Psalm 82:7














I have said, Ye are gods... but ye shall die like men. Life, in its progression, involves a process of "disillusioning." The youth builds "castles in the air," "castles in Spain;" but advancing life deals with them as the growing sunshine deals with morning mists. We begin life with admiring and trusting everybody; it is well for us if advancing life does not find us standing beside the psalmist, and saying, "All men are liars." David thought Ahithophel was a fast and faithful friend. He changed his ideas of him when he learned that "Ahithophei was among the conspirators with Absalom." No more bitter experience do men ever pass through than that of finding those they thought faithful "fail from among the children of men." Here the difficulty is the changed estimate we are sometimes compelled to make of our public men. The psalm concerns those in authority and office. The psalmist is distressed because he cannot think of them as he once thought, and as he would like to think; they had altogether fallen from the position in which he had placed them.

I. WHAT MEN OUGHT TO BE. There is a true and proper sense in which every man is an official. Every man has some one dependent on him, and every man can exert an influence, and be an influence, on some one. This may be put in another way - Every man is somebedy's ideal. In the text the judges are thought to be what they ought to be - uncorrupt, simple, sincere; agents that convey the pure word and will of God to men. And this is what every one of us who has influence on a fellow man should be. Those dependent on us should have good ground for making us their ideals. Using the word in its Old Testament sense, men should look on us, and in their admiration, say, "Ye are gods." We ought to be such in integrity, simplicity, and nobility, as to make their saying so reasonable.

II. WHAT MEN PROVE TO BE. Our ideas of them generally prove illusions, but there is no reason why they should not change for better ideas. They need not change for the worse. But life proves a heavy strain for all men. Some are sanctified through it, but some are deteriorated. The text contemplates those who prove unfaithful, untrustworthy, and even come under the judgments of God, for special sins, as Adam did. Impress that the ideal Christ never yet disappointed any man. There has never been reason for changing our estimate of him. - R.T.

I have said, Ye are gods; and all of you are children of the Most High.
Homilist.
I. THEIR OFFICIAL GREATNESS.

1. They are here called gods. "Ye are gods." In what sense are they gods?(1) Not in the sense of mental superiority. There are some men, it is true, so far superior in mind to the average of their kind, that they move about like divinities. But human rulers are seldom found of that lofty type.(2) Not in the sense of moral superiority. The highest greatness is moral. In every age men have appeared amongst their fellows as moral divinities, they have reflected the rays of Divine purity and beneficence. But human rulers have seldom been of this class.(3) Not in the sense of their own estimation. It is very true that many worldly rulers have esteemed themselves as gods, and, like Herod of old, demanded the worship of their fellow-men. But in none of these senses does the psalmist say they are "gods." His sense is an official sense. "The powers that be are ordained of God."

2. They are here called, "children of the Most High." The kingly office is a Divine creation. He is the "minister of God," says Paul.

II. Their MORTAL DOOM. "Ye shall die like men."(1) The most illustrious must meet with a common event. They "die like men." He who is chief in the most elevated ranks of life must die as the obscurest in life's lowest grades. "He bringeth the princes to nothing, he maketh the judges of the earth as vanity." Death mingles sceptres with spades.(2) The most illustrious will meet with this common end in a way peculiar to themselves. "Fall like one of the princes." There are feelings which a prince must have in dying, utterly unknown to the dying man in humbler life — feelings, methinks, that add agony and horror to the hour. Other things being equal, death would be easier in a hovel than in a palace.

(Homilist.)

I may call this text the magistrates' Scripture; considering the state of kings and governors, how much good they might do, and how little they perform, God becomes a remembrancer unto them. And first, shows what a high calling princes and rulers have, and then, lest they should be proud of it, and make their magistracy a chair of ease, he turns upon them again, as though he had another message unto them, and tells them, that though they be above others, yet they shall die like others; and though they judge here, yet they shall be judged hereafter. A good memorandum for all in authority, so to deal in this kingdom, that they lose not the kingdom to come.

