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Ecclesiastes 9:5-6 English Standard Version (ESV). 5 For the living know that they will die, but the dead know nothing, and they have no more reward, for the memory of them is forgotten. 6 Their love and their hate and their envy have already perished, and forever they have no.
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Lesson 1: Experiments in Stratification
Matthew 7:5-6 ESV / 8 helpful votes Helpful Not Helpful. You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. 2 Corinthians 9:5-6 New International Version (NIV). 5 So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given. Generosity Encouraged. 6 Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap. English Standard Version (ESV) Bible Book List. English Standard Version. 5 As long as I am in the world, I am the light of the world.” Read full chapter. Cross references. John 9:5: See ch. 1:4, 5, 9; 8:12; John 9:5 in all English translations.
Lesson 2: Mt. Saint Helens — Most Significant Geological Event of the 20th Century
Lesson 3: The Most Studied Artifact in History
Lesson 4: Does the 1988 Carbon Dating Invalidate Hundreds of Evidences of the First Century Authenticity of the Shroud of Turin
Lesson 5: Unlocking the Mystery of Life
Lesson 6: The Privileged Planet
Mockflow 1 4 7 – collaborative wireframing for app development. Lesson 7: Metamorphosis
Lesson 8: Hydroplate Theory Overview
Lesson 9: The Real Origin of Comets, Asteroids and Trans – Neptunian Objects (TNOs)
Lesson 10:Hydroplate Theory — The Origin of Earth’s Radioactivity
Lesson 11: Stones of Israel – Biblical Archaeology – Don Patton PhD
Lesson 12: Archaeology and The New Testament – Don Patton PhD
Lesson 13: The Dead Sea Scrolls and the Reliability of Our Bible
Lesson 14: Tracing Genesis Through Ancient Culture and Your Ancestors Through History
Lesson 15: Evidence Against the Big Bang
Lesson 16:Does Radiometric Dating Prove the Earth is Billions of Years Old
Lesson 17: What About Those 100-Million-Year-Old Dinosaur Fossils
Lesson 18: Distant Starlight and the Age of the Universe
Lesson 19: Dinosaurs Demonstrate a Young Earth
Lesson 20:Eve: Real Evidence
Lesson 21:The Resurrection of Jesus
Lesson 22: Who Wrote the Gospels and are they Reliable?
Lesson 23: The Reliability of the New Testament Manuscripts
Lesson 24: The Intertestamental Period – Prophecy and Preparation
Lesson 25: The Star of Bethlehem
Lesson 26: One Christian’s Approach to the Science and Morality of Climate Change Intervention
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(9, 10) If we study carefully the opening thanksgivings and prayers of St. Paul’s Epistles, we may note that he always thanks God for what is strong in the Church to which he writes, and prays God for the supply of that in which it is weak. Here he thanks God for the characteristic enthusiasm and large-heartedness of the Philippians; he prays for their advance in knowledge, perception, judgment—the more intellectual and thoughtful side of the Christian character—in which they, and perhaps the Macedonian Churches generally, were less conspicuous. In the opposite case of the Corinthian Church (see 1Corinthians 1:4-10), he thanks God for their richness in all utterance and all knowledge, but he bids them “wait” for Him who shall “establish them as blameless,” and exhorts them to unity and humility.(9-11) In this sentence, the original shows that there is not the three-fold parallelism which our version would suggest. St. Paul’s immediate prayer is that “their love may abound in knowledge and all judgment.” To this is subjoined, as an immediate consequence, “the proving the things that are excellent.” The final result of the knowledge and judgment so applied, is “that they may be sincere and without offence.”
