Commentary On Psalm 119:17-18

We are here taught, 1. That we owe our lives to God's mercy. David prays, Deal bountifully with me, that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: "Not that I may live and grow rich, live and be merry, but that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do."

Observe here, 1. That there are wondrous things in God's law, which we are all concerned, and should covet, to behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long hidden from the wise and prudent, but are now revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach to look into them, 1 Pt. 1:12. Those that would see the wondrous things of God's law and gospel must beg of him to open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said, Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.

Matthew Henry's Commentary on the Whole Bible

Thy Work Alone, O Christ

Not what my hands have done can save my guilty soul;
Not what my toiling flesh has borne can make my spirit whole.
Not what I feel or do can give me peace with God;
Not all my prayers, and sighs and tears can bear my awful load.

Thy work alone, O Christ, can ease this weight of sin
Thy blood alone O Lamb of God, can give me peace within.
Thy love to me O God, not mine, 

O Lord, to Thee can rid me of this dark unrest, and set my spirit free!

Thy grace alone, O God, to me can pardon speak;
Thy power alone O Son of God, can this sore bondage break.
No other work, save Thine, no other blood will do,
No strength save that, which is divine, can bear me safely through.

I bless the Christ of God; I rest on love divine;
And with unfaltering lip and heart, I call this Savior mine.
His cross dispels each doubt, I bury in His tomb
My unbelief, and all my fear, each lingering shade of gloom.

I praise the God of grace, I trust His truth and might
He calls me His, I call Him mine, My God, my joy, my light
Tis He Who saveth me, and freely pardon gives
I love because He loveth me, I live because He lives!

Not What My Hands Have Done, Horatius Bonar

From Symbol To Substance: Questioning The Logic Of Catholic Eucharistic Theology

        "I am the bread of life...But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” (John 6:48; 50-51)

        If Jesus Christ is the bread of life who descended from heaven, then this raises complex implications about His presence in relation to the physical substance of the wafer. Specifically, if we accept the premise that Christ is truly present wherever the eucharistic bread exists, we must confront a theological dilemma: the assertion of Christ’s real presence suggests an omnipresence that conflicts with the understanding of singular, historical events in salvation history. By equating Christ with bread, we risk diluting the uniqueness of His incarnation and sacrificial crucifixion, implying that His presence could be as readily accessible as bread on the altar.

        Moreover, the doctrine of transubstantiation posits that the bread's substance is wholly transformed into the body of Christ. If the bread ceases to exist as bread, it follows logically that the presence of Christ, who is identified with that bread, would also cease to exist in the way traditionally understood. This outcome raises profound existential concerns: What does it mean for the faithful if the very basis of their ritualistic communion vanishes? Therein lies a contradiction: if transubstantiation is to be believed, the bread's identity is entirely replaced, thus eliminating its ability to serve as a reliable and meaningful sign of Christ’s presence.

          The dilemma extends further when we consider that if Christ's body is made present in our tangible world only through the consumption of the transformed bread, it raises questions surrounding the nature of that miracle. If we posit that the mass is a perpetual miracle, how can something that we can touch, taste, and see (i.e. the bread) turn into something infinite and transcendent (i.e. Christ Himself)? This inquiry delves into the metaphysical realm and challenges our understanding of existence and reality within Roman Catholic theology. It navigates the complexities of substance and essence, prompting questions about how a finite element can encapsulate the infinite nature of divinity and still maintain its physicality.

          The idea that Christ’s sacrifice is continuously replayed through the mass presents a profound theological challenge. If the eucharist is an ongoing miracle, it detracts from the unique historical event of Christ’s crucifixion, making it appear less singular and unprecedented. This raises significant questions: How can the perpetual reenactment of Christ’s sacrifice during the mass coexist with the belief in His once-and-for-all act of salvation? By framing the mass as an unceasing re-presentation, there is a risk of undermining the exceptional nature of the crucifixion and resurrection, events which are pivotal to Christian faith. Furthermore, this perspective suggests that Christ’s ultimate sacrifice could be subject to analysis and critique like any other historical occurrence, diminishing its sacredness. The continuous observance of the eucharist inadvertently strips the crucifixion of its profound personal and historical impact, rendering it a repetitive ritual rather than a singular, transformative event in salvation history. If the sacred nature of this ritual becomes overshadowed by its routine celebration, it leads to a depersonalization of Christ’s ultimate sacrifice, leaving the faithful with a diluted understanding of its true significance.

          If the bread's identity is entirely obliterated during transubstantiation, what does that mean for the relationship between the tangible and the spiritual? This transition suggests a profound disconnect between the material world and the divine, eroding the foundational basis of faith that relies on the relational aspect of the human experience. The identity of bread as a symbol is not only essential for sacramental meaning, but also for its ability to act as a conduit for divine grace. If the substance is wholly transformed, the sign becomes paradoxically mute, leaving the faithful without an essential point of reflection and encounter with the divine.