1. "I have said, Ye are gods," etc.(1) This name informs us what kind of rulers and magistrates we should choose; those which excel all other men, like gods among men. For a king should he a man after God's own heart, like David.(2) This extolleth the calling of magistrates. There is a difference between kings and inferior magistrates; for the prince is like a great image of God, the magistrates are like little images of God, appointed to rule for God, to make laws for God, to reward for God, to punish for God, to speak for God, to fight for God, to reform for God, and therefore their battles are called "The Lord's battles;" and their judgments, "The Lord's judgments;" and their throne, "The Lord's throne;" and the kings themselves, "His kings," to show that they are all for God, like His hands. By some He teacheth mercy, by some justice, by some peace, by some counsel, as Christ distributed the loaves and the fishes by the hands of His disciples (Matthew 14:18). This God requires of all when He calls them gods, to rule as He would rule, judge as He would judge, correct as He would correct, reward as He would reward, because it is said, that they are instead of the Lord God; that is, to do as He would do, as a scholar writes by a copy.(3) They are called gods, to teach them how they should govern, Howsoever other care for the glory of God, the performance of His will, the reformation of His Church, princes and rulers, which are gods themselves, are to do the business of God as their own business, God's law is their law, God's honour is their honour.(4) They are called gods, to encourage them in their office, and to teach them that they need not dread the persons of men; but as God doth that which is just and good without the jealousy of men, so they, upon the bench, and in all causes of justice, should forget themselves to be men, which are led by the arms between favour and fear, and think themselves gods, which fear nothing.

2. It followeth, "but ye shall die as a man." Here he distinguisheth between mortal gods and the immortal God. Ye have seen their glory; now behold their end. As if he would prevent some conceit that they would take of tim words which he east out before, he cools them quickly before they swell, and defers not to another time; but where he calls them gods, there he calls them worms' meat, lest they should crow between the praise and the check, "I have said that ye are gods, but ye shall die like other men." But for this, many would live a merry life, and feast, and sport, and let the world slide; but the remembrance of death is like a damp, which puts out all the lights of pleasure, and makes him frown and whine which thinks upon it, as if a mote were in his eye.

(Henry Smith.)

I. THE DIGNITY OF MAGISTRACY.

1. In receiving honour from others.

2. In giving laws to others.

3. In executing the law, punishing the guilty and acquitting the innocent.

II. THE DUTY OF MAGISTRATES. They ought to resemble God in their execution of justice amongst men.

1. In not favouring any for their nearness. Pompey, aspiring to the Roman empire, and perceiving that Cato was against him, sent his friend Minucius to Cato to demand his two nieces, one for himself, the other for his son. But when the messenger had delivered his errand, Cato gave him this answer: Go, tell Pompey, Cato is not to be won by women. As long as Pompey shall deal uprightly, I shall be his friend, and in a greater degree than any marriage can ever make me. Surely this moralist will condemn many Christian rulers, of whom it is said that the sun might as soon be hindered from running his race, as he from doing what was just and upright.

2. In not sparing or fearing any for their greatness. Papinianus is worthy of eternal memory, who chose rather to die than justify or excuse the fratricide of Bossianus the emperor.

(G. Swinnock, M. A.)

1. Their commission is from God (Proverbs 8:15; Romans 13:1).

2. Their command to govern is from God (Deuteronomy 17.).

3. Their protection is from God. As a king defendeth his inferior officers in the execution of their offices, so the King of kings defendeth magistrates in the discharge of their trusts. "God standeth in the congregation among the gods" (Psalm 82:1), not only to observe whether they offer injuries to others, but also to take care that they receive no injuries from others.

4. The subjection of their people to them is from God. If He that ruleth the boisterous waves of the sea, and shutteth them up with bars and doors (Psalm 65:7), did not put forth the same almighty power in quieting the spirits, and stilling the tumults of the people, it could never be done. Well might David say, "It is God that subdueth my people under me" (Psalm 144:1, 2).