(9) That your love may abound more and more inknowledge.—The original verb here signifies to “overflow,” a sense which our word “abound” properly has, but has in general usage partially lost; and St. Paul’s meaning clearly is that love shall not only primarily fill the heart, but “overflow” in secondary influence on the spiritual understanding. (1) The “knowledge” here spoken of is the knowledge gradually rising to perfection, so constantly alluded to in these Epistles. (See Ephesians 1:17, and Note there.) Since it is clearly a personal knowledge of God in Christ, it may be gained, under His inspiration, by one of many processes, by thought, by practice, by love, by devotion, or, perhaps more properly, by some or all of these combined. Here St. Paul singles out the way of love—the enthusiasm of love to God and man which he knew that the Philippians had—and prays that it may overflow from the emotional to the intellectual element of their nature, and become, as we constantly see that it does become in simple and loving characters, a means of spiritual insight, in “knowledge and all judgment,” or rather, all perception. (2) The word “perception” properly applies to the senses, and seems here to signify the insight which recognises a truth as the eye recognises an object. In the same sense (Hebrews 5:14) Holy Scripture speaks of those who “by use have their senses exercised to discern good and evil.” In fact, the “perception” here spoken of differs from knowledge in dealing not with general principles, but with concrete examples and questions. (3) Accordingly he connects with it, as a direct consequence, the power of “approving” or “testing” the things that are excellent. Now the word here translated “excellent” carries with it the idea of distinctive and relative excellence, conspicuous amidst what is either evil or defective. To “test” is obviously first to distinguish what is the best, and then by trial to prove its absolute goodness. Clearly the process may be applied either speculatively to truths or practically to duties. In Romans 2:18, where exactly the same phrase is used, the latter application is made.
PHILIPPIANSA COMPREHENSIVE PRAYER
Php 1:9-11 {R.V.}.
What a blessed friendship is that of which the natural language is prayer! We have many ways, thank God, of showing our love and of helping one another, but the best way is by praying for one another. All that is selfish and low is purged out of our hearts in the act, suspicions and doubts fade away when we pray for those whom we love. Many an alienation would have melted like morning mists if it had been prayed about, added tenderness and delicacy come to our friendships so like the bloom on ripening grapes. We may test our loves by this simple criterion--Can we pray about them? If not, should we have them? Are they blessings to us or to others?
This prayer, like all those in Paul’s epistles, is wonderfully full. His deep affection for, and joy in, the Philippian church breathes in every word of it. Even his jealous watchfulness saw nothing in them to desire but progress in what they possessed. Such a desire is the highest that love can frame. We can wish nothing better for one another than growth in the love of God. Paul’s estimate of the highest good of those who were dearest to him was that they should be more and more completely filled with the love of God and with its fruits of holiness and purity, and what was his supreme desire for the Philippians is the highest purpose of the gospel for us all, and should be the aim of our effort and longing, dominating all others as some sovereign mountain peak towers above the valleys. Looking then at this prayer as containing an outline of true progress in the Christian life, we may note:
I. The growth in keenness of conscience founded on growth in love.
Paul does not merely desire that their love may abound, but that it may become more and more ‘rich in knowledge and all discernment.’ The former is perhaps accurate knowledge, and the latter the application of it. ‘Discernment’ literally means ‘sense,’ and here, of course, when employed about spiritual and moral things it means the power of apprehending good and bad as such. It is, I suppose, substantially equivalent to conscience, the moral tact or touch of the soul by which, in a manner analogous to bodily sense, it ascertains the moral character of things. This growth of love in the power of spiritual and moral discernment is desired in order to its exercise in ‘proving things that differ.’ It is a process of discrimination and testing that is meant, which is, I think, fairly represented by the more modern expression which I have used--keenness of conscience.
I need spend little time in remarking on the absolute need of such a process of discrimination. We are surrounded by temptations to evil, and live in a world where maxims and principles not in accordance with the gospel abound. Our own natures are but partially sanctified. The shows of things must be tested. Apparent good must be proved. The Christian life is not merely to unfold itself in peace and order, but through conflict. We are not merely to follow impulses, or to live as angels do, who are above sin, or as animals do who are beneath it. When false coin is current it is folly to accept any without a test. All around us there is glamour, and so within us there is need for careful watchfulness and quick discrimination.
This keenness of conscience follows on the growth of love. Nothing makes a man more sensitive to evil than a hearty love to God. Such a heart is keener to discern what is contrary to its love than any ethical maxims can make it. A man who lives in love will be delivered from the blinding influence of his own evil tastes, and a heart steadfast in love will not be swayed by lower temptations. Communion with God will, from its very familiarity with Him, instinctively discern the evil of evil, as a man coming out of pure air is conscious of vitiated atmosphere which those who dwell in it do not perceive. It used to be said that Venice glass would shiver into fragments if poison were poured into the cup. As evil spirits were supposed to be cast out by the presence of an innocent child or a pure virgin, so the ugly shapes that sometimes tempt us by assuming fair disguises will be shown in their native hideousness when confronted with a heart filled with the love of God.
