are described.
23. David's assumption of the throne, His coronation. [Chapter 11]
His followers. [Chapter 11, 12] Attention to Religion. [Chapter
13] Consolidation of his rule. [Chapter 14]
24. David's actions,
25. During the course of his reign, Good, in terms of Religion and
God's service. [Chapter 15, 16, 17] Warfare. [Chapter 18, 19, 20]
Evil. [Chapter 21]
26. In the later years of his reign, in his old age.
27. Renewed dedication to Religion. [Chapter 22, to 26.]
28. Plans for the welfare of the nation. [Chapter 27]
29. A royal assembly shortly before his death and its outcomes.
[Chapter 28, 29.] §. 10. The Second Book of Chronicles. 2
Chronicles contains
30. The expansion of the Kingdom under Solomon, including his
31. Virtues. [Chapter 1]
32. Construction projects, both Sacred. [Chapter 2, to 7.] Civil.
[Chapter 8]
33. State and death. [Chapter 9]
34. The decline during the reigns of Rehoboam. [Chapter 10, 11, 12.]
Abia. [Chapter 13.] Asa. [Chapter 14, 15, 16.] Jehoshaphat.
[Chapter 17, 18, 19, 20.] Joram. [Chapter 21.] Ahaziah. [Chapter
22.] Joash. [Chapter 23, 24.] Amaziah. [Chapter 25.] Uzziah.
[Chapter 26.] Jotham. [Chapter 27.] Ahaz. [Chapter 28.]
Hezekiah. [Chapter 29, to 33.] Manasseh. [Chapter 33.] Amon.
[Chapter 33.] Josiah. [Chapter 34, 35.] Jehoahaz. Jehoiachim.
Jeconiah. [Chapter 36.] Zedekiah.
§. 11. Ezra, concerning the return of the People from Babylon.
1. Regarding the manner of it. [Chapter 1, 2.]
2. Concerning its purpose: the restoration of Religion and
Government. [Chapter 3]
3. Regarding the obstacles,
4. Erected by the Samaritans. [Chapter 4]
5. By the Governors of the Land of Canaan. [Chapter 5]
6. Overcome by
7. Cyrus. [Chapter 6]
8. Ezra, whose Journey. [Chapter 7, 8.] Reformation he
accomplished. [Chapter 9, 10.] §. 12. Nehemiah deals with
9. The restoration of the buildings, including the
10. Causes of it. [Chapter 1, 2.]
11. The work itself, which was Commenced. [Chapter 3] Hindered.
[Chapter 4, 5, 6.] Completed. [Chapter 7]
12. Reformation, both Political and Ecclesiastical. [Chapter 7, to 14.]
§. 13. Esther recounts the story of the miraculous deliverance of
the Jews.
13. The means of it; namely, Esther. [Chapter 1, 2.]
14. The manner of it,
15. The severity of the danger. [Chapter 3, 4]
16. The stages of the deliverance,
17. The Queen's intercession. [Chapter 5]
18. Thwarting Haman's scheme. [Chapter 6, 7.]
19. Confirmation of the deliverance.
20. Reversal of the Decree. [Chapter 8]
21. Punishment of the adversaries. [Chapter 9]
22. The peace of the Jews. [Chapter 10] Up to this point, we have
covered the Legal and Historical Books.
Now, let's turn our attention to the Dogmatical or Sapiential Books,
which revolve around either
A specific subject, as in Job. A general theme, such as David's
Psalms. Solomon's Proverbs. Ecclesiastes. Song of Solomon.
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Post by Admin on Jan 24, 2024 15:59:35 GMT -5
SECT. 10.
§. 1. Dogmatical Prophets.
Job contains A Dialogue:
1. The occasion, his
2. Prosperity. [Chapter 1]
3. Adversity. [Chapter 2]
4. Suffering. [Chapter 3]
5. The participants, and so take note of the speeches of The
Disputants, Eliphaz. [Chapter 4, 5.] Job. [Chapter 6, 7.] Bildad.
[Chapter 8] Job. [Chapter 9, 10.] Zophar. [Chapter 11] Job.
[Chapter 12, 13, 14] Eliphaz. [Chapter 15] Job. [Chapter 16, 17.]
Bildad. [Chapter 18] Job. [Chapter 19] Zophar. [Chapter 20]
Job. [Chapter 21] Eliphaz. [Chapter 22] Job. [Chapter 23, 24.]
Bildad. [Chapter 25] Job. [Chapter 26, to 32.] The Moderators,
6. Elihu. [Chapter 32, 33.]
7. God. [Chapter 34, to 41.] An Epilogue. [Chapter 42] §. 2. The
Psalms are divided by the Hebrews into five Books.
8. From Psalm 1 to the end of Psalm 41, concluded with Amen and
Amen.
9. From Psalm 42 to the end of Psalm 72, sealed with Amen and
Amen.
10. From Psalm 73 to the end of Psalm 89, concluded with Amen
and Amen.
11. From Psalm 90 to the end of Psalm 106, ending with Amen,
Hallelujah.
12. From Psalm 107 to the end of Psalm 150, concluding with
Hallelujah. This division seems to arise from the unique closure
of these five Psalms.
Others divide them into two parts, some
Directed from Man to God, such as the Praying and Thanksgiving
Psalms. Directed from God to Man, including The Exhortatory
Consolatory Didactical Prophetical Psalms. For a more precise and
orderly approach, the reader may find some guidelines at the end of
this Chapter to better understand the Psalms when reading them.
§. 3. Proverbs contains Rules of life,
1. General, about piety, wherein
2. What we must do. [Chapter 1, 2, 3, 4.]
3. What we must avoid. [Chapter 5, to 10.]
4. Special, and thus the life of man is guided by various Rules,
Political. Economical. [Chapter 10, to the end,] Moral. §. 4.
Ecclesiastes addresses
5. The vanity of all earthly things, demonstrated through
Solomon's observations in His own circumstances. [Chapter 1,
2.] Conditions of all kinds of people. [Chapter 3, to 10.]
6. Rules to be followed in this futile existence of ours. [Chapter 10,
11, 12] §. 5. Song of Solomon. Descriptions of the love between
Christ and his Church, In dialogues
7. Between Christ and the Church. [Chapter 1]
8. Church and Christ. [Chapter 2]
9. Church. [Chapter 3]
10. Christ. [Chapter 4]
11. Church. [Chapter 5]
12. Church and Christ. [Chapter 6]
13. Church. [Chapter 7, 8.] These are the Dogmatical Books: Now
come the Prophets
Four major. Twelve minor.
Sect. 11
§. 1. Of Prophets Prophetical. Isaiah contains Prophecies
1. Legal,
2. Reproving and correcting sins Of the Jews. [Chapter 1, to 11.]
With comfort to the Elect. [Chapter 11, 12.]
3. Threatening
4. Enemies of God's people, The particular Nations threatened.
[Chapter 13, to 24.] The general uses of these threatenings.
[Chapter 24, to 28.]
5. Israelites. [Chapter 28]
6. Jews themselves, whose captivity is denounced with mixed
comforts in Christ. [Chapter 29, to 36.]
7. Historical. [Chapter 46, to 40.]
8. Evangelical, concerning their
9. Deliverance from, and preservation in Captivity. [Chapter 40, to
49.]
10. Kingdom of Christ, about which he makes eight Sermons or
Speeches
11. Of Christ. [Chapter 49, 50, 51.]
12. Of God. [Chapter 52]
13. Of the prophets expounding
14. Story of Christ. [Chapter 53]
15. Fruit of his Kingdom. [Chapter 54]
16. Of God Promising. [Chapter 55] Exhorting. [Chapter 56, 57.]
17. Of the Prophets Reproving hypocrisy. [Chapter 58, 59.] Exciting
the Church. [Chapter 60]
18. Of Christ. [Chapter 61, 62.]
19. Of the Church. [Chapter 63, 64, 65.]
20. Lastly of God. [Chapter 66]
§. 2. Jeremiah contains
1. A Prologue concerning the Prophet's calling. [Chapter 1]
2. Sermons concerning the
3. Jews, either in Judea, in the reign of Josiah. [Chapter 2, to 21.]
Zedekiah. [Chapter 21, to 25.] Jehoiachim. [Chapter 25, 26, 27]
Zedekiah again. [Chapter 28, to 35.] Jehoiachim again. [Chapter
35, 36.] Zedekiah again. [Chapter 37, to 43.] Egypt. [Chapter 43,
to 46.]