(G. Swinnock, M. A.)

If the God of heaven have appointed you to be gods on earth, then it may exhort you to walk as gods, and to work as gods amongst men.

1. Walk as gods among men; your calling is high, and therefore your carriage should be holy. The greater your privileges are, the more gracious your practices should be. Remember whose livery you wear, whose image you bear, whose person you represent, whose place you stand in, and walk worthy of that calling whereunto you are called (Ephesians 4:1). Whether, saith one, a gangrene begin at the head or the heel, it will kill; but a gangrene in the head will kill sooner than one in the heel. Even so will the sins or great ones overthrow a State sooner than the sins of small ones; therefore the advice of Sigismund the emperor, when a motion was made for reformation, was, Let us begin at the minorities, saith one. No: rather, saith he, let us begin at the majorities; for if the great ones be good, the meaner cannot easily be evil.

2. Work as gods.(1) Execute justice impartially. It is a principle in moral policy, that an ill executor of the laws is worse in a State than a great breaker of them; and the Egyptian kings presented the oath to their judges, not to swerve from their consciences, though they received a command from themselves to the contrary. A magistrate should be a heart without affection, an eye without lust, a mind without passion, or otherwise his hand wilt do unrighteous actions. The Grecians placed Justice betwixt Leo and Libra, thereby signifying that there ought to be both magnanimity in executing and indifferency in determining.(2) As you should work like gods amongst men in executing justice impartially, so likewise in showing mercy: God is the:Father of mercies (1 Corinthians 1:8); rich in mercy (Ephesians 2:4); He hath multitudes of tender mercies (Psalm 51:1); He is abundant in mercy (1 Peter 1:3); His mercy is free (Romans 9:15); great (Psalm 57:10); matchless (Jeremiah 3:1); sure (Isaiah 55:1).(3) Work as God's in promoting piety to your power. Oh, consider, is it not reasonable as well as religious that you who rule by God should rule for God? that that power which you have received from Him should be improved mostly for Him?

(G. Swinnock, M. A.)

Death is to every man a fall, from everything but God and godliness. Ye that are magistrates fall more stairs, yea, more storeys, than others. The higher your standing while ye live, the lower your falling when ye die. If magistrates are mortal, observe hence death's prevalency and power above all the privileges and prerogatives of nature. It is a memorable speech of Sir Walter Raleigh, Though God, who loveth men, is not regarded, yet death, which hateth men, is quickly obeyed. O mighty death! O eloquent death! whom no man could advise or persuade, Thou canst prevail with. Take notice from hence, that nothing in this world can privilege a man against the arrest of death Are magistrates mortal? Let me then, in the fear of the Lord, beseech you that are magistrates, now presently to make preparation for the hour of your dissolutions. My counsel shall be, with a little alteration, in the words of the prophet Isaiah to King Hezekiah, "Now set your house in order, for you must die" (Isaiah 38:6). I must tell you, all the time ye have is little enough for a work of this weight. In reference to this great duty of preparing for your dying day, I shall commend six particulars to your most serious thoughts.

1. Discharge your trust faithfully. The way to have great confidence when ye die, is to keep a good conscience whilst ye live.

2. Live among men exemplarily. Ye are the nurses of the people (Isaiah 49:23), and our naturalists observe that what disease nurses have, the children will partake of. Now, how will it gall your consciences, when ye come to die, if ye have been ringleaders in iniquity, and not patterns of piety.

3. Walk humbly with God. I have read of Agathocles, king of Sicily, that being a potter's son, he would be always served in earthen vessels, to mind him of his original. Some write of a bird so light and feathery, that it is forced to fly with a stone in its mouth, lest the wind should carry it away. The truth is, men that are high in place, are apt to be carried away with the wind of high-mindedness; they had need, therefore, to have earth in their minds, I mean their frailty, and it may prove, through the blessing of Heaven, a singular preservative.

4. Must ye die, and would ye prepare for it, then be active for God whilst ye live; the serious thought of death in your hearts will put life into your hands. This life is all your day of working, death is the night of resting.