Such keenness of judgment is capable of indefinite increase. Our consciences should become more and more sensitive: we should always be advancing in our discovery of our own evils, and be more conscious of our sins, the fewer we have of them. Twilight in a chamber may reveal some foul things, and the growing light will disclose more. ‘Secret faults’ will cease to be secret when our love abounds more and more in knowledge, and in all discernment.
II. The purity and completeness of character flowing from this keenness of conscience.
The Apostle desires that the knowledge which he asks for his Philippian friends may pass over into character, and he describes the sort of men which he desires them to be in two clauses, ‘sincere and void of offence’ being the one, ‘filled with the fruits of righteousness’ being the other. The former is perhaps predominantly negative, the latter positive. That which is sincere is so because when held up to the light it shows no flaws, and that which is without offence is so because the stones in the path have been cleared away by the power of discrimination, so that there is no stumbling. The life which discerns keenly will bring forth the fruit which consists of righteousness, and that fruit is to fill the whole nature so that no part shall be without it.
Nothing lower than this is the lofty standard towards which each Christian life is to aim, and to which it can indefinitely approximate. It is not enough to aim at the negative virtue of sincerity so that the most searching scrutiny of the web of our lives shall detect no flaws in the weaving, and no threads dropped or broken. There must also be the actual presence of positive righteousness filling life in all its parts. That lofty standard is pressed upon us by a solemn motive, ‘unto the day of Christ.’ We are ever to keep before us the thought that in that coming day all our works will be made manifest, and that all of them should be done, so that when we have to give account of them we shall not be ashamed.
The Apostle takes it for granted here that if the Philippian Christians know what is right and what is wrong, they will immediately choose and do the right. Is he forgetting the great gulf between knowledge and practice? Not so, but he is strong in the faith that love needs only to know in order to do. The love which abounds more and more in knowledge and in all discernment will be the soul of obedience, and will delight in fulfilling the law which it has delighted in beholding. Other knowledge has no tendency to lead to practice, but this knowledge which is the fruit of love has for its fruit righteousness.
III. The great Name in which this completeness is secured.
The Apostle’s prayer dwells not only on the way by which a Christian life may increase itself, but in its close reaches the yet deeper thought that all that growth comes ‘through Jesus Christ.’ He is the Giver of it all, so that we are not so much called to a painful toil as to a glad reception. Our love fills us with the fruits of righteousness, because it takes all these from His hands. It is from His gift that conscience derives its sensitiveness. It is by His inspiration that conscience becomes strong enough to determine action, and that even our dull hearts are quickened into a glow of desiring to have in our lives, the law of the spirit of life, that was in Christ Jesus, and to make our own all that we see in Him of ‘things that are lovely and of good report.’
The prayer closes with a reference to the highest end of all our perfecting--the glory and praise of God; the former referring rather to the transcendent majesty of God in itself, and the latter to the exaltation of it by men. The highest glory of God comes from the gradual increase in redeemed men’s likeness to Him. They are ‘the secretaries of His praise,’ and some portion of that great honour and responsibility lies on each of us. If all Christian men were what they all might be and should be, swift and sure in their condemnation of evil and loyal fidelity to conscience, and if their lives were richly hung with ripened clusters of the fruits of righteousness, the glory of God would be more resplendent in the world, and new tongues would break into praise of Him who had made men so like Himself.Php 1:9-11. This I pray, that your love — To God and one another, and all mankind which you have already shown; may abound yet more and more — The fire which burned in the apostle’s breast never says, It is enough; in knowledge — Arising from, and attended with, a more perfect knowledge of God, of Christ, and of spiritual things in general; and in all judgment — Or rather, in all sense, or feeling, as παση αισθησει signifies: that is, That you may have a spiritual sense and taste, or an experimental knowledge and feeling of God’s love in Christ to you. Our love must not only be rational, but it must be also experimental: we must not only understand and approve the reasons why we should love God and one another; but we must know and feel that we do so; that ye may approve — Greek, εις το δοκιμαζειν, that ye may try, or prove by experience; things that are excellent