4. Enemies of the Jews. [Chapter 46, to 52.]
5. An Epilogue Historical. [Chapter 52]
§. 3. Lamentations contain the mournings of this Church. [Chapter 1]
Prophet. [Chapter 2] Church. [Chapter 3] Prophet. [Chapter 4]
Church. [Chapter 5]
§. 4. Ezekiel contains
1. The Preface, which concerns
2. God, and His majesty. [Chapter 1]
3. The Prophet, and his Fearfulness. [Chapter 2] Confirmation.
[Chapter 3]
4. Prophecies themselves, which contain
5. Objurgation, or reproof of the impiety of the Jews, with their
judgments, in 17 Sermons from [Chapter 4, to 25.]
6. Comminations against the enemies of the Jews, in eight
Sermons, from [Chapter 25, to 34.]
7. Exhortations and encouragements to the Jews, to Repentance,
and Hope of delivery, in six Sermons. [Chapter 34, to 40.]
8. Consolations in one continued Prophecy of their Spiritual
deliverance by Christ in visions. [Chapter 40, to the end.]
§. 5. Daniel contains
1. A History of things done in the Kingdoms both of the
Babylonians and [Chapter 1, to 7.] Persians.
2. A Prophecy of things to be done,
3. Many calamities to be executed. [Chapter 7, to 12.]
4. Final deliverance and glory of the Elect. [Chapter 12]
§. 6. Hosea is
1. Parabolical; and so the Prophecy is Propounded. [Chapter 1]
Applied. [Chapter 2] Repeated. [Chapter 3]
2. Plain; and so is either a
3. Commination or invective, in three Sermons,
4. In Chapter [Chapter 4]
5. In Chapter [Chapter 5, 6, 7.]
6. In Chapter [Chapter 8, 9, 10.]
7. Consolation. [Chapter 11, to 14.]
§. 7. Joel contains
1. A Commination of Famine. [Chapter 1]
2. An Exhortation to Repentance. [Chapter 2]
3. A Consolation to penitents. [Chapter 3]
§. 8. Amos contains
1. A Commination against
2. Enemies of God's people. [Chapter 1]
3. Jews and Israelites, and that in Plain words, against their
Idolatry. [Chapter 2] Violence. [Chapter 3] Indignity, pride,
Inhumanity, luxury [Chapter 4, 5, 6.] In a threefold type.
[Chapter 7, 8, 9. to the end.]
4. A Consolation, from the 11th verse of the 9th Chapter.
§. 9. Obadiah
1. Doth testify to [Chapter 12 ver.]
2. Dehorts to [Chapter 17 ver.]
3. Comforts [Chapter to the end.]
§. 10. Jonah Describes the two callings of Jonah; in the
First, the Manner of it. [Chapter 1] Effect of it, Prayer. [Chapter 2]
Second, His Sermons to the Ninevites, and their Repentance.
[Chapter 3] The effect of their Repentance in Jonah [Chapter 4]
§. 11. Micah contains five Sermons.
1. Threatening against the whole Kingdom. [Chapter 1, 2.]
2. Threatening against the Magistrates. [Chapter 3]
3. Consolations in God and the Messiah. [Chapter 4, 5.]
4. Commination. [Chapter 6]
5. Consolation again. [Chapter 7]
§. 12. Nahum. Nahum threatens destruction to the Assyrians, which
is
1. Propounded. [Chapter 1]
2. The means shown. [Chapter 2]
3. The cause of their sins. [Chapter 3]
§. 13. Habakkuk. Habakkuk contains a
Dialogue betwixt God and the Prophet. [Chapter 1, 2.] Prayer.
[Chapter 3]
§. 14. Zephaniah. Zephaniah contains three Sermons,
1. A Commination. [Chapter 1]
2. An Exhortation. [Chapter 2]
3. A mixture of both. [Chapter 3]
§. 15. Haggai. Haggai
First, Exhorts to build the Temple. [Chapter 1] Secondly, comforts
with Prophesy of Christ's Kingdom. [Chapter 2]
§. 16. Zachariah contains
1. Types and visions,
2. Hortatory, Generally to all the People. [Chapter 1, 2.] Specially
unto the Priests. [Chapter 3, 4.]
3. Monitory. [Chapter 5, 6.]
4. Consolatory. [Chapter 6]
5. Speeches and Sermons,
6. Doctrinal, of things present, about God's service. [Chapter 7, 8.]
7. Prophetical, of things that concern Christ's Incarnation.
[Chapter 9, 10.] Passion. [Chapter 11, 12, 13.]
§. 17. Malachi. Malachi
1. Chides for
2. Perfidiousness in God's service. [Chapter 1]
3. Pollution of marriage, and blasphemy. [Chapter 2]
4. Comforts in the Promise of Christ. [Chapter 3] His forerunner.
[Chapter 4]
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Post by Admin on Jan 24, 2024 16:00:54 GMT -5
SECT. 12.
§. 1. The New Testament contains Books
1. Historical; viz. Four Evangelists and Acts.
2. Doctrinal, in Epistles of Paul, James, Peter, John, Jude.
3. Prophetical, in the Revelation. The Books for memory's sake, are
comprised in these verses,
Matthew, Mark, Luke, John, and Acts, Romans, Corinthians,
Galatians, Ephesians, Philippians, Colossians, Thessalonians,
Timothy, Titus, Philemon, Hebrews, James, Peter, John, Jude,
Revelation. Of Books Historical. Matthew speaks of Christ in his
1. Person, as of Birth. [Chapter 1] Education. [Chapter 2]
2. Office,
3. In his preparation for his Office through his Forerunner, John
the Baptist. [Chapter 3] Himself, who was Baptized. [Chapter 3]
Tempted. [Chapter 4]
4. Execution of his Office.
5. Prophetical in teaching, whose doctrine is
6. Briefly propounded. [Chapters 5, 6, 7]
7. Largely expounded and confirmed; and so he
8. Teaches and confirms by Miracles of all sorts. [Chapters 8, to 19]
9. Reproves and refutes the practice and doctrine of the Pharisees.
[Chapters 19, to 24]
10. Foretells and prophesies the destruction of the city and the
world. [Chapters 24, 25]
11. Sacerdotal, in his Passion and Sacrifice for the sins of the world.
[Chapters 26, 27]
12. Regal, in respect of the beginning and manifestation of it.
[Chapter 28]
§. 2. Mark treats of
1. Christ's life, and herein of his Forerunner. [Chapter 1]
2. Sayings and doings,
3. Before his transfiguration, and so reports both his Oracles.
[Chapter 2] Miracles. [Chapter 2, to 9]
4. In his transfiguration. [Chapter 9]
5. After it, and that Before he entered the City. [Chapter 10] In his
entrance, Disputation. [Chapter 12] Prediction. [Chapter 13]
6. Christ's death, where
7. Antecedents before it. [Chapter 14]
8. Manner of it. [Chapter 15]
9. Consequents after it. [Chapter 16]
§. 3. Luke treats of Christ's
1. Life
2. Private, wherein
3. His conception. [Chapter 1]
4. His birth and education. [Chapter 2]
5. Public, in preaching the Gospel, where his
6. Preparation to it. [Chapter 3]
7. Performance of it, and that either Alone by Teaching. [Chapter
4] Doing. [Chapter 5] With others, viz. his Apostles, whom he
Calls and instructs. [Chapter 6, 7, 8] Sends. [Chapter 9] Seventy
Disciples. [Chapter 10]
8. Death:
9. Antecedents of it: where consider the things he did and spake,
10. In his journey to Jerusalem, where he taught of Inward worship
of God, Prayer. [Chapter 11] Faith. [Chapter 12] Repentance, in
Causes moving to it. [Chapter 13] Hindering of it. [Chapter 14]
