◄ Psalm 49:13 ►














Pulpit Commentary Homiletics
"a Dark Saying:" Wealth In Bad Hands
Psalm 49:1-20
C. Clemance
The author and the date of this psalm are alike unknown. There are, however, matters concerning it of much more importance, which we do know. One of these is that the writer was a believer in God; and that while the dark problems of life perplexed him, as they do and have done so many others, he saw light above and beyond them. Another is that in this psalm we have the words of one who had "inclined his ear" to hear what the great Speaker would say unto him, and what he would have him write. He would not put pen to paper till he received the word from heaven. "Antequam ad alios loquar, prius devote audiam ipse Spiritum Sanctum intus me erudientem." "In the words, 'I will incline mine ear to a similitude,' it is plainly implied that the wisdom which the psalmist would communicate is no self-sprung possession, but one that has been acquired by him... he only brought forth what he had learned in the school of God" (Hengstenberg, in loc.). The theme of the psalm is suggested by the fact, so often observed, that much of the world's wealth is in the hands of the ungodly. Concerning it, "in Psalm 37. David, in Psalm 49. the sons of Korah, and in Psalm 73. Asaph, teach the same truth" (Fausset, p. 258). In dealing therewith we shall portion out the homiletic expositions in three distinct outlines. In this we deal with the darker side of the theme.

I. ONE OF LIFE'S MOST PERPLEXING FACTS IS THAT SO MUCH WEALTH SHOULD BE IN BAD HANDS. No observant man can fail to see many illustrations of this. The greatness assumed by the rich often overshadows humbler souls. It sets them wondering why God should let so many of his people struggle with poverty while many of the ungodly are rolling in wealth. And, to the eye of sense, it darkens the world's outlook when, while "money answereth all things," the great bulk of it should be possessed by the godless, the selfish, the oppressors, and the vile. The fact creates fear (ver. 5) in the evil day, since those who have the money-power, and are in a sense the lords of the world, use their power unrighteously. So much so that our Lord employs the striking epithet, "the mammon of unrighteousness ' (Luke xvh). Only one hint, indeed, is given, in the word "iniquity" (ver. 5), that these rich men are evil men. "But this seems to be designed, as m our Lord's parable of the rich man and Lazarus, to show that the selfish, proud, boastful use of riches, the mere luxuriousness of wealth, apart from violence or unscrupulousness of conduct, is evil, and finds its end in the outer darkness" But let us note -

II. THERE ARE FIXED CONDITIONS ON WHICH THIS WEALTH IS POSSESSED. These are here specified as fourfold.

1. Wealth cannot screen from death (vers. 7, 8, 12). There may be (Leviticus 25:47-55), according to the Law, redemption from poverty; but no brother has any ransom price wherewith to prevent death or to deliver from it. Then, it must be given up altogether.

2. After death the wealth cannot be controlled; it is left to others (ver. 10).

3. The departed one must see corruption (ver. 10).

4. He can carry nothing away (ver. 17; 1 Timothy 6:7). The "rich" one is "bankrupt" at the moment of death.

III. YET ITS POSSESSORS CHERISH MANIFOLD DELUSIONS.

1. They trust in riches (ver. 6; Mark 10:24).

2. They boast of their wealth (ver. 6). Yet wealth can never ward off care or sickness.

3. They shut their eyes to their precarious holding of their wealth (ver. 11).

4. They even cherish "inward thoughts" of perpetuity (ver. 11).

5. They make special efforts to perpetuate their honour (vers. 11, 12).

6. They congratulate themselves on their greatness (ver. 18; Luke 12:19). And all the while they are "fools" in wisdom's eye (ver. 13).