A Prodigal Son

"When a prodigal son wants to follow his appetites, or the latest fashion in idols, he tells himself that he has made a careful evaluation of everything when he is in reality just going along with the crowd. At such time, the last thing he wants to listen to is wise counsel."

Phillip E. Johnson, The Wedge of Truth, p. 30-31

Punching Holes In King James Only Conspiracy Narratives

• Discussion:

          -King James Version (KJV) only advocates often claim that the Roman Catholic Church has played a significant role in producing numerous corrupt Bible translations. They allege that these efforts aim to discredit the KJV and manipulate people into conversion. This claim is often supported by the fact that modern translations include bracketed passages, such as Mark 16:9-20 and John 7:53-8:11. However, if the Roman Catholic Church were genuinely plotting to undermine the King James Version, then why does it accept these passages as inspired Scripture?

          The New American Bible Revised Edition (NABRE), formally sanctioned by the Roman Catholic Church, includes footnotes that explicitly state the acceptance of these passages as canonical. For example, the footnote on Mark 16:9-20 reads:

          "This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent."

          Similarly, the footnote on John 7:53-8:11 states:

          "The Catholic Church accepts this passage as canonical Scripture."

          These excerpts make it clear that the Roman Catholic Church views these texts as divine revelation, which seems counterproductive to any supposed effort to discredit the KJV.

          Modern translations aim to provide readers with the most accurate text based on available manuscripts. The inclusion of brackets and footnotes is a scholarly practice meant to inform readers about textual variations rather than discredit earlier translations like the KJV.

          The Roman Catholic Church's acceptance of passages like Mark 16:9-20 and John 7:53-8:11 as canonical, despite textual variations, shows a nuanced approach. It respects tradition and canonical texts while acknowledging scholarly debates.

          The KJV has a significant place in the history of English Bible translations. However, acknowledging the advancements in biblical scholarship that have occurred since its translation helps us appreciate newer translations without diminishing the KJV's historical importance.

          Modern Bible translations often rely on older and more diverse manuscript evidence than was available during the KJV's translation. This evidence helps scholars create translations that more closely reflect the original texts, which is a positive development rather than a conspiratorial effort.

          The claim that the Roman Catholic Church has produced counterfeit Bible translations to diminish the authority of the King James Version does not hold water. The use of critical scholarship and manuscript findings in modern translations is about providing a fuller understanding of textual history, not undermining earlier translations.

The Bible Is Not A Safe Guide?

"The Bible was never intended to take the place of the living, infallible teacher, the Church, but was written to explain, or to insist upon, a doctrine already preached. How indeed could a dead and speechless book that cannot be cross-questioned to settle doubts or decide controversies be the exclusive and all-sufficient teacher of God’s revelation? The very nature of the Bible ought to prove to any thinking man the impossibility of its being the one safe method to find out what the Saviour taught. It is not a simple, clear-as-crystal volume that a little child may understand, although it ought to be so on Protestant principles.”

Bertrand L. Conway, The Question-box Answers: Replies to Questions Received on Missions to Non-Catholics, p. 67

Exploring The Correlation Between The Redeemer In Job 19:25 And The Ransom Concept Of Christ In 1 Timothy 2:5

        The central theme of the Book of Job relates to the suffering of God's people. It grapples with the question of what believers are to do when confronted with bad situations that put their faith to the test. Job was a man of faith par excellence, but that did nothing to negate the numerous temptations and trials that he had to face. God brought him down to the lowest point he could go and raised him back up again. In this world, the righteous have to deal with the unpleasant reality of things such as the loss of family, disease, and the loss of material comfort. That is precisely what Job encountered. It is to be gathered from the narrative that evil manifests itself in the form of personal wrongdoing as well as natural evil.

        How can the existence of evil be squared with the concept of a perfectly good God? Why do the righteous have to suffer? The Book of Job compels us to consider a number of points in the face of these kinds of questions. The first would be that humanity is sinful. Job 5:6-7 speaks of man naturally being inclined to cause of his own afflictions. Job 15:14-15 speaks of the human race and the rest of creation as being corrupted by sin. The second point would be that the world usually does not reflect the justice one would expect from a righteous God (Job 9:22-24). The third point would be the inability of man to fathom the mysteries of God (Job 11:7-9). The Book of Job reveals that all human beings without exception need to trust in God. It has elements that lay the foundation for the gospel.