Effects of it. [Chapter 15] Outward worship, where
11. What we must avoid Abuse of riches. [Chapter 16] Scandal.
[Chapter 17]
12. What we must do. [Chapter 18]
13. When he came to Jerusalem, how he was
14. Received. [Chapter 19]
15. Disputed. [Chapter 20]
16. Prophesied. [Chapter 21]
17. Manner of his death. [Chapter 22, 23]
18. Consequents after it. [Chapter 24]
§. 4. John treats of Christ's
1. Person. [Chapter 1]
2. Office: which he performed in his journey to three Feasts:
3. Of the Passover,
4. In Cana, from whence he sent out. [Chapter 2]
5. While he abode at the Feast. [Chapter 3]
6. In his return by Samaria. [Chapter 4]
7. Of Pentecost, where
8. He cured the Palsy. [Chapter 5]
9. Fed the people. [Chapter 6]
10. Of Tabernacles, where note
11. His coming to Jerusalem. [Chapter 7]
12. His abode there, his Disputation. [Chapter 8] Works. [Chapter
9] Sermon. [Chapter 10]
13. His departure thence. [Chapter 11]
14. To the Celebration of the true Passover, about his death.
15. What went before it,
16. His deeds,
17. Entrance to the City. [Chapter 12]
18. Washing his Disciples' feet. [Chapter 13]
19. His speeches,
20. At supper time. [Chapter 14]
21. As they went to the garden
22. Monitory. [Chapter 15]
23. Consolatory. [Chapter 16]
24. Supplicatory. [Chapter 17]
25. The manner of it. [Chapter 18, 19]
26. Consequents of it; viz. his appearance to his disciples,
Conversing in Judea. [Chapter 20] Fishing in Galilee. [Chapter
21]
§. 5. Acts, A History of the Apostles.
1. A general of all,
2. Of their assembling. [Chapter 1]
3. Of their gifts. [Chapter 2]
4. Of their sayings. [Chapter 3]
5. A special,
6. Peter, with John and others. [Chapter 4, 5]
7. Stephen. [Chapter 6, 7]
8. Philip. [Chapter 8]
9. Peter alone, his
10. Miracles. [Chapter 9]
11. Doctrine, Propounded. [Chapter 10] Defended. [Chapter 11]
12. Imprisonments and deliverance. [Chapter 12]
13. Paul and his travels,
14. With Barnabas. [Chapter 13, 14]
15. With Silas, of whose
16. Departure, whereof the first Council at Jerusalem. [Chapter 15]
17. Abode
18. In Asia. [Chapter 16]
19. In Greece. [Chapter 17]
20. Return. [Chapter 18]
21. For the Ephesians, where
22. From whence he went. [Chapter 18, to 23]
23. By what place. [Chapter 19, 20]
24. Whither he came.
25. To Jerusalem, and what befell him there. [Chapter 21, 22, 23]
26. To Caesarea, and what was done under Felix. [Chapter 24]
Festus. [Chapter 25] Agrippa. [Chapter 26]
27. At Rome. [Chapter 27, 28]
SECT. 13.
§. 1. Of Books Doctrinal.
§. 1. Epistle to the Romans treats of
1. Justification. [Chapter 1, 2, 3, 4, 5]
2. Sanctification. [Chapter 6, 7, 8]
3. Predestination. [Chapter 9, 10, 11]
4. Good works. [Chapter 12, to 16]
§. 2. I Corinthians.
1. He reproves for
2. Schisms and factions, and hearkening to ambitious Teachers.
[Chapter 1, 2, 3, 4]
3. Incest and fornication. [Chapter 5]
4. Going to Law. [Chapter 6]
5. He disputeth about
6. Marriage. [Chapter 7]
7. Things indifferent. [Chapter 8, 9, 10]
8. Sacrament of Supper. [Chapter 11]
9. Right use of Spiritual gifts. [Chapter 12, 13, 14]
10. Resurrection. [Chapter 15]
11. He concludeth about Collections, and matters of Salvation.
[Chapter 16]
§. 3. II Corinthians. He
1. Apologizeth for himself against divers aspersions. [Chapter 1, 2,
3, 4, 5]
2. Exhorteth them to
3. Holy life, and patience, and shunning needless society with the
wicked. [Chapter 6]
4. To avoid judging ill of him. [Chapter 7]
5. To mercy and liberality. [Chapter 8, 9]
6. To sincere respect of him and his Apostleship. [Chapter 10, 11,
12]
7. Concludeth. [Chapter 13]
§. 4. Galatians. He
1. Reproves their backsliding. [Chapter 1]
2. Intreats of Justification. [Chapter 2, 3, 4]
3. Exhorts to good works. [Chapter 5, 6]
§. 5. Ephesians treats
1. Of matter of Faith. [Chapter 1, 2, 3]
2. Of Works. [Chapter 4, 5, 6]
§. 6. Philippians.
1. A narration of his
2. Love to them.
3. Afflictions. [Chapter 1]
4. Desire of death.
5. He exhorts
6. To love and humility. [Chapter 2]
7. To wariness and progress, Assurance, and [Chapter 3] Sanctity.
8. He concludes with Particular Exhortations. [Chapter 4] General
Commendations.
§. 7. Colossians Treats of matters of Faith. [Chapter 1, 2] Life.
[Chapter 3, 4]
§. 8. I Thessalonians treats
1. Of their Conversion. [Chapter 1]
2. Of the means of it. [Chapter 2]
3. Of the fruits of it, his Love to them, and [Chapter 3] Care for
them.
4. Directions for their lives. [Chapter 4]
§. 9. II Thessalonians.
1. He comforts. [Chapter 1]
2. He Prophesieth. [Chapter 2]
3. He exhorteth. [Chapter 3]
§. 10. I Timothy.
1. He confuteth the Erroneous Doctors. [Chapter 1]
2. He exhorteth about Prayer and apparel. [Chapter 2]
3. Informeth concerning the duty of Bishops and Deacons.
[Chapter 3]
4. Prophesieth of the last and evil times. [Chapter 4]
5. Ordereth Church-Governors. [Chapter 5]
6. Taxeth several abuses. [Chapter 6]
§. 11. II Timothy.
1. He exhorteth him to perseverance
2. In the duties of his calling. [Chapter 1]
3. In Christian warfare. [Chapter 2]
4. Prophesieth. [Chapter 3]
5. Chargeth about Preaching, and so concludeth. [Chapter 4]
§. 12. Titus. He treats of Ministers. [Chapter 1] Hearers. [Chapter 2,
3.]
§. 13. Hebrews treats of
1. Christ, and so of his
2. Person, in His Divine Nature. [Chapter 1] His Human Nature.
[Chapter 2]
3. Office,
4. Prophet. [Chapter 3, 4]
5. Priest. [Chapter 5, to 10]
6. Of the duties of Christians, and so of Faith. [Chapter 11] Holy
life. [Chapter 12, 13]
§. 14. James treats
1. Of patience, right hearing the Word, and true Religion. [Chapter
1]
2. Of love, and Justification by Works. [Chapter 2]
3. Of the tongue and wisdom. [Chapter 3]
4. Of contentions and presumption. [Chapter 4]
5. Of oppression, and swearing, and prayer and admonition.
[Chapter 5]
§. 15. I Peter hath in it matter of
1. Consolation. [Chapter 1, to 13th verse]
2. Exhortation, from verse 13 of the 1st Chapter to verse 8 of the
3rd Chapter.
3. Dehortation, from verse 8 of the 3rd Chapter to the end of the
3rd Chapter. And these again are handled,
4. Exhortation. [Chapter 4, to verse 12]
5. Consolation, from verse 12 onwards. [Chapter 4, to the end]
6. Dehortation implicitly, with the Conclusion. [Chapter 5]
§. 16. II Peter
1. Exhorts to holiness. [Chapter 1]
2. Threatens wicked Teachers and Apostates. [Chapter 2]
3. Prophesieth of the day of Judgment. [Chapter 3]
§. 17. First Epistle of St. John.
1. Of the benefits of Christ. [Chapter 1]
2. Of the office of Christians in Love. [Chapter 2, 3, 4.] Faith.
[Chapter 5
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Post by Admin on Jan 24, 2024 16:02:14 GMT -5
SECT. 14.
