The Jerusalem Bible (CZ) - Psalms - chapter 95

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Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

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Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

Kontakt

(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

The Jerusalem Bible (CZ)

Jeruzalémská bible je špičkové dílo katolické biblistiky druhé poloviny 20. století. Vzešla z prací Jeruzalémské biblické školy, založené v roce 1890 z iniciativy dominikánského řádu, v níž se po desítky let převážně francouzští badatelé věnovali studiu a výzkumu na poli biblické filologie, historie a archeologie. Na základě zevrubné a velmi přesné exegetické práce vznikl pak z původních jazyků nejprve francouzský překlad – La Bible de Jérusalem (JB), 1. vydání 1954, definitivní 1973 –, jenž se stal základem pro další edice v hlavních evropských jazycích. Hlavní zásadou jeho tvůrců je nevnášet do biblického překladu literární kvality, které nejsou vlastní originálu. Druhou předností vloženou do tohoto díla jsou úvody k jednotlivým biblickým knihám a pomocný poznámkový aparát, které každému čtenáři Bible dodávají nejdůležitější poznatky interpretační, aniž by ho zbytečně zatěžovaly svým rozsahem. Česká verze Jeruzalémské bible vzniká metodou srovnávacího překladu z francouzštiny (originální znění JB) a původních biblických jazyků (pro přesné rozpoznání předlohy). Její autoři berou v potaz i bohatou tradici českých biblických překladů 20. století, které se můžou stát inspirací, cennou zejména po terminologické stránce. Žádný ale není měřítkem, či dokonce svazujícím břemenem v otázce jazykového stylu. I pro tvůrce české JB je totiž nejdůležitější, aby výsledek jejich práce byl věrný biblickému originálu, s co nejpatrnějším uchováním jeho stylu i literární formy. Manželé Dagmar a František X. Halasovi zahájili práci na českém překladu v roce 1980, v polistopadové době se začalo s publikováním prvních sešitů pracovního vydání. Průběžně pokračují redakční práce, aby česká Jeruzalémská bible vyšla co nejdřív jako celek. Pracovní vydání české verze Jeruzalémské bible je určeno k diskusi mezi odbornou i laickou veřejností. Vyzýváme tedy všechny čtenáře, aby své diskusní příspěvky, připomínky k českému překladu a textové korektury zasílali na adresu redakce: nakladatelství KRYSTAL OP, Husova 8, 110 00 Praha 1, e-mail: krystalop@volny.cz

Copyright: Copyright © František X. a Dagmar Halasovi, Copyright © Krystal OP s.r.o
URL: http://krystal.op.cz/

 

Guestbook



 

 



Carola Teach   (14.6.2022 - 19:43)
E-mail: carola24681gmail.com
Hallo Libor Vielen Dank für den Hinweis. Die kroatische Bibel reicht. Soweit ich eine Freundin verstand, ist bosnisch und kroatisch das gleiche und serbisch ähnlich, war ja früher auch ein Land, Jugoslawien , nur das eben da zwischen islamischen und traditionell christlichen Streit von aussen reingebracht und geschürrt wurde. Ich leite die kroatische Bibelsuche gleich weiter Einige können lesen, einige nicht und so ist das Super installiert, das man die Bibel auch auf Audio stellen kann. Toll ist es, das auch die Nafterli Herz Tur-Sinai Bibel in deutsch dabei ist, denn da finde ich vieles, speziell Psalm 91 als Beispiel authentischer formuliert, als in allen anderen deutschen Bibeln. Das jüdische Neue Testament von David H. Stern habe ich auch, aber die Nafterli Herz Tur-Sinai Bibel ist mir persönlich sehr wichtig. Vielen Dank Libor für diese kompakte Internet Webseiten- Arbeit für den Herrn, uns sein noch besser studieren und weiter geben zu können Shalom .

CarolaTeach   (14.6.2022 - 12:32)
E-mail: carola24681gmail.com
Wer hat diese Seite ermöglicht und wer wartet diese Seiteund bezahlt die Website Kosten ? Mit dieser Website dient ihr Gott dem Vater zum Bau der Gemeinde Gottes. Und wir wurden im Buch Korinther aufgerufen, da wo wir genährt werden, auch zu unterstützen. Ich bitte den Admin dieser Seite, mir per email die Kontonummer mitzuteilen, dass ich mit Gaben mtl.segnen kann und nicht nur fromme Sprüche loslasse, denn seit kurzem bekam ich den Link dieser Seite und arbeite sehr gerne auf dieser Seite und gebe den Link weiter. Bitte das sich der Webseitengründer meldet. Danke.