IV. FOR SUCH THERE IS BUT A DISMAL OUTLOOK.

1. Like the brutes, they will yet be reduced to silence (ver. 12). Their proud boasts will soon be stilled.

2. They will descend to Sheol; i.e. to the realm of the departed, Neither the word "Sheol" nor the word "Hades" contains per se any moral significance, nor does either word convey per se the notion of joy or sorrow. But the connection may give such significance to the words. Such is the case here and in Luke 16:23; in both the thought of evil and of sorrow is conveyed.

3. Death will shepherd them. They will be under him, for him to lead and feed them. What a shepherd - death!

4. Their flesh will consume away; their glory will be gone (vers. 14, 17, 19, 20). No light ahead!

5. In the great awakening, "in the morning " - the morning of the resurrection - the upright, whom they despised, shall have dominion over them (LXX., κατακυριεύσουσιν). The lordship was theirs during the night, because of their riches; in the morning that lordship will be transferred to the upright, because of their righteousness (Revelation 2:26, 27). Hence, note:

1. There is no reason to fear in the day of evil; for evil itself is in the restraint of infinite Power.

2. Where the world sees cleverness and riches, be it ours to see folly and poverty, if godliness be not also there! "The wicked is driven away in his wickedness." - C.

Biblical Illustrator
This their way is their folly.
Psalm 49:13
The folly of sin
There can be no greater evidence of the degeneracy of mankind than their fond pursuits after the things which are light and momentary, and their wilful neglect of those which are of the greatest value and concern.

1. It is egregious folly to rely upon false principles, to build upon tottering and deceitful foundations; and yet so doth every vicious person. He discards all principles of right reason and understanding, and steers himself only by those which are apparently false, and have no other bottom than his own deluded fancy.

2. Then it is a high piece of folly to take up and content ourselves with small things, when we may be more welcome to greater, to strive for petty matters, and in the meantime to neglect those of moment, to aim only at base and unworthy ends, when we have high and noble ones to busy ourselves about; and yet this every sinner is apparently guilty of, and thereby betrays his folly. Children and fools pick straws, and tie knots on bulrushes, entertain themselves with trifles and inpertinences, and we may gravely smile at these their follies, and think we can do no less when we take notice of them. But, alas! their sport is our earnest, and their childish toys and rattles are but emblems of men's serious employments and businesses.

3. He in the accounts of all intelligent persons is no other than a fool, who being left to his liberty and choice, chooses sensual and earthly delights before those that are spiritual and intellectual; and this is the guise of all sinners. Thus the intemperate and luxurious person most vainly esteems the pleasures of the taste and the delights of the palate above the more noble relishes of Divine and heavenly joys, which are the repast of the blessed, and the food of angels. The lascivious person unreasonably values the transitory emotions of his lust and lewd desires before the greater and more cherishing flames of Divine love. The covetous hugs his gold and silver, and broods over his bags with a mighty pleasure, preferring this before that other more generous and noble one of doing good with his wealth, of relieving some poor and comfortless widow, of succouring some fatherless child, of cheering the heart of some good man who is fallen into poverty, and is ready to perish. I appeal to any wise man, whether this be not a greater and more substantial pleasure than the other, whether this will not create a more lasting comfort in a man's mind. And the same is to be said of all the pleasures which accompany the performance of good and holy actions: they are solid and durable, they are real and substantial, because indeed they are spiritual and Divine. But silly birds will fly to painted grapes; deluded sinners prosecute those delights which are false and counterfeit: they hunt after mere shadows, than which there cannot be a greater evidence of their folly.

4. Is it not folly to mind those things only which are present, and to have no eye at all to futurity? Do not sinners merit for this strange improvidence and stupidity to be reckoned among idiots? Nay, do they not deserve for this to be ranged among brute beasts, who mind only what is directly before them, but have no sense of that which is to come? Opposite unto which is the posture of the prudent man, who, Janus-like, is double-faced; he not only entertains his eyes with things that are past and present, but he looks forward to what is future, and dwells on the thoughts of those great things which are to be hereafter. By faith, which is founded on infallible revelation, he expects future treasures, riches, honours and delights; and on this persuasion and hope he despises this vain world, and is resolved never to dote on its gaudy and glittering follies. Not that he bids adieu to society, and turns religion into melancholy and solitude, but he lets not this world gain any great portion of his affections, or divert him from thinking of and preparing for that future state in the other life.