Of the Book Prophetical. Revelation contains
1. History of the state of the Churches then. [Chapter 1, 2, 3.]
2. Mystery or Prophesy
3. Of the World. [Chapter 4, to 10.]
4. Of the Church, in her
5. Battles. [Chapter 10, to 17.]
6. Victories. [Chapter 17, 18, 19, 20]
7. Triumphs and eternal Glory. [Chapter 21, 22.]
SECT. 15.
Of heads or common places of observations for profitable things.
I previously stated (Sect. 4) that when reading the Scriptures, it
would be beneficial for our spiritual growth to observe specific
passages where we encounter teachings that are either of greater
significance in themselves or more applicable to our personal needs
and circumstances. To that end, I shall now provide some categories
or common topics for the observation of such valuable insights. I am
aware that some people suggest the following four points for this
purpose:
1. Every Christian following this guidance should create a small
notebook of a sheet or two, writing the title they intend to
observe at the top of each page.
2. They should focus on passages that are glaringly obvious, those
that are so clear that they capture the heart's attention.
3. Under each title, they should record only the Book, Chapter, and
Verse, without including the exact words, as that could become
tiresome in the long run. They may choose to transcribe the
most significant passages only after completing a portion of
their task or at the end of the year.
4. They should not expect immediate benefits from this practice
within the first week or month. Instead, they should consider
how much it will enrich them by the end of the year.
Undoubtedly, after gathering these insights, they would not part
with their collections for a great price, especially considering the
good they may bring in times of adversity. I will share the
experience of a humble Christian, the most unworthy servant of
Christ, in the following section and paragraphs.
SECT. 16.
Commonplaces observed by one in his private Reading of the
Scriptures.
1. Places where, in reading the Scriptures, he found tangible
comfort:
Exod. 14:13, 19:4, 5, 24:10, 11, 17, 34:6, 7, 8. Numb. 14:18. Deut.
5:29, 10:15. 1 Sam. 30:6. 2 Sam. 12:13. 2 Kings 20:5. 2 Chron.
12:12, 15:4, 20:21, 22, 27, 28. Job 5:11, 17, 18, 19, 33:25, 26. Prov.
3:12. Psal. 27:13, 14, 31:7, 37:1, 2, 3, 4, 5, 6, 7, 8, 32, 33, 34, 57
(entire), 119:103, 138:7, 8, 139:17. Isa. 29:19, 30:18, 19, 40:1, 2,
42:3, 48:18, 49:2, 13, 14, 15, 16, 52:9, 54:7, 8, 9, 10, 55:7, 57:15,
16, 18. Jer. 1:9, 31:3, 9, 20. Hosea 6:1, 2, 11:8. Mic. 7:18, 19, 20.
Mat. 5:11, 12, 10:26, 28, 29, 30, 31, 32. Mark 2:17. Luke 6:22, 23.
Rom. 8:18, 31, 32. 2 Cor. 7:6. Eph. 5:8. Col. 1:13, 4:3. 2 Tim. 3:11.
Heb. 10:35, 36, 37, 38, 12:5, 6, 7, 8. James 5:20. 1 John 3:12.
2. Places where, in reading, he found rebuke for corruption in his
nature or practice:
Numb. 14:11. 1 Sam. 12, 13. 2 Chron. 32:26. Psal. 119:75. Isa.
56:11, 57:17, 59:11, 12. Jer. 6:13. Ezek. 34:2, 3, 4. Hosea 7:10.
Mark 7:21, 22, 23. Luke 12:15. Rom. 7:23, 24. Ephes. 5:4. 1 Pet.
2:1. Rev. 2:5, 3:15, 16, 17, 19.
3. Places that guided him in his particular calling:
Job 33:23, 24. Isa. 49:4, 5, 50:4, 52:11, 58:1, 62:1, 6, 7. Jer. 15:19,
23:22, 48:10. Ezek. 3:1, 18, 19, 20, 21, 33:2, 3, 4, 5, 6, 7, 8, 9,
34:10. Mal. 2:7. Mat. 10:16, 17, 18. Acts 20:20, 21, 23. 1 Cor. 1:5,
14:1, 12. 2 Cor. 4:5, 6, 7, 6:3, 4, 5, 6, 7, 12:15. Phil. 2:3. 1 Thess.
1:5. 2 Thess. 2:3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 17. 1 Tim. 1:4, 4:12.
4. Places containing moving passages that touched his heart:
Gen. 22:1 to 20. Gen. 24:31, 33, 50, 52, 33:10, 11, 43:14, 16, 30,
44:13, 16, 31, 45:3, 9, 14, 24, 26, 27, 28, 48:11, 12, 50:10, 11.
Deut. 5:29. Judges 7:15, 20, 22. Ruth 2:10, 3:10, 18. 1 Sam. 17:30
to the end, 18:1, 2, 3, 4, 5, 6, 7, 20:41, 42, 24:16, 17, 18, 19, 25:23,
24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. 2 Sam. 15:25, 26,
30. Isa. 57:17, 18. Jer. 31:20. Jonah 2:7. Mark 9:24. John 11:35.
5. Places that offer solace against the burden of daily infirmities,
inner temptations, and spiritual afflictions:
Gen. 15:1. Exod. 34:6, 7. Psal. 18:6, 23:4, 5, 6, 34:18, 11:24.
Hosea 6:1, 2. Mic. 7:19. Luke 17:4. John 17:20. Rom. 6:14, 16, 20.
1 Cor. 10:13. 2 Thess. 3:3. 1 Tim. 1:15. Heb. 4:15, 16. 1 Pet. 5:10. 1
John 1:9, 2:1, 12, 5:18.
6. Places that strengthen his heart against the fear of falling away:
1 Kings 6:13. Job 8:20. Psal. 15:5, 16:8, 37:24, 27, 28, 31, 89:33,
34, 35, 94:14. Isa. 54:10. Jer. 31:3, 33:20, 21, 25, 26, 32:39, 40,
41. Hosea 2:19, 20. Luke 22:32. John 6:39, 13:1, 14:6, 17, 22, 23,
26. Rom. 8:35, 39, 11:29, 1 Cor. 1:8, 9. Eph. 1:13, 14, 4:30. Phil.
1:6. 1 Thess. 5:23, 24. 2 Thess. 3:3. Heb. 13:5. 1 Pet. 2:6. 1 John
3:9, 5:4.
7. Promises that console him in the face of outward difficulties:
Gen. 41:43. Exod. 4:31, 23:25. Judges 13:23. 2 Chron. 25:9. Psal.
23:1, 2, 37:25, 119:165. Pro. 1:33, 3:8, 10. Isa. 58:8. Dan. 6:16.
Luke 21:18. John 16:33. Rom. 1:17, 2 Cor. 4:17, 18, 2 Tim. 2:12.
Heb. 13:5, 6. 1 Pet. 3:14, 15, 16, 17, 18, 4:12, 13, 14, 15, 16, 19. Rev.
2:10.
8. Places that elucidate his privileges in Christ, superior to those of
the wicked in the world:
Gen. 3:15, 7:1, 23, 12:3, 15:6, 26:4, 28:14, 32:28. Exod. 19:4, 5, 6.
Num. 23:21, 24:5, 6. Deut. 26:18, 19, 33:29. 1 Sam. 12:22. 2
Chron. 15:4, 16:9. Job 5:19 to 27. Psal. 32:7, 33:18, 19, 34:4, 5, 6,
7, 8, and so forth. Isa. 9:6, 40:31, 41:10, 14, 15, 16, 17, 18, 53:11,
54:11, 12, 13, 14, 15, 16, 17. Jer. 33:8. Lam. 3:32. Ezek. 11:19.
Dan. 6:23. Zech. 2:8. Mal. 4:2. Mat. 1:21, 10:30, 11:28, 28:20.
Luke 11:13-19, 10:21, 18. John 1:12, 16, 29, 10:28, 3:16, 17, 14:16,
17, 17, 19, 24. Acts 13:39, 27:34. Rom. 4:5, 8:30, 33, 10:4. 1 Cor.