Herzlichen Dank für Ihr Angebot. Aber ich brauche Ihre Hilfe nicht, ich leide nicht an Mangel :-) Wenn Sie helfen möchten, helfen Sie bitte jemandem in Ihrer Nähe.    Libor

Carola Teach   (14.6.2022 - 12:12)
E-mail: carola24681gmail.com
Vielen Dank für diese Möglichkeit Bibel-Ausgaben vergleichen zu können. Eine sehr gut aufgebaute Strukturierung und sehr bedien- freundlich. Ich hätte eine Bittende Frage. Habt Ihr auch die bosnische Bibel oder besteht da Möglichkeit, auch für Bosnieer, Kroaten, Serben die bosnische Bibel hier zu hinterlegen. Ich habe seit 2015 sehr viel Kontakt zu Bosnierer , Kroaten, Serben und Albanern Kosovo und muß Bibelstellen immer auf google übersetzen, um ihnen die Bibel näher zu bringen, was sie dankbar annehmen, aber bei Google habe ich nie die Sicherheit, dass die Übersetzung gut geprüft ist. Kommen auch Bibeln als bosnisch - und albanische Bibeln hinzu ? Danke

Außer der bosnischen Bibel ist alles, was benötigt wird, bereits hier in der SOB (Studien Online Bible) enthalten. Diese Übersetzungen sind im Abschnitt "Andere europäische Übersetzungen" zu finden. Serbische Bibel (Kyrillisch), Serbische Bibel (Đuro Daničić, Vuk Karadžić - 1865), Albanian Bibel und Kroatische Bibel. Sie können die bosnische Bibel im PDF-Format HIER herunterladen.    Libor

Joe   (4.3.2021 - 17:49)
E-mail: joe.jace.mail.de
Hallo und vielen Dank für die hilfreiche Suchfunktion bei den hebräischen Bibeln – ich benutze sie seit Jahren zur Überprüfung der masoretischen Zählungen von Wortpaaren. Ein Schreibfehler am Ende von Josua 11,16 (Elberfelder 1905) "und das ebirge Israel und seine Niederung", es müsste heißen "und das Gebirge Israel und seine Niederung". Grüße aus Zittau / Sachsen

Danke. Natürlich hast du recht - ich habe es bereits behoben.    Libor

Josef   (4.2.2021 - 15:51)
E-mail: pepas74seznam.cz
Tak tohle mě velmi potěšilo. Je to dobře ovladatelné na rozdíl od jiných zdrojů. Děkuji moc! :)

Lukáš   (24.11.2020 - 10:02)
E-mail: lukasnemecek536gmail.com
Chyba v textu Kat. lit. překlad. Zjevení 11, 10. protože tito dva poroci jim způsobili hodně trápení.

Zdeněk Staněk   (22.8.2020 - 14:36)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
Chybí 'ě': http://obohu.cz/csp.php?k=2Te&kap=3&v=4

Vskutku. Již jsem to opravil.    Libor

Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

The Jerusalem Bible (CZ)

display translators notes

1Pojďme, radostně volejme k Jahvovi, s jásotem pozdravujme Skálu naší spásy;2přicházejme k jeho tváři s díkůvzdáním, za zvuku harfy ho pozdravujme s jásotem.3Neboť vskutku veliký Bůh je Jahve, Veliký král nade všemi bohy;4v jeho ruce jsou hlubiny země jemu patří i výšiny hor;5jeho je moře, on je učinil, pevnina, jeho ruce ji utvořily.6Vejděte, skloňme se, klanějme se, poklekněme před Jahvem, jenž nás učinil.7Neboť on je náš Bůh a my lid jeho pastvy, stádo jeho ruky. Kéž byste dnes naslouchali jeho hlasu!8„Nezatvrzujte svá srdce jako v Meribě, jako v den Massy na poušti,9kde mě vaši otcové zkoušeli, pokoušeli mě, i když viděli mé skutky!“10Po čtyřicet let mi to pokolení bylo protivné, a řekl jsem: Stále ta bloudící srdce, ti mužové nepoznali mé cesty.11Tu jsem ve svém hněvu přísahal: „Nikdy mého odpočinku nedojdou.“