5. Labour to find some inward work of grace wrought upon your hearts; be not contented with forms, but mind the power of godliness. A man may live by a form, but he cannot die by a form; when death cometh, when that damp ariseth, the candle of profession, separated from the power of religion, will first burn blue, and then go out; the bellows of death will blow the spark of sincerity into a flame, and the blaze of hypocrisy into nothing.

6. Make sure of an interest in Christ, in the death of the Lord Jesus. There is no shroud to this — namely, to be wrapt in the winding-sheet of Christ's righteousness.

(G. Swinnock, M. A.)

And fall like one of the princes
Plain Sermons by Contributors to the, Tracts for the Times,"
Death is the most awful of earthly things to all persons of all ranks; but there is something in the death of a king peculiarly solemn and instructive to all who are willing to consider matters with the fear of God before their eyes. It is a bad sign when people listen eagerly to the accounts of our King's sickness, death, and funeral, merely as to something new, and there an end.

1. First, a man must be cold hearted indeed, not to feel in such an event the touch of an Almighty hand, awakening him to consider the utter vanity and worthlessness of this life, considered in itself.

2. But, secondly, although the sight of a king's death is naturally apt to make us all have sad thoughts of our common mortality, yet the Scripture warns us that we think not rudely on it, as if it proved kings, while they lived, to be no more than other men. You perceive, that in this same place where kings are warned that they shall "die like men," they are nevertheless called gods, and are said to be all of them "the children of the Most Highest." Wherefore the death of one sovereign, and succession of another, may well cause us to have serious thoughts of the high and sacred office of our King; and to remember that he is "the minister of God"; a minister in somewhat of the same sense as bishops and priests are ministers. "Fear God, honour the King."

3. Thirdly, we learn to have duo thoughts of the great anxiety of His Majesty's office, and the especial dangers, spiritual and temporal, which must needs wait upon so high a trust in this bad and unquiet world. "Ye shall fall like one of the princes;" evidently meaning that princes, as such, were in more than common danger of falling; their life, as it were, hung by a thread, so many and so restless were their enemies, and so wearisome their heavy duties. In our time, and in our part of the world, the personal danger of a sovereign may be much diminished; though many who now live may remember a King of France murdered publicly by his own subjects; a sad proof that good and great kings are not yet exempt from violent deaths. Let us, then, remember to join most earnestly in the Church's prayers for the sovereign; and lot us learn to be more and more contented with our own condition.

(Plain Sermons by Contributors to the "Tracts for the Times,")

I. THE PICTURE.

1. Earthly greatness at its highest elevation. The persons addressed were the judges, rulers, princes of Israel, and they are entitled gods, sons of the Most High, as being, in the office they held, in the authority which clothed them, and in the powers they wielded, representatives of God among their brethren. The title bespeaks for them nothing of Divinity, or infallibility, or even personal goodness. It simply claims for their position authority and power as of God.

2. Earthly greatness in its vanity and failure. Each setting sun flames out in warning colours, that life's sunset is also at hand. Each autumn's decay, shedding leaves, and flowers, and fruit into a wintry grave, is a type to our saddened eye of the parallel scene, when all our honours shall be gathered into dust. Each night that receives us into its soft slumber, pictures the dreamless sleep that comes after the fatigue of life's battles and burdens.

II. THE LESSONS.

1. The insignificance of all earthly distinctions. There is no sounder part of true wisdom than a just sense of the difference between the littleness of time and the magnitude of eternity. The deep, habitual sense of this difference is the necessary ballast of the ship that would safely navigate the perilous sea of life, swept by terrible tempests.

2. To cease from man whose breath is in his nostrils. What multitudes of the greatest have risen and fallen, and God's work has gone on as before. What a blow to the Church when Joseph, Moses, David, Paul, Luther died; yet the Church was blessed not only by their lives but by their deaths, as much by their deaths as by their lives. By the very force of affection with which the Church clung to them while living, was she constrained, when they died, to grasp with a mightier faith the living Redeemer.