1:30. 2 Cor. 5:19, 21. Gal. 3:13, 4:4, 5, 6. Eph. 1:3, 4, 6, 7, 2:14,
16, 3:25. Phil. 3:21. Col. 1:21, 3:4. 1 Thess. 5:23, 24. 1 Tim. 1:15.
Tit. 2:14. Heb. 1:3, 9:12, 26. 1 John 1:7, 2:2, 3:1, 2, 5. Rev. 1:5, 13.
9. Places difficult to comprehend, for which he sought and
endeavored to find resolution, including all the Titles of the
Psalms, especially those of Psalms 3, 4, 5, 6, 7, 8, 9, 16, 22, 30,
34, 38, 39, 4, 45, 46, 50, 53, 56, 57, 60, 72, 88, 90, 92, 119, 120,
etc.
10. Several other categories he noted in his private little Book,
which I shall mention for the imitation of others:
Places that exemplify Experiences (or the word written in our
hearts) as the best Commentary.
Places that present various points of Religion that a Christian
can confidently rely on, living and dying in the assurance of
them.
Places that justify a strict aversion to the slightest sin.
Places that demonstrate that the godly have endured all sorts of
hardships, reproaches, and slander.
Memorable Sayings or Choice Sentences.
Promises of the Churches flourishing in the last times.
Above all, I consider those related to our individual circumstances
most precious and uniquely useful
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Post by Admin on Jan 24, 2024 16:05:59 GMT -5
SECT. 17.
Of the use of these Collections.
The use of them is diverse, according to the several heads:
Now the first head was, Places that in reading, he found sensible comfort and
rapture of heart in? The use hereof is not only for the present, but
while he lives in any distress, for then he may have recourse to these
places, as to so many wells of joy; and if in his grief, one, or two, or
ten will not comfort him, yet it may please God that some of them
will have spirit and life in them; besides, it cannot but marvelously
establish his faith, when he remembers in how many distinct places
of Scripture the Lord was pleased to comfort his soul.
The second head was, Places that in reading, he found rebuke of
corruption in his nature or practice: The use hereof is to open his
eyes, and to let him see the Anatomy of his corruptions, and plainly
to perceive what things are in his nature, that God has a quarrel
against; so that now it is time, that as such a one is guided by the
finger of God to know his corruptions, so he should go to the Spirit of
God for mortification.
The third head was, Places that directed him in his particular calling:
The use hereof is to consider the several Texts, as the crowing of
Cocks, which ring in his ears: When will you arise? why do you tarry
so long? why do you stir so slowly? See how the Sun rejoices as a
Giant to run his race, why then do you not sharpen yourself to the
work which God has laid on you? It may be you meet with many
troubles, disgraces, oppositions, but what then? Is not this God's
command? Is not this a service to the Lord Jesus? Does not the Lord
assist? And is not He a sufficient Paymaster? It may be your labor is
in vain, your work is without fruit, and what then? Is not labor your
duty? And good success God's work? What have you to do with
thoughts about the blessing and success of your labors? Look you to
the duty, view the Texts well, and obey them, and leave the blessing
of your endeavors to the good will and pleasure of God; lay aside all
care of the event, and roll your burden upon the Lord, who will
sustain you: Thus these Texts cry upon you to submit to God's
direction, and to depend therein upon His help and assistance. This
is the double duty we all owe, First, To ask counsel at the word, and
to follow the determination of it; for a true heart is ever obediential,
subjecting itself to the will of God, as the rule of holiness,
acknowledging His sovereignty, subscribing to His wisdom as most
absolute, and to His ways as most true, just, and merciful. Secondly,
To put over all our businesses into God's hands, and in a manner out
of our own, trusting in Him for the ability to the work, and for good
success to come by them.
The fourth head was, Places containing passages that even melted his
heart: The use hereof is to call such passages to remembrance in
times of mourning, only be sure that our affections prove spiritual,
and not merely natural: I make no question but David's longing after
God, Psalm 42:1, 21, his panting after the word, Psalm 119:140, his
delight in the sweetness of it, Psalm 119:103, his trembling at God's
presence, Psalm 119:120, his grief for the breach of his Law, Psalm
119:136, were spiritual affections; for they were raised by spiritual
objects, so it is good for us to see to our affections, that they be raised
by spiritual objects, and then they will prove singularly useful; it may
be indeed that when a Christian peruses over again the same Texts,
he shall not have the like operation as before; all the godly find by
their own experience, that those instructions, reproofs, and
consolations, which at sometimes awaken, wound, and revive their
spirits, at another time move them nothing at all; sometimes the
spiritual sense is benumbed, and they hear only by the hearing of the
ear; but at other times, when those senses are awakened, they taste,
and see, and feel the same, and consequently are affected, as Job was
in that place, Job 42:5. So if at any time we find these meltings
stirred in us by a spiritual object, and that they are answerable to
God's dealings with us, then we can rejoice or mourn seasonably,
when God calls us to either, Eccles. 7:14 I take this to be a holy and
happy use made of those places.
The fifth head was, Places that hold forth comforts against the
burden of his daily infirmities, inward temptations, and afflictions of
spirit: The use hereof is (when such a particular temptation comes)
to eye the promises, and to betake the soul unto the Lord for succor
promised: This is the voice of Faith, Be of good courage, here is a
word of comfort, and there is help enough in heaven; the Devil may
thrust sore at thee, but he shall not get the victory, for God is with
thee; no question, but for these sins the Lord bestows on thee a
pardon of course, only be vigilant and watchful at all times, in all
places, upon all occasions, against all sins, with all the degrees
thereof, specially against sin of constitution, calling, company,
corrupt education: Indeed, this is the property of faith, both to rest
on the promises, and to keep waking, for nothing is more wisely
fearful than faith, nor more cautious and circumspect than holy fear.
The sixth head was, Places that establish his heart against the fear of
falling away: The use hereof is, in case of any such doubt, to learn
and think upon these precious places, that we may be settled in
believing our perseverance. This will encourage and quicken us in
our Christian course, establish us in well-doing, and hearten us
against the greatest difficulties: Their objection, who say, The
doctrine of assurance of not falling away, doth set open a door to all
licentiousness, is most false; for the more assurance of salvation in a
man's soul, the more fear and trembling in a man's course; he who is
best assured, hath most power of God's Spirit, and the stronger the
Spirit of God is within, the more holiness and fruits of grace are
without.
The seventh head is, Promises that comforted him against outward
crosses: The use hereof, is to live by faith in afflictions; for then is
faith in these promises the only stay and support of the heart: I had
fainted, unless I had believed to see the goodness of the Lord in the
land of the living:—This is my comfort in my affliction, for thy word
hath quickened me: In daily and lighter trials, a man of mild and
patient temper, may hold up the head, but when one deep calleth
unto another, and the waves flow over our head, when nature
yieldeth, and the heart fainteth, then to stand fast, and be of good
courage, is the only property of faith, which is grounded upon the
rich mercy of God, made over to us in these precious promises. I
cannot deny, but distrust many times wrings from a Christian such
voices as these, Were it anything but this I could bear it; but now if in
conscience of his impotency, he will seek to Christ to make him able,
and he will fasten himself upon him by a true and lively faith in these
promises, he may find strength enough through his might, whereby
to bear that comfortably, which otherwise he may find most
intolerable. Faith drives a man out of himself, as not able to bear the
least cross as he ought, and through the power of God, it enableth
him to bear that best with which God is pleased to try him.
The eighth head is, Places that hold forth his privileges in Christ,
above all the wicked in the world: The use hereof is,
1. To believe and to rejoice in them: All these privileges are mine, will a soul say, the
Lord hath given them for my portion, how then should I glory in
God, triumph over death, sin and hell, through my Saviour?
2. To live unto him who hath bestowed them on the soul: And now, O
Israel (after all his kindness) what doth the Lord require of thee, but
to fear the Lord thy God, and to love him and serve him with all thy
heart, and to keep his Commandments?
Oh (saith the soul) how should I now think much of Christ?
and speak much of Christ?
and converse much with Christ? and do much for Christ?
and suffer much for the Lord Jesus Christ?
and if I cannot do much, how should I desire and will to do much, which is accepted as if I did it? '
how should I continually go to him, to enable me to do more than of myself I can do? nay,
how should I mourn and lament for what I have not done, either through want of ability or will:
This is the use of such glorious privileges, to believe in Christ, and to live unto Christ.