Matthew Henry - Complete Commentary
 1   The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,
I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, Pss 95:1 and again Pss 95:2. Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him (Pss 95:6): Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy. Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness - Sing to the Lord; make a noise, a joyful noise to him, with psalms - as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself. Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.
II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,
1. Because he is a great God, and sovereign Lord of all, Pss 95:3. He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all (Pss 95:4); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him (Pss 95:5): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made (John 1:3), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Colos 1:16, Colos 1:20. To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both (Revel 10:2), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.
2. Because he is our God, not only has a dominion over us, as he has over all the creatures, but stands in special relation to us (Pss 95:7): He is our God, and therefore it is expected we should praise him; who will, if we do not? What else did he make us for but that we should be to him for a name and a praise? (1.) He is our Creator, and the author of our being; we must kneel before the Lord our Maker, Pss 95:6. Idolaters kneel before gods which they themselves made; we kneel before a God who made us and all the world and who is therefore our rightful proprietor; for his we are, and not our own. (2.) He is our Saviour, and the author of our blessedness. He is here called the rock of our salvation (Pss 95:1), not only the founder, but the very foundation, of that work of wonder, on whom it is built. That rock is Christ; to him therefore we must sing our songs of praises, to him that sits upon the throne and to the Lamb. (3.) We are therefore his, under all possible obligations: We are the people of his pasture and the sheep of his hand. All the children of men are so; they are fed and led by his Providence, which cares for them, and conducts them, as the shepherd the sheep. We must praise him, not only because he made us, but because he preserves and maintains us, and our breath and ways are in his hand. All the church's children are in a special manner so; Israel are the people of his pasture and the sheep of his hand; and therefore he demands their homage in a special manner. The gospel church is his flock. Christ is the great and good Shepherd of it. We, as Christians, are led by his hand into the green pastures, by him we are protected and well provided for, to his honour and service we are entirely devoted as a peculiar people, and therefore to him must be glory in the churches (whether it be in the world or no) throughout all ages, Ephes 3:21.