3. To lead us to prepare for eternity — not only because we have no other time than the present should this be done, but because the only preparation is life-preparation.

(J. Riddell.)

This is a short psalm, little quoted, and seldom used. Jesus quoted this psalm, and, in doing so, showed its meaning and reference. When the Jews pronounced Him a blasphemer, because He made Himself the Son of God, in condemnation of them, and in defence of Himself, He quoted this Scripture of their own, in which earthly rulers were called gods, and all of them children of the Most High, in the authorized, unobjectionable language of inspiration. The Saviour's argument was this, that if the powers that be, as ordained of God, might be so named, much more might He call Himself the Son of God, who, the Father's equal, came on His errand to put an end to sin, and to bring in an everlasting righteousness. In this way there is no doubt that these words call us to think of earthly kings and princes, judges and rulers of this world, and the great ones among men.

I. OUR TENDENCY TO EXAGGERATE EARTHLY GREATNESS. Even to this hour, some among ourselves, contemplating those who bask in the sunshine of worldly prosperity — those who tower far above other men in the dignity, grandeur and influence of earthly station, so exaggerate the position, that if not applying to them the words of our text, and saying, "ye are gods, and all of you are children of the Most High," withal imagine that these are the special favourites of heaven, and that blessed of God, they are to be admired, if not envied of men! Let us beware of all such thoughts. Admitting the value of earthly greatness, and the worth of worldly glory in their own place — and to question either were to belie nature, and to contradict Scripture — there are better things than earthly greatness in its most attractive type; better things than worldly glory in its most fascinating form. It is only by faith in Jesu's name that either king or subject, potentate or pauper, can choose the good part which shall never be taken from them.

II. THE CURE FOR THE ERROR OF EXAGGERATING EARTHLY GREATNESS IN THE FACT OF UNIVERSAL MORTALITY. Suffer me to handle in your presence those things which are the recognized emblems of earthly greatness and of worldly glory, — the crown, the coronet, the throne and the like. Shall I speak of them as baubles, toys, trifles? No; nature does not so regard them, nor do I find such names for them in the Word of God. Still — "Be wise, ye kings; be taught, ye judges of the earth." The throne I — it must be left for the tomb. So perish the things which are seen — for the things which are seen are temporal. But faith, hope, and charity, these three — the faith of Jesu's name; the hope which maketh not ashamed; charity, which is the bond of perfectness — there abideth these three. And, through grace, be these the heritage of kings and princes; and when their crowns and coronets fade and fail, these shall be for them in heaven a better and enduring substance. These, through grace, be the heritage of the poor of this world; and they, chosen rich in faith, shall inherit a kingdom that fadeth not away, and that cannot be shaken or removed.

(John Smart, D. D.)

Caesar was cruelly assassinated in the zenith of his glory. Casimir, King of Poland, died in the act of raising a jewelled cup to his lips. The Emperor Celsus was put to death seven days after his election. Charles XII. descended from the position of a conqueror to that of a forlorn exile. On the 24th of February, 1848, Louis Philippe rose in the Tuileries the King of the French; before midday he was a fugitive. Napoleon is one day ' "the arbiter of the destinies of Europe," and the next a forlorn exile on St. Helena.

People
Asaph, Psalmist
Places
Jerusalem
Topics
Death, Die, Fall, Falling, Heads, Mere, Nevertheless, Prince, Princes, Ruler, Rulers
Outline
1. The psalmist, having exhorted the judges
5. And reproved their negligence
8. Prays God to judge

Dictionary of Bible Themes
Psalm 82:6-7

     1194   glory, divine and human

Library
Thou Shalt not Bear False Witness against Thy Neighbor.
This Commandment seems small, and yet is so great, that he who would rightly keep it must risk and imperil life and limb, goods and honor, friends and all that he has; and yet it includes no more than the work of that small member, the tongue, and is called in German Wahrheit sagen, "telling the truth" and, where there is need, gainsaying lies; so that it forbids many evil works of the tongue. First: those which are committed by speaking, and those which are committed by keeping silent. By speaking,
Dr. Martin Luther—A Treatise on Good Works