The ninth head is, Places hard to be understood, of which he desired
and endeavored after resolution: The use hereof, is specified in the
very Title itself; and the resolution of the hard Texts cited ( viz. those
Titles of several Psalms) was by industry found out thus.
PSALM 3. The Title is, A Psalm of David, when he fled from Absalom his son.
In which three things are contained,
1. The Author thereof, David, King of Israel, who composed it.
2. The kind of the Psalm; which word [Psalm] is a word generally applicable to all those spiritual
hymns, without particular application to the Ceremonies of persons,
time, or manner of singing, as many others are: It was usually
delivered to the whole Choir, on the Sabbaths and Festival days, to be
sung by voice, and to be fitted to the instruments, used to be played
upon in the Temple.
3. The expression of the time and occasion of
the composing thereof; (i.) when he fled from Absalom: the story is
set down in 2 Sam. 15. Many were the troubles wherewith this good
King was afflicted, especially after his sin in the matter of Uriah, but
never any so grievous, as to be driven out of his own Kingdom by his
own Son, and his subjects to fall away from him, and to follow his
enemy, that sought his life and Throne.
Hereupon he makes his sorrowful complaint unto God in this Psalm,
and appoints it to be sung in the Church for his own comfort, and
instruction to himself and the whole Church in such times of calamities.
And to this his pathetical moan, he joins this word [Selah] as a note
of the attention of the mind, and stop or pause in the song.
For understanding the meaning and use of the word [Selah] note,
that Selah is a Hebrew word, and signifies as much as Amen, forever,
Jerome observes, that the Jews used one of these three words in the
end or conclusion of their writings or sentences, or in the end of their
prayers, Amen, Selah, or Salem, which signifies peace: And it is
noted to be a word to express an affirmation, or giving assent to that
which is prayed or said, as Amen is, or else it imports a wish, vow or
desire, that the thing spoken be certain, or may be forever, (i.) that it
may be performed: And it is to be noted, that it is usually placed,
when some special thing, worthy attention or observation, is spoken
or delivered, or some desire to be performed, whether it be in the
end, or in any sentence of the Psalm, Prayer, &c. that by a little stop
or pause of the breath, the matter, worth or excellency of the thing
may be better considered: And you shall not find it in any part of the
Scripture, saving in the Psalms, and in the prayer of the Prophet
Habakkuk, Hab. 3.3. whereupon it's observed by Drusius and others,
to be a word of note, used in those ditties and music, to make a stop
or stay, that the matter uttered may be better minded by the hearers,
either to affirm it by their assent, or to desire the performance of
what is sung by that intermission, which seems to be most probable
because the Greek Translators of the Hebrew Bible express the word
Selah by the Greek word 〈 in non-Latin alphabet 〉 , which signifies a
stop, or intermission, and so comes to be used in the Psalmody,
PSALM 4. To the chief Musician on Niginoth, a Psalm of David.
The meaning is this: The Kingly Prophet David composed this Psalm
and delivered it to be sung and played in the Congregation to the one
who was the chief Overseer, Master, and set over the rest of that
music or consort, upon the instrument called Niginoth, which
sounded by playing with the hand. To understand this better, we may
observe that some instruments used in the Jewish Temple were 〈 in
non-Latin alphabet 〉 windy, such as sounded by breath and motion
of the fingers; such as Organs that are blown with bellows and all
hollow instruments like Trumpets, Rams' horns, Cornets, etc., which
the Priests and Levites used in the holy Ordinances, from the Hebrew
word Nechiloth, which signifies bored through or hollow.
Others were pulsatilia, such as were played upon with the fingers
only, either by a quill or otherwise; such as the Harp, Dulcimer, etc.,
which had strings. Of this sort was the instrument in the Title of this
Psalm called Niginoth. Now, for each of these several kinds of
instruments, there was one who excelled in playing them, appointed
Overseer, or chief of the consort, to direct those under him in the
song. There was also someone appointed as the chief of the singers
for the song. Hence, when the Psalm was committed to be sung to
the master of that Order, it was said, "To the chief Musician" or "to
him that excelleth": A Psalm of David.
PSALM 5. To the chief Musician upon Nehiloth, a Psalm of David.
The Title of this Psalm may be understood by what is said in the Title
of the fourth Psalm, differing only in the name of the instrument,
which was one of those that were hollow and sounded by breath, as
the Hebrew word shows, as mentioned before, etc. Some of the
Hebrew Writers say it was a Musical instrument whose sound was
like the buzzing of Bees, or in regard to their multitude, which are
like an army in number. Also, because the master of that Choir was
appointed to pray for all Israel as for all the Armies of the Israelites,
against the Armies of the enemies that came against them in
multitude and noise like a swarm of Bees. Therefore, he gives the
Title, "Super exercitus Psalmus Davidis," etc. But this is improper as
the Title has no conformity with the substance of the Psalm and is
not approved by our Interpreters, etc. But the first is followed.
PSALM 6. To the chief Musician on Niginoth upon Sheminith, a
Psalm of David.
The meaning of this Title may be understood by what was said before
in the fourth Psalm, except that here [upon Sheminith] is added,
signifying that it was played with the eighth time note or strain and
sung with a very clear and high voice. We can better understand it by
what is said in 1 Chron. 15.21. Mattithiah, Eliphaleh, and others were
set over the base and tenor, which is the Sheminith or the Eights, or
Diapason, as Musicians call it. So the meaning is that this Psalm was
to be ordered by the chief Musician of that consort to be sung and
played upon the instrument Niginoth with the highest and utmost
strain of sound and voice, or an instrument of ten strings.
PSALM 7. Shiggaion of David, which he sang unto the Lord,
concerning the words of Cush the Benjamite.
This was a Psalm of David, sung according to an ordinary song, the
beginning of which was Shiggaion. For it is customary for us to
create songs to be sung according to the tune of some that were
composed before.
Tremellius and some others, from the Hebrew word, which signifies
to wander, etc., entitle it "Ode erratica," a wandering sonnet, because
it is mixed and consists of various forms and distinctions of voice and
sound in skillful playing, joined to complete the music, as we see in
"Prick-song."
When it is said, "Concerning the words of Cush," it indicates the
occasion of the Psalm. Namely, that when David was most unjustly
slandered by his enemies, especially by Cush, etc., he makes his
complaint to God in this Psalm, asking Him to avenge his innocence,
etc., and to be delivered from the persecution of Saul and his
flatterers, such as this Cush was. "Words" here refers to accusations,
etc. Who this Cush was is doubtful. Jerome asserts it to be Saul and
provides his reasons for it. Others (which I think is more probable)
believe it to be some Courtier of Ethiopia whom Saul entertained in
his Court and who was his special favorite, as if he had been of his
family or stock (for Cush is the name of Ethiopia). This man, out of
hatred for David and flattery towards Saul, falsely accused him to
Saul and plotted all the mischief he could against him.
PSALM 8. To the chief Musician upon Gittith, a Psalm of David.
The Title of this Psalm is variously given. Some thus, "To the chief
Musician, pro torcularibus," for wine-dressers; as if it were a prayer
for the fruitfulness of that fruit, etc. Others suggest that it was
composed by David in the City of Gath when he was banished. Still,
others claim that this kind of instrument was invented and used
there. What is most probable and agrees with the Scripture is that
Gittith was an instrument which Jeduthun and his posterity, who
were chief of the third Class or Order of Musicians, used to play. The
custody of this instrument was entrusted to Obed-Edom the Gittite
and his family, who were of the posterity of Jeduthun. They, for their
time, ministered and used them in the holy service (1 Chron. 16.37,
38).
PSALM 9. To the chief Musician on Muth-Labben, a Psalm of David.