        Job had three friends who tried to help him make sense of his troubles. They believed that he had suffered as a result of personal sin. Eliphaz made a theological argument that God is just in punishing the wicked, so Job cannot be innocent as he claims. Bildad asserted that the loss of Job's family was proof that he had sinned somehow (Job 18:19). That was commonly taken to be a sign of divine disfavor. Zophar told Job that evildoers will be punished by God and that he should have been punished more severely for his alleged crimes than he was at the time. However, the truth was that his three friends had been utterly mistaken. They did not know that God had used Satan to test Job. 

        Job had not done anything to invite calamities upon himself, but they came anyway. That disproves the notion that the root cause of our suffering in life is necessarily due to sinful choices that we make. Nor would it be correct to say that suffering has no value or that God is arbitrary in allowing us to go through pain and misery. If Job had been guilty of anything at all, then it would be that he became self-righteous in the process of defending the integrity of his own ways. That is when God stepped in to remind him of his lack of knowledge and understanding of how He operates. Job needed to be reminded of the finitude of his abilities. One of the key texts being examined is cited as follows:

        "For I know that my Redeemer lives, and He shall stand at last on the earth." (Job 19:25)

        Job was despaired of life. He accepted that he was going to die the way that he was. His friends could condemn him, but God was a witness to his innocence. That the Lord is his redeemer or vindicator is supported by the context. Job 17:3 contains legal imagery of God Himself providing bail from accusers. Job 19:26 expressly mentions His name. Job expressed utter confidence that God would defend his cause. Further, no one but God Himself could have served as a mediator in Job's case. The word "redeemer" has the meaning of a kinsman redeemer or a relative who would pay off financial expenses out of his own pocket. Job's faith was based on good judgment as to the character of God. His hope for justice in another world was assured.

        The subsequent verse was included here and analyzed to provide further insight:

        "And after my skin is destroyed, this I know, that in my flesh I shall see God." (Job 19:26)

        Job believed in some concept of a bodily resurrection. As stated before, he was fully expecting his life to expire. Therefore, he was thinking of God's ultimate justice while undergoing pain, distress, and false accusations by people that he thought to be his friends. That his body would be destroyed did not diminish his hope that he would see God. Job expected to see Him while separated from his flesh. The King James Version inserts the word "worms" after "skin," perhaps to convey the idea of physical death and decay. It is absent from the Hebrew text.

        The third verse being examined comes from the New Testament and is cited as follows:

        "For there is one God and one Mediator between God and men, the Man Christ Jesus." (1 Timothy 2:5)

        The Apostle Paul, coming from a Jewish background, affirmed the teaching that only one God exists. Jesus Christ is the only one who stands between God and us to plead our case. He enables the guilty to be reconciled to God. He has established the terms by which that can happen. God, in His mercy, extends an offer of salvation to every man (1 Timothy 2:4). Christ died for the sins of us all, but the benefits conferred are appropriated only to those who believe. We are saved and then grow in the knowledge of divine truth. That is the means of preventing people from being deceived by false teachers (1 Timothy 1:3-4). Job himself yearned for a mediator (Job 9:33), which has been answered in the person of Jesus Christ.

        "who gave Himself a ransom for all, to be testified in due time." (1 Timothy 2:6)

        This text emphasizes the universal scope of God's plan of redemption. Jesus Christ offered Himself up as a sacrifice in order that we might be set free from sin. His atonement has the power to save the entire human race, but only those who receive the gospel by faith are saved. It is correct practice to pray for the conversion of everyone, since Christ died for them. The way of salvation has been provided for us through Him. It is the will of God that the gospel be preached to all men. He took great pains to bring about our redemption. If God were just one amongst many other gods, then He might be concerned only with the salvation of His own followers. But there is only one who exists, so His concern extends to the unbelieving and rebellious world.

        Jesus Christ is our advocate who paid the penalty for our sins. Our debt is not a financial one, but a spiritual one that needed to be settled by Him on the cross. The redeemer figure that Job longed for was ultimately fulfilled in Christ. Job's redeemer represented hope and vindication, yet Christ fills in those roles perfectly. We have greater cause to have hope in light of the gospel. Job's expectation of a redeemer fits with Paul's teaching that Christ voluntarily released us from sin and death. Job's expectation of a redeemer who will "stand at last on the earth" is analogous to the Apostle Paul's saying that Christ's atonement would be "testified in due time" (1 Timothy 2:6). Both Job 19:25 and 1 Timothy 2:5 emphasize God's redemptive plan through a mediator. In Job's context, the redeemer is anticipated. In Paul's context, the theme of a redeemer is fulfilled. Jesus Christ is both our ransom and mediator.

What is the Jew?

"The Jew is the symbol of eternity...He is the one who for so long had guarded the prophetic message and transmitted it to all mankind. A people such as this can never disappear. The Jew is eternal. He is the embodiment of eternity."