5. Can it be deemed any other than folly and madness to take great pains to purchase the eternal torments of hell, and to fit oneself for the devil? It was complained of at Rome in the days of Nero, and other bloody emperors, that death itself was grown costly, and criminals could not be executed without large fees; but hardened sinners buy their death and damnation at a very dear rate, and yet are never heard to complain of it, which argues their prodigious madness and stupidity.

6. What title but that of "fool" ought to be fastened upon him who, pretending to eternal happiness hereafter, never uses those means which are proportioned to that great end? If the intemperate man knew where a club of the debauched were met together to fill themselves with wine and empty themselves of their reasons and understandings, and knew withal that their reckoning at last must be every man's blood, and the shot must be paid with their lives, would he not, think you, refrain from that meeting, and be persuaded not to be their comrade for that time? And this very person knows right well that luxury and drunkenness are awarded with no less than everlasting burnings, if the writings of the holy apostles be authentic, as certainly they are. What greater frenzy, then, can men labour under than to be guilty of the commission of sin in such circumstances, when they are convinced that they do amiss, and know that they take the wrong way to happiness, and see beforehand the unavoidable penalty of their misdoings?

7. Is not he to be esteemed a fool or a madman who glories in his shame, and boasts of that which is a real disgrace and reproach to him? Boasting at best is a loud indication of folly, but this is the grossest sort of folly to brag of that which really debaseth us. to be proud of that which renders us vile and abominable. He is a fool indeed that makes a mock of sin.

8. It is the utmost degree of folly and frenzy to be confident and secure in the midst of the greatest dangers, and to be wholly unconcerned in that condition which is like to prove most perilous and destructive. This is the case of refractory sinners, and is as great a testimony of folly as can be produced.

( J. Edwards, D. D.)

Yet their posterity approve their sayings.
Disregarded signals
W. L. Watkinson.
The question is sometimes discussed as to whether it were better to have lived in the first ages of the world, or in these later times. For some reasons, perhaps, it would have been better to have lived in the earlier ages, but we who live in the ends of the world have opportunity to profit by the experience of those who have gone before us. They tried a variety of experiments, and we may be guided by the results which often cost them so much.

I. LET US NOTE AND ILLUSTRATE THE FACT AFFIRMED BY OUR TEXT. Mr. Romanes, who has specially studied the minds of animals, says that we may infer intelligence in an animal whenever we see it able to profit by its own experience. But is it not the sign of a higher intelligence, the sign of human intelligence, that we are able to profit by the experience of others? Just as when a ship is lost, if it be possible some signal is placed on the fatal spot to apprise other vessels of the danger and to direct them into safe channels, so the merchant, the general, the statesman, consult the signals held forth by history that they may not make shipwreck of fortune, fame, or greatness. And yet our text accusing men of disregarding the lessons of history is painfully true. Whilst as a general rule men are anxious to profit by the experience of their ancestors on questions touching social or material interests, they are not nearly so scrupulous to profit by the moral page of history. Baxter tells how he once saw a man driving a flock of lambs, and something meeting and hindering them, one of the lambs leaped on the wall of a bridge and fell over into the river; whereupon the rest of the flock one by one leaped after it and were nearly all drowned. Thus we men often act blindly, madly.

II. WE INQUIRE INTO THE REASONS OF THIS STRANGE CONDUCT. How is it men allow themselves in courses which have manifestly proved fatal to their predecessors?