"Muth-Labben" was the beginning of a tune after which this Psalm
was to be sung by the Choir. It contains a Thanksgiving for his
victory and for the death of Goliath, the Champion of the Philistines
against Israel. . which is typically applied to
Christ as a song of joy for the Church and Saints of God, for Christ's
triumphant victory over the Tyranny of Satan and his Kingdom of sin
and death. Some divide the words and make "Muth-Labben" two
distinct words and interpret it to mean
Psalmus David," as if David had made it for the death of his son, as
Seldan suggested. However, this sense is not favored by Augustine,
who argues from the substance of the Psalm that David did not
mourn and rejoice for his son's death, so the first interpretation is best.
PSALM 16. The Title is, Michtam of David, a golden or excellent Psalm.
The meaning is that it is a Psalm made by David to be sung after a
certain tune known among the Jews, which was named Michtam and
was highly esteemed, even compared to Gold. The beginning of this
tune was "Michtam." Alternatively, it could be referring to a musical
instrument of special esteem among them.
PSALM 22. To the chief Musician on Aijeleth Shahar;
The hind of the morning. Some take "Aijeleth Shahar" to be the name
of some common song or the beginning of some ordinary tune to
which this Psalm was sung. This is the Geneva note, which may be
the case. However, Tremellius, Lyra, and others interpret it
differently, and I believe their interpretation is more accurate. They
explain these Hebrew words to mean "in or at the dawning of the
day," equivalent to saying "between the break of day and sunrise."
This is because at that time, the comforting light or shine of the day
begins to break forth.
The meaning of the Title is that David composed this Psalm and
appointed it to be sung in the Church by the Priests and Levites every
morning as soon as the day began to break. According to the Law and
Custom, it was their duty to perform their Ministry in the Choir and
sing Psalms at that time (1 Chron. 9.33). The Lord ordained this
service in the Church so that their faith and expectation of Christ
might be daily renewed and remembered. The prophesied Kingdom
and sufferings of Christ are represented in this Psalm, as if looking
forward to the dawn of a new day when Christ would visit them.
PSALM 30. Title: A Psalm or song of David, at the dedication of the
House of David, which he composed to be sung at the dedication of his House.
This Title reveals the occasion of this song and the time when it was
used. It was most likely composed when David had completed the
construction of his house made of Cedar on Mount Zion. Many
reputable authors find this explanation plausible and support it.
Alternatively, it might have been composed when David returned
safely to his house after Absalom's rebellion, during which Absalom
defiled it by committing incestuous acts with his father's concubines.
To cleanse the house of all impurity, David dedicated it to the Lord,
praying for its sanctification and purification so that it would be
blessed and acceptable to God (2 Sam. 16.22). This is the opinion
held by the learned Tremellius, and the content of the Psalm
supports this interpretation. The dedication of a house had
significance according to the Law (Deut. 20.5). It involved
consecrating the house to the Lord, separating it from wickedness
and sinful uses, and acknowledging gratitude for the completed
work. It also included prayers and sacrifices to seek God's continued
blessings in the house.
PSALM 34. A Psalm of David, when he changed his behavior before
Abimelech, and he departed.
This Title indicates the occasion for the Psalm rather than a
particular ceremony. The story is recorded in 1 Samuel 21.13. In
summary, David, while fleeing from Saul, sought refuge with Achish,
King of Gath, who is referred to as Abimelech here. To ensure his
safety, David feigned madness before Abimelech, as if he had lost his
senses. This ruse allowed him to escape the danger he faced, as those
around the King decided to let him go. In response to this
deliverance, David composed this Psalm as an expression of
gratitude. It's worth noting that the King is called Abimelech in this
context, which was a common title for the kings of that region,
similar to Pharaoh for the Egyptians or Caesar for the Romans. In
the book of Samuel, he is more specifically referred to as Achish,
King of Gath.
PSALM 38. Title: A Psalm of David to bring to remembrance.
This is a Psalm that David composed to be sung by the Choir on the
Sabbath. He did so after the Lord had afflicted him with sickness and
severe chastisements. The purpose was to remind himself and others
among God's children who might be in a similar situation of their
sins, which had led to these afflictions. Some believe that the sin
mentioned here is related to the matter of Uriah. Additionally, it
serves as an admonition of God's goodness, as He had delivered
David from these punishments and pardoned his sin. Some also
apply this Psalm to the agonies of Christ and His triumphant victory
over sin and death.
PSALM 39. Title: To the chief Musician, even to Jeduthun, a Psalm of David.
[Magistro Symphoniae Jeduthim.] This Psalm was composed by
David and designated to be sung and accompanied by instruments
for Jeduthun, who, owing to his exceptional musical skill, held the
position of chief in his Order. He was the forefather of those
belonging to his lineage who prophesied with harps to offer thanks
and praise to the Lord, as noted in 1 Chronicles 25.3.
PSALM 42. Title: To the chief Musician, Maschil, for the sons of Korah.
This is a Psalm entrusted to the sons, or descendants, of Korah. It
appears that Heman, who was likely their leader, belonged to this
group, serving as the head of the third Class or Order of Musicians
responsible for the holy service, as mentioned in 1 Chronicles 25.5.
All of these musicians were under the guidance of their forefather
Heman, who performed with cymbals, psalteries, harps, and other
instruments in the house of the Lord. The use of the word "Maschil"
in the beginning of this Psalm suggests that it was intended for
instruction, not only for the performers but also for the listeners, in
accordance with the meaning of the word.
Some have speculated that this Psalm was composed by the sons of
Korah after their ancestor Korah's rebellion against Moses.
According to this theory, after their repentance, God granted them
the spirit of prophecy, enabling them to compose various Psalms,
including this one, which contains prophecies about Christ and other
future events. However, Augustine disagrees with this notion, and it
does not align with the content of the Psalm. Furthermore, the
presence of the Hebrew letter Lamed, indicating the Dative case,
suggests that David composed this Psalm for the sons of Korah to
perform with their music rather than it being their own creation.
David, during his exile, likely wrote this Psalm to express his grief
and zeal for the House and Temple. It was intended to strengthen his
faith and confidence in God during his time of distress, and he
handed it over to Heman and his sons for use in their musical
worship.
PSALM 45. Title: To the chief Musician, Shoshannim, for the sons of
Korah, Maschil, a song of loves. Shoshannim was an instrument
among the Jews with six strings, resembling the lily, which has six
leaves or stems.
It was therefore known as Hexachorda. This Psalm, delivered by
David, was intended to be sung and played by the sons of Korah on
this instrument. It begins with the word "Maschil," signifying its
purpose to instruct God's people regarding the spiritual marriage
and love between Christ and His Church. This love is symbolized by
Solomon's marriage to Pharaoh's daughter and serves as an example
of the perfect love that should exist between a husband and wife.
Hence, it is called "a song of loves," reminiscent of Solomon's Song of
Songs. Some distinguish between a "Song" and a "Psalm" by noting
that the former involves instruments followed by voice, while the
latter begins with the voice or lyrics followed by instruments.
PSALM 46. Title: To him that excelleth upon Alamoth, or the chief
Musician for the sons of Korah upon Alamoth.
Some interpret "Alamoth" as the name of a song tune, but I
understand it differently, in line with the best interpretations. Here,
it refers to an instrument rather than a tune. This Psalm, assigned by
David, was meant to be sung and accompanied by an instrument
called "Alamoth." In 1 Chronicles 15.10, it is explicitly mentioned that
Zachariah played the psalteries upon Alamoth. In this context, they
began by playing this instrument and then proceeded to sing the
Psalm or hymn.
PSALM 50. Title: A Psalm of Asaph. Some believe it is named so
because Asaph was its author, possessing the gift of prophecy.
However, this reasoning is weak, as all the other psalms were also
inspired by a prophetic spirit. Augustine and other learned
theologians suggest that it is called so not because Asaph composed
it, but because it was entrusted to him and his descendants to be
sung, as stated in 1 Chronicles 25.2.
PSALM 53. Title: To the chief Musician upon Mahalath Maschil.
Jerome believes that "Mahalath" signifies a tune for the entire choir
or company of singers, and that David appointed it to be sung by the
entire group of Levites, and so on. However, others interpret it more
aptly as an instrument, one that produces sound through breath and
blowing, owing to its hollowness. The rest of the title's meaning has
been explained earlier.
