Scrutiny 8 3 9 Commentary

Every move you make, I'll be watching you.Sting sang those lines back in 1983, but the sentiment could well apply to the current relationship between Google and regulators all over the world. He attempted to have Elijah arrested (2 Kings 1:9). God, however, made it very clear that He was with Elijah, and that He would protect him from the king's evil devices (2:10-15). After King Ahaziah's death (1:18), his brother Jehoram (called Joram in 8:25), another son of evil King Ahab, became king over Israel since Ahaziah himself had no son.

• Scrutiny 8 3 9 Commentary David Guzik
• Scrutiny 8 3 9 Commentary Summary
• Scrutiny 8 3 9 Commentary Enduring

These three gospels are used at least durning one Mass each Sunday on the 3rd, 4th and 5th Sundays of Lent. They are used at every Sunday Mass during Cycle A (2014, 2017, 2020). They are recommended at Liturgies each year when celebrating the Scrutinies of the Rite of Christian Initiation of Adults.

As part of our 'Praying Lent' site, we offer these openings to prayer, on these important Lenten gospels.

Starry night pro plus 8 0 20. The Woman at the Well
The Third Sunday of Lent - The First Scrutiny - John 4:3-42

Why did the Samaritan woman come to draw water at noon, the hottest time of the day?
Did she want to avoid the times the other women in town came to the well?
What are the places in my life where I am embarrassed, where I avoid interaction with others?
What are the noon day wells of my life?
Can I imagine Jesus approaching me there?

http://bosyok.xtgem.com/Blog/__xtblog_entry/19238472-how-do-i-update-my-mac-computer#xt_blog. http://eenorhb.xtgem.com/Blog/__xtblog_entry/19241412-taco-html-keygen-for-mac#xt_blog. Jesus tries to reveal his thirst to her - perhaps his thirst for intimacy with her - but she puts him off. She's not worthy. It won't work. When he offers to satisfy her thirst, she puts him off. He can't satisfy what she needs, at least with this well, and without a bucket.

How do I put Jesus off, with excuses, with problems, with barriers? I don't have time; I haven't done this before; my stuff's too complicated; I don't know how to find you in this mess.

When he shows her that he knows her, she knows she's in the presence of someone special - perhaps the one she has thirsted for all her life.

Do I let Jesus show me that he knows and understands me?
Can I find the words to say he is the one I have thirsted for all my life?

Do your data recovery professional 7 2 download. The grace will come when I see that I have been at the well a long time and have long been thirsty. When I can name the new thirst, the Water that now satisfies that thirst, I can overcome my remaining resistance to trust. When I see that Jesus reveals himself to me by revealing me to me, thereby showing me my need for him as Savior, I will rejoice and tell the whole world, too.

The Man Born Blind
The Fourth Sunday of Lent - The Second Scrutiny - John 9:1-41

The man born blind washed the mud from his eyes in the pool called, Siloam, 'The One who is sent.'
How is Jesus a pool to wash the mud from my eyes, that I might see?

As soon as he could see, his life became very difficult. People wondered if he was the same man, before they believed he could now see.
Has the restoration of my sight so changed me that others are surprised at the transformation?

So much fear seems to surround the restoration of his sight.
What fears do I now have to seeing clearly who Jesus is and what choices I must make to be with him?

The grace will come when I acknowledge that my eyes have been opened. Others may not want to believe I can see, but I know I can only keep repeating it, to myself and to them. I may experience rejection by some for claiming this new vision, but in the Light I can see clearly one who has healed me, and I give him thanks and praise.

The Raising of Lazarus from the Dead
The Fifth Sunday of Lent - The Third Scrutiny - John 11:1-44

Martha speaks profound sorrow at the death of Lazarus, but it is tinged with a touch of blaming Jesus: 'Lord, if you had been here my brother would not have died.'

Where do I resent the losses in my life and somehow blame God for them, rather than seeing them as places where God's glory will be revealed?

Even when Jesus tells Martha, 'I am the one who raises the dead to life!' she finds it hard to believe he means now, in the case of her dead brother.

Where do I doubt that Jesus can bring life?