Scrutiny 9 5 6 Esv Bible
— Not only that are good, but the very best; the superior excellence of which is hardly discerned but by the adult Christian. The original expression, τα διαφεροντα, is, literally, the things that differ: that you may discern the real difference which there is in things, namely, in matters of doctrine, experience, and practice; how truth differs from, and how much it excels error; how much fervency of spirit, a life of entire devotedness to God, and continual, persevering diligence in the work of faith, patience of hope, and labour of love, differs from and excels lukewarmness of heart, negligence of life, sloth, indolence, and the being weary of well-doing; that ye may be sincere — Upright before God, truly desiring to know and to do his will in all things; and having always a pure intention, or a single eye to his glory, in the choice and pursuit of the best things; and a pure affection, giving him an undivided heart. The original word, ειλικρινεις, from ειλη, the shining,Scrutiny 9 5 6 Esv Kjv
or splendour, of the sun, and κρινω, to judge, properly signifies such things as, being examined in a bright light, are found pure, and without fault. Applied, as here, to believers, it refers both to their spirit and conduct, and is represented as the proper and natural fruit of that abounding love which the apostle had asked for them in the preceding verse. And without offence — Chargeable with no disposition, word, or action, at which others can justly take offence; but holy and unblameable. The expression properly signifies, giving no occasion of stumbling, namely, to others; and may imply also not stumbling ourselves at the real or supposed failings or faults of others; unto the day of Christ — The day of death, when the time of your trial will be ended. Being filled with the fruits of righteousness — All holy dispositions, words, and actions toward God, our fellow-creatures, and ourselves; which are by Jesus Christ — Through union with him, and grace derived from him, to the glory and praise of God — To whom they are rendered acceptable through Christ’s sacrifice and intercession. Observe, reader, here are three properties of that sincerity which is acceptable to God. 1st, It must bear fruits, all inward and outward holiness, all goodness, righteousness, and truth, Ephesians 5:9; (see also Galatians 5:22;) and that so abundantly, that we may be filled with them, or all our powers of body and mind, our time and talents, occupied therein. 2d, The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God.1:8-11 Shall not we pity and love those souls whom Christ loves and pities? Those who abound in any grace, need to abound more. Try things which differ; that we may approve the things which are excellent. The truths and laws of Christ are excellent; and they recommend themselves as such to any attentive mind. Sincerity is that in which we should have our conversation in the world, and it is the glory of all our graces. Christians should not be apt to take offence, and should be very careful not to offend God or the brethren. The things which most honour God will most benefit us. Let us not leave it doubtful whether any good fruit is found in us or not. A small measure of Christian love, knowledge, and fruitfulness should not satisfy any.And this I pray - We pray for those whom we love, and whose welfare we seek. We desire their happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favors.
That your love may abound .. - Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honors and pleasures of the world.
Data rescue 4 2 2. In knowledge - The idea is, that he wished them to have intelligent affection. It should not be mere blind affection, but that intelligent love which is based on an enlarged view of divine things - on a just apprehension of the claims of God.
And in all judgment - Margin, 'sense;' compare the notes at Hebrews 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that the wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart.
9. The subject of his prayer for them (Php 1:4).your love—to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Php 2:2; 4:2).
knowledge—of doctrinal and practical truth.
judgment—rather, 'perception'; 'perceptive sense.' Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. 'Knowledge' and 'perception' guard love from being ill-judged.
And this I pray: having praised God for their attainments, he returns, {as Philippians 1:4}Aol 9.5
in token of his love, to his great petition for them.That your love may abound; viz. that their love both to God and man, showed in their bounty to him, might, as a rising stream from its springing fountain, yet further flow out, and more abundantly communicate itself in all Christian offices, and not abate, (as it seems it afterwards did among the Ephesians, Revelation 2:4), as our Saviour foretold it would (to in some, Matthew 24:12, {see } but continue increasing to the end, 1 Thessalonians 3:12.