PSALM 56. Title: To the chief Musician upon Jonath Elem Rechokim
Michtam of David, when the Philistines took him in Gath.
The words in this title have a dual meaning in the original text and
can be interpreted metaphorically as "a dumb Dove" (as Jonath
signifies) in a distant or foreign land, as Jerome suggests.
Alternatively, they may signify "a soul suffering violence" in a foreign
land, a more accurate interpretation. David applies this title to
himself during his great distress, likening himself to a silent dove in a
distant land. When he was driven out of Judea, his homeland, by
Saul, who sought his life, and was forced to seek refuge among the
Philistines in Gath, David endured the suffering with patience,
meekness, and silence. He neither sought revenge, even though he
had the opportunity, nor displayed impatience but instead turned to
God in silence, as if he were a dumb dove mourning. This Psalm can
also be applied to Christ, of whom David was a type.
A better interpretation, approved by Junius, relates it to the soul's
suffering violence while enclosed by a multitude or band of
Philistines, who were enemies both to David and his God. Some read
the words as "To the Master of the Harmony," which conveys the
same sense as "To him that excelleth" or "chief Musician." "Michtam
of David" signifies the preciousness of this Psalm, akin to gold.
PSALM 57. Title: To the chief Musician, Altaschith Michtam of
David, when he fled from Saul in the cave or into the cave.
The general notes in this title suggest that the words are either the
beginning of the song, "Destroy not," or words uttered by David in
his extremity, restraining and controlling his emotions, etc.
"Michtam of David" means that this was the golden or excellent
sonnet composed and delivered by David to the Levites to be sung,
following the tune of the Psalm beginning with "Altaschith." David
composed it when he was in a state of profound fear and danger of
death in the cave of Adullam or En-gedi. He had been driven there by
Saul and was surrounded by Saul's guards, with death seemingly
imminent in the cave or destruction if he attempted to leave. In
response to this peril, David prays that he would not be destroyed,
serving as the inspiration for this song. The story can be found in 1
Samuel 22 and 24.
PSALM 60. Title: To the chief Musician upon Shushan-Eduth,
Michtam of David, to teach when he strove with Aram, Naharim, and
Aram Zobah, when Joab returned and smote of Edom in the valley of
salt, twelve thousand.
"Shushan-Eduth" is either the name of an instrument to be played
when singing this Psalm or the beginning of a song, named after the
tune David intended for this Psalm. Alternatively, "Michtam"
signifies an excellent song that can be sung either to the instrument
or tune "Shushan-Eduth" or that of "Michtam."
Some titles have it as "Magistro Symphoniae in hexacorda," which
means an instrument with six strings upon which David wanted this
Psalm to be played. It serves as a testimony to the entire Church of
his faith and the victory granted by God over the Aramites of
Mesopotamia and the other Aramites residing in Zobah. The word
"in testimonium" in the title further explains the time and occasion
for the composition of this Psalm. For more details about the time
and occasion, you can refer to the story in 2 Samuel 8 and 1
Chronicles 18.
PSALM 72. Title: A Psalm for Solomon, or of Solomon.
This does not imply that Solomon authored it; rather, it pertains to
him or was composed on his behalf by his father, David. When David
was on the verge of death, he commended his son Solomon, who was
to become king, to God.
PSALM 88. Title: A Psalm or Song for the sons of Corah, to the chief
Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.
Heman and Ethan were brothers endowed with an excellent spirit of
prophecy and wisdom, and they were compared to Solomon in this
regard (1 Kings 4:31). Heman composed this Psalm, and Ethan wrote
the next one. They entrusted these Psalms to be sung and played by
the sons of Korah, led by their chief, to the tune of "Mahalath Leannoth,"
which some believe to be the beginning of a song after
which this Psalm should be sung. Others suggest it might refer to an
instrument to accompany the tune. Due to the excellence of the
content, these Psalms were to be preserved as a form of lamentation
for the Church during times of private or singular distress (as in this
Psalm) or in times of affliction or persecution of the Church or
Commonwealth (as in the next).
It's worth noting that some experts in the Hebrew language suggest
that the word "Mahalath" has various meanings, signifying both a
musical instrument, a choir or company of musicians, or infirmity.
Each of these interpretations can apply in this context, referring to
the instrument called "Mahalath" to be played and sung by the entire
company of Levites, both vocally and instrumentally, during times of
affliction for the people or others.
PSALM 90. Title: A prayer of Moses, the man of God.
It is believed that this psalm or prayer was composed by Moses, for
himself and the people, during a time when the spies returned from
exploring the Land of Canaan and brought back a negative report,
leading to the Lord's threat that they would not enter the Promised
Land.
PSALM 92. Title: A psalm or song for the Sabbath day.
This psalm was intended to be sung and used in the worship of God
in the congregation on the Sabbath day when the people gathered for
public church activities.
Some Hebrew scholars suggest that Moses made it to commemorate
the Creation, but the Title does not specify the author.
This psalm, along with Psalms 113, 114, 115, 116, and 117, known as
the Hallelujah or praises of God, were sung during the Passover and
are the psalms or hymns mentioned in the Gospel during the
celebration.
PSALM 119. In Psalm 119, David uses ten different names or
appellations to express God's revealed will.
He refers to it as God's Law, His Way, His Word, His Precepts, His
Commandments, His Judgments, His Statutes, His Promises, His
Righteousness, and His Testimonies. Notably, in this lengthy psalm,
containing twenty-two sections corresponding to the Hebrew
alphabet, there is not one verse (except for one, verse 122) where one
or more of these ten words or names is not mentioned. This
consistency reflects David's deep affection and love for God's holy
Word.
PSALM 120. Title: A Song of Degrees. The title of this Psalm relates
more to the manner of singing than the content of the Psalm itself,
and there are various opinions regarding the reason for this title.
Some believe that this title, along with the next 14 Psalms, was given
because they were sung in a high and prominent place. Others think
it signifies the raising or lifting up of the voice while singing to
ensure better audibility among the people, as suggested by Calvin.
Some say these Psalms were sung by the priests and Levites
following the form and melody of a known and esteemed song that
began with this title.
In later interpretations, some suggest that the term signifies the
excellence of these Psalms compared to others, as places that require
ascent are often considered the best. Therefore, the word is used in
the plural, "degrees," signifying the most excellent songs. The
Hebrews sometimes use plurals to denote the superlative degree of
excellence, as seen in the titles "A Song of Songs" and "God of gods."
Carolus Siggonius de rep: Hebreorum, whose judgment aligns more
with the truth, understands the title to mean that these Psalms were
sung by the priests and Levites on the stairs leading from the great
Court or Porch, where the people gathered, into the inner part of the
Temple, accessible only to the priests. On feast days, the Levites
would sing these 15 Psalms, one on each stair, as they ascended into
the Temple's inner Court, pausing on each stair. This practice gave
these Psalms the title "Songs of Degrees" or "Songs of Ascents."
This ceremonial practice served as an outward means of preparing
people for worship, urging them to approach God with cheerful and
uplifted hearts, renewed in faith. Cyprian noted a similar practice in
the Church liturgy of his time, where the Deacon called upon the
people to "lift up their hearts unto God" with the phrase "Sursum
corda."
Observations.
It can be observed that in Titles, many things may appear strange
and challenging to us because we are not familiar with the specific
instruments, forms of singing, or tunes used in those times. We do
not know whether they were the same as the ones we use today or
bore some resemblance to ours in terms of playing by hand or by
breath. For example, "Decem-chorda," an instrument with ten
strings, might resemble the lute we use. "Cymbals" might be similar
to our cornets. However, we have no more knowledge of their
instruments, tunes, or songs than other foreign nations and
languages have of ours, especially those to whom we and our
language are unknown.
Furthermore, when it is mentioned in some Titles that a psalm is to
be sung after a particular tune, it is similar to our practice of saying,
"This is to be sung according to such a psalm." Neither their psalms
nor ours have a unique tune for each one; rather, the tune of one can
be related to another.
This concludes our discussion of challenging passages in the Psalms,
which the weaker Christian sought resolution for. Regarding other
difficult passages in Scripture, I have intentionally omitted them as
they would significantly expand this book. This marks the end of the
discussion on reading the Word
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