1. Men blind themselves to the lessons of history by persuading themselves that variations of time and circumstance will prevent in their case the disastrous consequences which happened to others. No error could be greater than this, none more disastrous. What are circumstances to us? Absolutely nothing in comparison to the principle involved in the act, and whatever may be the surface variations the underlying principle will not fail to assert itself; and lust, pride, greed, vanity, materialism, ambition, thoughtlessness, will produce the fruit of misery and shame and ruin in any body, in any age, and in any place.

2. Men blind themselves to the lessons of history by presuming on their cleverness. It is manifest that specific sinful courses have proved the ruin of myriads, but we to-day meditating the same courses expect to come safely through by virtue of our acuteness. We form the fatal fancy that men perish not because they are wicked, but because they are weak; not because they are sinners, but because they are simpletons. In some parts of the Tyrol where the shooting has been severe, the birds of passage are said to deflect from their usual line of flight so that they may avoid the dangerous districts; but we persist in crossing dangerous places although we know countless numbers have fallen victims to the fowler, and this we do from one generation to another. Darwin tells us that animals learn from experience, imitating each other's caution, and no animal can be caught long in the same kind of trap. But man is far less cautious. The devil keeps on using a few old traps smelling of the blood of ruined generations, and he has little need either to hide his traps or to change them; the same old baits — thirty pieces of silver, a wedge of gold, a rag of purple, a pretty face, a bottle, are abundantly and sorrowfully successful one age after another. If there is any acuteness about us, let us show it by letting evil things alone.

3. Men blind themselves to the lessons of history by presuming on their strength. "I know where to draw the line, where to pull up, where to put my foot down; they will find no weakness in me." Men forget that once committed to a downward course they soon acquire a momentum not to be broken, not to be controlled. Some time ago the papers told us about a Californian stage-driver who was dying, and who in his delirium kept on exclaiming, "I am on the down-grade, and I can't reach the brake." Many a soul to-day is swinging down the dizzy steep and cannot stop. History teems with warnings. And you need not go to remote days for awakening, convincing examples. "This their way is their folly, yet their posterity fellow in their steps." Oh I do not join them. Join the noble procession that moves upward, and with them shine as the stars for ever and ever.

(W. L. Watkinson.)

Refusing to learn by experience
C. Vince.
The power of learning by experience is the special prerogative of man.

1. Birds are endowed with that wondrous thing which we call instinct, about which we know as much when we have so labelled it as we did before; but with all their instinct they have but little power of learning from their own experience. There is no historian amongst them — Done to tell them of the past. So they travel round the same circle, and the last nest of a bird in the millennium shall be the same as the first in Paradise. The lark has never learnt to add one single bar to his carol. As the first did sing when he first broke the stillness of morning, so the last shall warble to the silent night. This power of taking other men's failures and making them the lamp to guide our feet is reserved for man.

2. It is only when men use this power that it is profitable. The inhabitants of this island began with mud hovels, and they ended with marble palaces! There is Stonehenge, and there is also Westminster Abbey, and what is the cause of the difference? — each generation learning from the other. The wonderful implements for conquering the earth which are now used by agriculturalists are the result of past experience; and the marvellous skill of the medical profession is owing to its members bringing into practice their own knowledge, enriched with that of past ages in respect to medical science. Look at the power which is now possessed of navigating the seas, by means of steam and the mariner's compass, to that which the ancients possessed. From the rock where one ship is split to pieces is plucked "the flower safety" for others who have to pass that dangerous way.

3. Multitudes fail to use this power of learning from experience in regard to the best, or spiritual things. They ignore past history, and despise the teachings of experience. Though it be proved that a certain way was a foolish one, yet they pursue it. When a young man goes on the path of pleasure you may show him a massive volume filled with the names of young men who have ruined their health by pursuing this path; another volume containing the names of those who have blasted the hope of thousands; and yet another, of those whom this path brought to despondency and they went on the sea of life, no one knows where; but despite of this they will pursue the same road. When the silly moth comes about the flame, how you would like to tell it how many thousands of moths have been killed in the same way; and if it had ears and speech how you would be surprised if it replied to your warning by saying, "Ah! but I am going to try an experiment as to whether I possess fire-proof wings."