His Statement of the Proof of his Messiahship. --His Oneness With
the Father.--He defends his Words from the Old Testament. (John, x., 22-39.) IN the month of December Christ arrived at Jerusalem to attend the Feast of the Dedication. As he had not always alike openly declared himself to be Messiah, he was asked, while walking in Solomon's Porch, by certain Jews, "How long wilt thou hold us in suspense? If thou be the Christ, tell us plainly." We do not know by whom, or in what spirit, this question was asked. In view of the prevalent notions of the Jews in respect
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

Christ's Interpretation of Psalm cx. , 1 (Mark, xii. , 35-37. )
We return now to the order of the narrative. We are informed by the Evangelist that in the course of these controversies with his opponents Christ put to them the question, how it could be that Messiah was to be the Son of David, and yet David called him "Lord" (Ps. cx., 1). We are not precisely told with what view he proposed the question; though it might, perhaps, be inferred from Matthew's statement, that after he had so answered their captious queries as to put them to shame, he sought in turn
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the
Alfred Edersheim—Sketches of Jewish Social Life

Synagogues: their Origin, Structure and Outward Arrangements
It was a beautiful saying of Rabbi Jochanan (Jer. Ber. v. 1), that he who prays in his house surrounds and fortifies it, so to speak, with a wall of iron. Nevertheless, it seems immediately contradicted by what follows. For it is explained that this only holds good where a man is alone, but that where there is a community prayer should be offered in the synagogue. We can readily understand how, after the destruction of the Temple, and the cessation of its symbolical worship, the excessive value attached
Alfred Edersheim—Sketches of Jewish Social Life

Notes on the First Century:
Page 1. Line 1. An empty book is like an infant's soul.' Here Traherne may possibly have had in his mind a passage in Bishop Earle's "Microcosmography." In delineating the character of a child, Earle says: "His soul is yet a white paper unscribbled with observations of the world, wherewith at length it becomes a blurred note-book," Page 14. Line 25. The entrance of his words. This sentence is from Psalm cxix. 130. Page 15. Last line of Med. 21. "Insatiableness." This word in Traherne's time was often
Thomas Traherne—Centuries of Meditations

The Meaning
Of the Red Dragon with Seven Heads fighting with Michael about the new-born Child. The first vision of the little book, of which we treated in the eleventh chapter, ran through the whole Apocalyptical course, from the beginning to the end, and that, as we elsewhere observed, to point out its connexion with the seals and trumpets. Now to that vision the remaining prophecies of the same interval, and of the affairs of the Church are to be accommodated, in order to complete the system of the little
Joseph Mede—A Key to the Apocalypse

Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration
John Calvin—The Institutes of the Christian Religion

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

At the Feast of the Dedication of the Temple.
ABOUT two months had passed since Jesus had left Jerusalem after the Feast of Tabernacles. Although we must not commit ourselves to such calculations, we may here mention the computation which identifies the first day of the Feast of Tabernacles of that year [4376] with Thursday the 23rd September; the last, the Great Day of the Feast,' with Wednesday the 29th; the Octave of the Feast with the 30th September; and the Sabbath when the man born blind was healed with the 2nd of October. [4377] In that
Alfred Edersheim—The Life and Times of Jesus the Messiah

They Shall be Called the Children of God
They shall be called the children of God. Matthew 5:9 In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labour to make peace among brethren, this is the great honour conferred upon them, They shall be called the children of God'. They shall be (called)', that is, they shall be so reputed and esteemed of God. God never miscalls anything. He does not call them children which are no children. Thou shalt be called the prophet of the Highest'
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated
J. W. McGarvey—The Four-Fold Gospel

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must
John Bunyan—The Works of John Bunyan Volumes 1-3

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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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