 7   The latter part of this psalm, which begins in the middle of a verse, is an exhortation to those who sing gospel psalms to live gospel lives, and to hear the voice of God's word; otherwise, how can they expect that he should hear the voice of their prayers and praises? Observe,
I. The duty required of all those that are the people of Christ's pasture and the sheep of his hand. He expects that they hear his voice, for he has said, My sheep hear my voice, John 10:27. We are his people, say they. Are you so? Then hear his voice. If you call him Master, or Lord, then do the things which he says, and be his willing obedient people. Hear the voice of his doctrine, of his law, and, in both, of his Spirit; hear and heed; hear and yield. Hear his voice, and not the voice of a stranger. If you will hear his voice; some take it as a wish, O that you would hear his voice! that you would be so wise, and do so well for yourselves; like that, If thou hadst known (Luke 19:42), that is, O that thou hadst known! Christ's voice must be heard today; this the apostle lays much stress upon, applying it to the gospel day. While he is speaking to you see that you attend to him, for this day of your opportunities will not last always; improve it, therefore, while it is called today, Hebre 3:13, Hebre 3:15. Hearing the voice of Christ is the same with believing. Today, if by faith you accept the gospel offer, well and good, but tomorrow it may be too late. In a matter of such vast importance nothing is more dangerous than delay.
II. The sin they are warned against, as inconsistent with the believing obedient ear required, and that is hardness of heart. If you will hear his voice, and profit by what you hear, then do not harden your hearts; for the seed sown on the rock never brought any fruit to perfection. The Jews therefore believed not the gospel of Christ because their hearts were hardened; they were not convinced of the evil of sin, and of their danger by reason of sin, and therefore they regarded not the offer of salvation; they would not bend to the yoke of Christ, nor yield to his demands; and, if the sinner's heart be hardened, it is his own act and deed (he hardening it himself) and he alone shall bear the blame for ever.
III. The example they are warned by, which is that of the Israelites in the wilderness.
1. Take heed of sinning as they did, lest you be shut out of the everlasting rest as they were out of Canaan. Be not, as your fathers, a stubborn and rebellious generation, Pss 78:8. Thus here, Harden not your heart as you did (that is, your ancestors) in the provocation, or in Meribah, the place where they quarrelled with God and Moses (Exod 17:2-Exod 17:7), and in the day of temptation in the wilderness, Pss 95:8. So often did they provoke God by their distrusts and murmurings that the whole time of their continuance in the wilderness might be called a day of temptation, or Massah, the other name given to that place (Exod 17:7), because they tempted the Lord, saying, Is the Lord among us or is he not? This was in the wilderness, where they could not help themselves, but lay at God's mercy, and where God wonderfully helped them and gave them such sensible proofs of his power and tokens of his favour as never any people had before or since. Note, (1.) Days of temptation are days of provocation. Nothing is more offensive to God than disbelief of his promise and despair of the performance of it because of some difficulties that seem to lie in the way. (2.) The more experience we have had of the power and goodness of God the greater is our sin if we distrust him. What, to tempt him in the wilderness, where we live upon him! This is as ungrateful as it is absurd and unreasonable. (3.) Hardness of heart is at the bottom of all our distrusts of God and quarrels with him. That is a hard heart which receives not the impressions of divine discoveries and conforms not to the intentions of the divine will, which will not melt, which will not bend. (4.) The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel were written for our admonition, 1Cor 10:11.
2. Now here observe,
(1.) The charge drawn up, in God's name, against the unbelieving Israelites, Pss 95:9, Pss 95:10. God here, many ages after, complains of their ill conduct towards him, with the expressions of high resentment. [1.] Their sin was unbelief: they tempted God and proved him; they questioned whether they might take his word, and insisted upon further security before they would go forward to Canaan, by sending spies; and, when those discouraged them, they protested against the sufficiency of the divine power and promise, and would make a captain and return into Egypt, Num 14:3, Num 14:4. This is called rebellion, Deut 1:26, Deut 1:32. [2.] The aggravation of this sin was that they saw God's work; they saw what he had done for them in bringing them out of Egypt, nay, what he was now doing for them every day, this day, in the bread he rained from heaven for them and the water out of the rock that followed them, than which they could not have more unquestionable evidences of God's presence with them. With them even seeing was not believing, because they hardened their hearts, though they had seen what Pharaoh got by hardening his heart. [3.] The causes of their sin. See what God imputed it to: It is a people that do err in their hearts, and they have not known my ways. Men's unbelief and distrust of God, their murmurings and quarrels with him, are the effect of their ignorance and mistake. First, Of their ignorance: They have not known my ways. They saw his work (Pss 95:9) and he made known his acts to them (Pss 103:7); and yet they did not know his ways, the ways of his providence, in which he walked towards them, or the ways of his commandments, in which he would have them to walk towards him: they did not know, they did not rightly understand and therefore did not approve of these. Note, The reason why people slight and forsake the ways of God is because they do not know them. Secondly, Of their mistake: They do err in their heart; they wander out of the way; in heart they turn back. Note, Sins are errors, practical errors, errors in heart; such there are, and as fatal as errors in the head. When the corrupt affections pervert the judgment, and so lead the soul out of the ways of duty and obedience, there is an error of the heart. [4.] God's resentment of their sin: Forty years long was I grieved with this generation. Not, The sins of God's professing people do not only anger him, but grieve him, especially their distrust of him; and God keeps an account how often (Num 14:22) and how long they grieve him. See the patience of God towards provoking sinners; he was grieved with them forty years, and yet those years ended in a triumphant entrance into Canaan made by the next generation. If our sins have grieved God, surely they should grieve us, and nothing in sin should grieve us so much as that.
(2.) The sentence passed upon them for their sin (Pss 95:11): Unto whom I swore in my wrath, If they shall enter into my rest, then say I am changeable and untrue: see the sentence at large, Num 14:21, etc. Observe, [1.] Whence this sentence came - from the wrath of God. He swore solemnly in his wrath, his just and holy wrath; but let not men therefore swear profanely in their wrath, their sinful brutish wrath. God is not subject to such passions as we are; but he is said to be angry, very angry, at sin and sinners, to show the malignity of sin and the justice of God's government. That is certainly an evil thing which deserves such a recompence of revenge as may be expected from a provoked Deity. [2.] What it was: That they should not enter into his rest, the rest which he had prepared and designed for them, a settlement for them and theirs, that none of those who were enrolled when they came out of Egypt should be found written in the roll of the living at their entering into Canaan, but Caleb and Joshua. [3.] How it was ratified: I swore it. It was not only a purpose, but a decree; the oath showed the immutability of his counsel; the Lord swore, and will not repent. It cut off the thought of any reserve of mercy. God's threatenings are as sure as his promises.
Now this case of Israel may be applied to those of their posterity that lived in David's time, when this psalm was penned; let them hear God's voice, and not harden their hearts as their fathers did, lest, if they were stiffnecked like them, God should be provoked to forbid them the privileges of his temple at Jerusalem, of which he had said, This is my rest. But it must be applied to us Christians, because so the apostle applies it. There is a spiritual and eternal rest set before us, and promised to us, of which Canaan was a type; we are all (in profession, at least) bound for this rest; yet many that seem to be so come short and shall never enter into it. And what is it that puts a bar in their door? It is sin; it is unbelief, that sin against the remedy, against our appeal. Those that, like Israel, distrust God, and his power and goodness, and prefer the garlick and onions of Egypt before the milk and honey of Canaan, will justly be shut out from his rest: so shall their doom be; they themselves have decided it. Let us therefore fear, Hebre 4:1.


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