Leo Tolstoy, What is the Jew? printed in Jewish World periodical 1908

The Immortal Jew

"The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendour, then faded to dream-stuff and passed away; the Greek and Roman followed; and made a vast noise, and they are gone; other people have sprung up and held their torch high for a time, but it burned out, and they sit in the twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?"

Mark Twain, Concerning the Jews, Harper’s Magazine, 1899

It Is Finished: A Biblical Response To Trent Horn’s Misunderstanding Of Christ’s Atonement

• Discussion:

          -The purpose of this article is to refute arguments made by Trent Horn on the nature of Christ's atonement and the meaning of His words on the cross, "It is finished" (John 19:30). Following are excerpts from the author along with a critique:

          "The fact that Christ’s death “paid for” or atoned for our sins does not mean that everything is finished regarding our salvation."

          Our justification before God is a done deal. Other aspects of salvation such as sanctification, perseverance, and glorification are ongoing but are guaranteed to be completed. They can therefore be safely spoken of in terms of having already happened. It is for this reason that Hebrews 10:14 speaks of us being perfected once for all.

          "Our Lord himself “did things” for our salvation even after the crucifixion, since the Bible says Christ’s resurrection justifies us. Romans 4:24-25 speaks of “Jesus our Lord, who was put to death for our trespasses and raised for our justification.” St. Paul says, “If Christ has not been raised, your faith is futile and you are still in your sins.” This shows that our justification, and even the act of remitting our sins, was not finished when Jesus said, “It is finished” on the cross."

          Romans 4:24-25 speaks of Jesus Christ's resurrection from the dead as being proof that God had accepted His payment for our debt of sin. If the resurrection did not happen, then we would have no assurance of being forgiven by God. He did not need the resurrection to happen in order to justify us, but it does show that we can obtain a righteous standing before Him. It also shows that Christ is not a mere man, but God in the flesh. Only He could conquer death.

          "In fact, we have to do something in order to be saved because if Christ paid for all of humanity’s sins, then the difference between who is saved and who is damned can be found only in something the believer does, such as receiving grace through baptism and remaining in communion with Christ until death."

          What distinguishes saved people from the damned is their response to the gospel. Even unsaved people can do things like going to church, partaking in communion, and getting baptized. The one who abides in Christ has been regenerated by the Spirit of God and so does works that are pleasing to Him. We are not given conditions for justification in His sight other than faith.

          "The lesson is clear: God has atoned or “paid for” all of our sins. But if we refuse to cooperate with God’s grace, then the debt can be reinstated. That’s why Hebrews 10:26-27 says, “If we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful prospect of judgment.”

          Hebrews 10:26-27 is a call to faithfulness and repentance. However, grace is not earned through participating in sacraments, but is graciously given to us by God apart from anything that we do. It is not like a substance transferred to believers as was taught by medieval theologians but is found in the person of Christ.

          "One prominent interpretation is that Jesus meant that the Old Testament prophecies about the Messiah were now fulfilled in his sacrificial death. Read the preceding verses, which describe what happened after Jesus entrusted his mother to the apostle John (John 19:27-28). John 19:28 is the only other place where tetelestai is used in Scripture. When combined with the related word teleiōthē, we see that the context is related to finishing, completing, or fulfilling messianic prophecies of the Old Testament."

          This is true, but incomplete. Jesus was affirming that He had accomplished all that God intended Him to do in His earthly ministry. Christ finished offering up Himself for our sins and paying its penalty. He defeated sin at the cross. It is then that He completed the work of redemption and atonement. Christ's death, burial, and resurrection were certain in the plan of God so they could be referred to as already done when He said, "It is finished."

          "Jesus could also have been referring to the “finishing” of the Last Supper. Scott Hahn proposed this hypothesis in his book The Lamb’s Supper (and in more detail in his 2018 book The Fourth Cup). Hahn notes that Jesus conspicuously did not drink from the fourth cup of the Passover meal. Instead, Jesus refused to drink wine until he came into his kingdom, and then, before dying, he drank sour wine on the cross. Hahn says, “It was the Passover that was now finished. More precisely, it was Jesus’ transformation of the Passover sacrifice of the Old Covenant into the Eucharistic sacrifice of the New Covenant."

          If Jesus Christ not drinking from the fourth cup carries with it any theological significance, then it would be that the Old Covenant is inadequate and we need a newer and a better covenant. We have that in Christ. The context nowhere makes a eucharistic connection with this action of His. This reading of His words is also anachronistic, since the understanding of the communion elements evolved over time. Moreover, different Jewish sects celebrated the Passover meal differently and not all accepted the fourth cup as part of their practice.