(C. Vince.)

People
Asaph, Korah, Psalmist
Places
Jerusalem
Topics
Approve, Confidence, Delight, Destiny, Fate, Followers, Folly, Foolish, Gold, Pleased, Pleasure, Portion, Posterity, Sayings, Selah, Silver, Themselves, Trust, Yet
Outline
1. An earnest persuasion to build the faith of resurrection
16. Worldly prosperity is not to be admired

Dictionary of Bible Themes
Psalm 49:13

     6213   participation, in sin
     8224   dependence
     8354   trustworthiness

Psalm 49:12-13

     8820   self-confidence

Psalm 49:13-14

     5288   dead, the
     5973   unreliability
     6142   decay

Psalm 49:13-20

     4938   fate, final destiny

Library
Two Shepherds and Two Flocks
'Like sheep they are laid in the grave; Death shall feed on them.' --PSALM xlix. 14. 'The Lamb which is in the midst of the Throne shall feed them.' --REV. vii. 17. These two verses have a much closer parallelism in expression than appears in our Authorised Version. If you turn to the Revised Version you will find that it rightly renders the former of my texts, 'Death shall be their shepherd,' and the latter, 'The Lamb which is in the midst of the throne shall be their Shepherd.' The Old Testament …
Alexander Maclaren—Expositions of Holy Scripture

Wesley's Hymns Reconsidered
Bernard Manning A paper read before the Cambridge University Methodist Society on February 9, 1939. SAMUEL TAYLOR COLERIDGE, sometime Scholar of Jesus College in the University of Cambridge, once wrote some ingenious verses {Metrical Feet: Lesson for a Boy.} to help his sons to remember the chief sorts of metre. If Coleridge had been a Methodist instead of a pilgrim from Anglicanism to Unitarianism and back again, he would have needed to do no such thing: he would have needed only to advise his boys …
Bernard L. Manning—The Hymns of Wesley and Watts: Five Papers

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Care of the Soul Urged as the one Thing Needful
Luke 10:42 -- "But one thing is needful." It was the amiable character of our blessed Redeemer, that "he went about doing good," this great motive, which animated all his actions, brought him to the house of his friend Lazarus, at Bethany, and directed his behavior there. Though it was a season of recess from public labor, our Lord brought the sentiments and the pious cares of a preacher of righteousness into the parlor of a friend; and there his doctrine dropped as the rain, and distilled as the …
George Whitefield—Selected Sermons of George Whitefield

The Three Parables of Warning: to the Individual, to the Nation, and to the Theocracy - the Foolish Rich Man - the Barren Fig-Tree - The
The three Parables, which successively follow in St. Luke's Gospel, may generally be designated as those of warning.' This holds specially true of the last two of them, which refer to the civil and the ecclesiastical polity of Israel. Each of the three Parables is set in an historical frame, having been spoken under circumstances which gave occasion for such illustration. 1. The Parable of the foolish rich man. [4439] It appears, that some one among them that listened to Jesus conceived the idea, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said, …
Athanasius—Select Works and Letters or Athanasius

Notes on the Second Century
Page 94. Line 9. The Book of ---- The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5. Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but'---- And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to …
Thomas Traherne—Centuries of Meditations

The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery …
Alexander Maclaren—Expositions of Holy Scripture

Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling. …
Charles Kingsley—Out of the Deep

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest …
Henry T. Sell—Studies in the Life of the Christian

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl …
Thomas Watson—A Body of Divinity

Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

"Boast not Thyself of To-Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." There are some peculiar gifts that God hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of …
Hugh Binning—The Works of the Rev. Hugh Binning

Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Resurrection of the Dead, and Eternal Judgment:
OR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD. BY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST. "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the …
John Bunyan—The Works of John Bunyan Volumes 1-3

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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