Jesus stands before the tomb weeping. He places no barriers to his feelings about death. Could he be staring at and facing the tomb of his own death?

Can I be with him there?
Can I stand before and face the tombs in my daily life?

Jesus shouts the liberating words of life, 'Lazarus, come forth!'

Scrutiny 8 3 9 Commentary David Guzik

How is he shouting that to me today?

The grace will come when I experience how my 'deaths' will not end in death, but in giving glory to God. When I experience how entombed I have been, tied and bound, no longer alive, dead for a long time, I will sense the power of the command of Jesus that I 'come forth.'

Taken from the Online Retreat, Week 25

1 John 1:8-10. If we say — Before Christ's blood has cleansed us; that we have no sin — To be cleansed from; or if, even after we have experienced the cleansing virtue of his blood, and are acquitted through the merit of it from all past guilt, and saved from all evil tempers, words, and works; if, even after this, after we are both justified, regenerated, and sanctified, we say we have no sin, but are perfectly sinless, and that our spirit and conduct can bear the scrutiny of God's holiness and justice, as exhibited in his spiritual and holy law; we deceive ourselves — And that in a very capital point; and the truth is not in us — Neither in our mouth nor in our heart; we must be destitute even of that self-knowledge which, in the nature of things, must necessarily precede every other branch of experimental and practical religion. If we confess our sins — With penitent and believing hearts; he is faithful — Having promised this blessing by the unanimous voice of all his prophets; and just — Surely then he will punish: no; for this very reason he will pardon. This may seem strange, but, upon the evangelical principle of atonement and redemption, it is undoubtedly true. Because when the debt is paid, or the purchase made, it is the part of equity to cancel the bond, and consign over the purchased possession; both to forgive our sins — To take away all the guilt of them, and to give us peace with himself, and peace of conscience; and to cleanse us from all unrighteousness — From all iniquity of heart and life, and to purify our souls from all vile affections and unholy dispositions, from every thing contrary to the pure and perfect love of God. Yet still we are to retain, even to our lives' end, a deep sense of our past sins: still, if we say we have not sinned, we make him a liar — Who saith, all have sinned; and his word is not in us — We give it no place in our hearts. 1:5-10 A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark world, as pure and perfect light. As this is the nature of God, his doctrines and precepts must be such. And as his perfect happiness cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to live and act against religion. God holds no heavenly fellowship or intercourse with unholy souls. There is no truth in their profession; their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sins in his own blood, and procures for us the sacred influences by which sin is to be subdued more and more, till it is quite done away. While the necessity of a holy walk is insisted upon, as the effect and evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who walk near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrifice for sin, needed in all ages; and the sinfulness of believers themselves is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilty before God, be humble, and willing to know the worst of our case. Let us honestly confess all our sins in their full extent, relying wholly on his mercy and truth through the righteousness of Christ, for a free and full forgiveness, and our deliverance from the power and practice of sin.If we say that we have no sin - It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Revelation 2:6, Revelation 2:15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare the notes at James 3:2.

We deceive ourselves - We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.

And the truth is not in us - On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes toward the stars, and say that he had no sin to confess - that he was as pure as the God that made those stars?

8. The confession of sins is a necessary consequence of 'walking in the light' (1Jo 1:7). 'If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins' [Augustine].

that we have no sin—'Have,' not 'have had,' must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, 'sin' is in the singular; '(confess our) sins' (1Jo 1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to 'walking in the light'; so far is the presence of some sin incompatible with our in the main 'walking in light.' But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. 'They who defend their sins, will see in the great day whether their sins can defend them.'

https://ameblo.jp/unliostyppo7x/entry-12649619648.html. deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path.

the truth—(1Jo 2:4). True faith. 'The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us' [Alford].

In pursance of which scope, he fitly adds: If we should say, i.e. either profess it as a principle, or think in our minds, or not bear in our hearts a penitential, remorseful sense, correspondent to the contrary apprehension; such as is implied in confessing, 1Jo 1:9; for saying usually signifies the habitual bent and disposition of the heart and practice, .
That we have no sin; viz. that we are so innocent creatures as not to need such an expiatory sacrifice as that above mentioned, and such purifying influence thereupon, but that we may be admitted to communion with God upon our own account, and for our worthiness' sake, without being beholden to the blood of Christ.
We deceive ourselves, delude our own souls.
And the truth; i.e. the system and frame of gospel doctrine, as 2Jo 1:1,2,4.