Yet more and more in knowledge;
Scrutiny 9 5 6 Esv Commentary
being founded on a sound and saving understanding of the things of God, and ourselves, , with ; and an acknowledgment of the truth which is after godliness, Titus 1:1.And in all judgment; in the practical judgment, or internal sense, and particular experience, taste, and feeling the testimony of the Spirit in the heart concerning the grace of God, and adoption,
Surah 9-5
Romans 5:1,5 8:16,17 14:17; when there is not only a right notion in the head, but a true sense and savour of spiritual things in the heart, Hebrews 5:14; which is when knowledge is not only an empty cloud in the air, but becomes effectual by falling down in a kindly shower upon the heart, warmed with the love of God, and the virtue of Christ’s resurrection, as he after gives his own experience, Philippians 3:10, like David’s,Scrutiny 9 5 6 Esv For Kids
Psalm 34:8. And this I pray, that your love may abound yet more and more,.. As a proof of his great affection for them, he puts up this petition on their account; which supposes that they had love, as they must certainly have, since the good work of grace was begun in them; for wherever the work of the Spirit of God is, there is love, which is a fruit of the Spirit; and where there is not love, there cannot be that good work; for it signifies nothing what a man says, nor what he has, nor what he does, if love be wanting; but this grace was in these Philippians, they had love to God, to Christ, to one another, to all the saints, and to the ministers of the Gospel, and particularly to the apostle, of which they had lately given him a proof: and it also supposes, that this grace, which was implanted in them in regeneration, was in exercise, which is meant by its 'abounding'; it was not only a principle in the heart, and expressed by the mouth, but it was in action; it lay not in word, and in tongue, but showed itself towards the objects of it in deed and in truth; and it was in a very larger and lively exercise; it abounded, it flowed and overflowed; it rose up out of the heart, as water out of a fountain; it was as grace is said to be, a well of living water, springing up, and spreading itself various ways; wherefore the apostle did not pray that they might have love, nor merely that their love might abound, but that it might abound 'yet', might continue to abound, that there might be no stop put to its flow and exercise, and so concerns the perseverance of it, and its actings; and that it might abound 'more and more'; which regards the increase of it, and enlargement of its exercise. The Syriac version reads it, that it 'may be multiplied and abound'; intimating, that spiritual love cannot be exceeded in; there is no going to an extreme in the exercise of it; natural love may, but not spiritual; God and Christ can never be loved too much, nor saints, as saints, though they may as men: wherefore let love abound ever so much to these objects, it is capable of abounding more and more, without any danger of excess; and it is to be wished for; for where it is ever so large and abundant in its actings, it is not perfect, nor will it be in this life; so that there is always room for such a petition; besides, the apostle knew how apt love is to grow cold, and saints to sink in their spiritual affections through the prevalence of sin, the cares of the world, and temptations of Satan: he adds,in knowledge and in all judgment; that is, either with knowledge and judgment; and the sense be, that as their love abounded, so their knowledge might be increased, and their judgment in spiritual things be better informed and established. Some Christians are more affectionate, and less knowing; others are more knowing, and less affectionate; it is well when love and knowledge go and keep pace together: or it may be rendered 'by knowledge', suggesting, that love is increased thereby, which is true; for the more saints know of God and Christ, the more they love them; and the more they know of one another's grace and experience, the more they love each other: by 'knowledge' may be meant the knowledge of God; not that which is general, is by the light of nature, and is very obscure and insufficient to salvation; but that which is special, is of God in Christ, as a God gracious and merciful, as a covenant God and Father in him; and which at best is imperfect, and needs increasing: and also knowledge of Christ; not general, notional, and speculative, as that he is the Son of God, the Messiah, and Saviour of the world in common; but that which is special, spiritual, and saving; and which is a knowledge of approbation, whereby a soul approves of Christ above all others, as a Saviour; a fiducial one, whereby it trusts in him, and commits itself to him; an experimental and practical one, to which is joined a cheerful obedience to his commands and ordinances, and becomes an appropriating one; yet is in this life imperfect, and so needs increasing; and all means should be used in order thereunto: moreover, the knowledge of one another may be included; an increase of which is necessary to promote brotherly love, and make communion with one another delightful and profitable. By all 'judgment', or 'sense', as in the Greek text, is designed a spiritual apprehension, judgment, and sensation of things. The Syriac version renders it, 'all spiritual understanding', and may intend a spiritual perception, and sense of the love of God shed abroad in the heart, an enlarged experience of the grace of God, and particularly faith, which is expressed by all the live senses; as by 'seeing' the Son, the glory, fulness, suitableness, and excellency of him, and the unseen glories of another world; by 'hearing' the joyful sound, the voice of Christ in the Gospel, so as to understand and distinguish it; by 'smelling' a sweet smell in the person, blood, righteousness, and sacrifice of Christ, which are of a sweet smelling savour to faith, as are also the things of God, and of the Spirit of God; and by 'tasting' how good the Lord is, how sweet is his word, and delicious his fruit; and by 'feeling', laying hold on Christ, embracing and handling him, the word of life: and now a believer having these his spiritual senses exercised, he is capable of discerning between good and evil, and so of approving things most excellent; which is the end of this petition, as appears from the following words.
{3} And this I pray, that your love may abound yet more and more in knowledge and in all judgment;(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.