Scrutiny 8 3 9 Commentary Summary

Is not in us; cannot be duly entertained, lies not evenly and agreeably with itself in our minds, or hath no place with effect in us, as John 8:37. If we say that we have no sin,. Notwithstanding believers are cleansed from their sins by the blood of Christ, yet they are not without sin; no man is without sin: this is not only true of all men, as they come into the world, being conceived in sin, and shapen in iniquity, and of all that are in a state of unregeneracy, and of God's elect, while in such a state, but even of all regenerated and sanctified persons in this life; as appears by the ingenuous confessions of sin made by the saints in all ages; by their complaints concerning it, and groans under it; by the continual war in them between flesh and spirit; and by their prayers for the discoveries of pardoning grace, and for the fresh application of Christ's blood for cleansing; by their remissness in the discharge of duty, and by their frequent slips and falls, and often backslidings: and though their sins are all pardoned, and they are justified from all things by the righteousness of Christ, yet they are not without sin; though they are freed from the guilt of sin, and are under no obligation to punishment on account of it, yet not from the being of it; their sins were indeed transferred from them to Christ, and he has bore them, and took them and put them away, and they are redeemed from them, and are acquitted, discharged, and pardoned, so that sin is not imputed to them, and God sees no iniquity in them in the article of justification; and also, their iniquities are caused to pass from them, as to the guilt of them, and are taken out of their sight, and they have no more conscience of them, having their hearts sprinkled and purged by the blood of Jesus, and are clear of all condemnation, the curse of the law, the wrath of God, or the second death, by reason of them; yet pardon of sin, and justification from it, though they take away the guilt of sin, and free from obligation to punishment, yet they do not take out the being of sin, or cause it to cease to act, or do not make sins cease to be sins, or change the nature of actions, of sinful ones, to make them harmless, innocent, or indifferent; the sins of believers are equally sins with other persons, are of the same kind and nature, and equally transgressions of the law, and many of them are attended with more aggravating circumstances, and are taken notice of by God, and resented by him, and for which he chastises his people in love: now though a believer may say that he has not this or that particular sin, or is not guilty of this or that sin, for he has the seeds of all sin in him, yet he cannot say he has no sin; and though he may truly say he shall have no sin, for in the other state the being and principle of sin will be removed, and the saints will be perfectly holy in themselves, yet he cannot, in this present life, say that he is without it: if any of us who profess to be cleansed from sin by the blood of Christ should affirm this,

Lingon x 6 6 14. we deceive ourselves; such persons must be ignorant of themselves, and put a cheat upon themselves, thinking themselves to be something when they are nothing; flattering themselves what pure and holy creatures they are, when there is a fountain of sin and wickedness in them; these are self-deceptions, sad delusions, and gross impositions upon themselves:

and the truth is not in us; it is a plain case the truth of grace is not in such persons, for if there was a real work of God upon their souls, they would know and discern the plague of their own hearts, the impurity of their nature, and the imperfection of their obedience; nor is the word of truth in them, for if that had an entrance into them, and worked effectually in them, they would in the light of it discover much sin and iniquity in them; and indeed there is no principle of truth, no veracity in them; there is no sincerity nor ingenuity in them; they do not speak honestly and uprightly, but contrary to the dictates of their own conscience.

{5} If we say that we have no sin, we {e} deceive ourselves, and the {f} truth is not in us.

(5) There is none but need this benefit, because there is none that is not a sinner.

(e) This fully refutes that perfectness of works of supererogation (doing more than duty requires, the idea that excess good works can form a reserve fund of merit that can be drawn on in favour of sinners) which the papists dream of. https://xktvxx.over-blog.com/2021/01/2015-ford-explorer-owners-manual.html.

Scrutiny 8 3 9 Commentary Enduring

(f) So then, John speaks not thus for modesty's sake, as some say but because it is so indeed.