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Matthew 12:37
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- John Gill
John Gill Bible Commentary
The queen of the south,.... Called the queen of Sheba, Kg1 10:1. Sheba was one of the sons of Joktan, a grandchild of Arphaxad, who settled in the southern parts of Arabia: hence this queen is called the queen of the south. Sheba is by the Targumist (p) called Zemargad: and this queen the queen of Zemargad: she goes by different names. According to some, her name was Maqueda (q), and, as others say, Balkis (r): a Jewish chronologer (s) tells us, that the queen of Sheba, who is called Nicolaa, of the kingdom of Jaman, or the south, came to Solomon, to hear his wisdom, and gave him much riches: and Josephus (t) calls her Nicaulis, queen of Egypt and Ethiopia; of whom it is here said, that she shall rise up in the judgment with this generation, and shall condemn it: the meaning is, as before; that she shall rise from the dead, and stand as a witness against that generation at the day of judgment, and, by her example and practices, which will then be produced, condemn them, or aggravate their condemnation: for she came from the uttermost parts of the earth; an hyperbolical expression, meaning a great way off from a far country, a very distant part of the world from Jerusalem, , "to hear the wisdom of Solomon"; the very phrase used by the above Jewish (u) writer. And behold, a greater than Solomon is here; one that was infinitely greater than Solomon was, in everything; so particularly in that, in which he excelled others, and on the account of which the queen of the south came unto him, namely, wisdom: for he is the wisdom of God, in whom are hid all the treasures of wisdom and knowledge. The Jews themselves (w) own, that the king, meaning the Messiah, that shall be raised up of the seed of David, , "shall be a greater master of wisdom", or "wiser than Solomon". Now what an aggravation of the condemnation of the Jews will this be another day, that a Gentile woman, living in a foreign and distant land, should, upon the fame of the wisdom of Solomon, leave her own kingdom and country, and come to Jerusalem, to hear his wise discourses about things natural, civil, and moral; and yet the Jews, who had a greater than Solomon in the midst of them, and had no need to take much pains to come to the sight and hearing of him, yet rejected him as the Messiah, blasphemed his miracles, and despised his ministry; though it was concerned about things of a spiritual and evangelic nature, and the eternal welfare of immortal souls. (p) In 1 Chron. i. 9. & 2 Chron. ix. 1. (q) Ludolph. Hist. Aethiop. 1. 2. c. 3. & not. in Claud. Confess. sect. 1. (r) Pocock. Specimen Hist. Arab. p. 59. (s) Juchasin, fol. 136. 1. (t) Antiqu. 1. 8. c. 2. (u) Juchasin, fol. 136. 1. (w) Maimon. Hilchot. Teshuba, c. 9. sect. 2.
Matthew 12:37
Good and Bad Fruit
36But I tell you that men will give an account on the day of judgment for every careless word they have spoken.37For by your words you will be acquitted, and by your words you will be condemned.”
- Scripture
- Sermons
- Commentary
Bartimaeus and the Blinded Generation
By Winkie Pratney3.3K57:32MAT 7:3MAT 12:37MAT 18:3ACT 2:17ACT 2:21In this sermon, the speaker discusses the impact of television on children and their ability to adapt quickly to change. He explains that television has taught children to shift between different scenes and emotions without feeling overwhelmed. The speaker also mentions how television has influenced young people's desire for in-depth experiences and their ability to quickly adapt to new situations. He concludes by sharing a humorous anecdote about a train ride and emphasizes the importance of understanding the cultural influences on children in order to effectively communicate the message of the Bible.
How Do You Represent Christ on Facebook? Tim Conway
By Tim Conway1.1K06:48PRO 13:20PRO 20:11MAT 12:371CO 15:33EPH 5:4COL 3:8This sermon addresses the importance of how our actions, words, and associations, especially on social media like Facebook, reflect our true identity as Christians. It emphasizes the need to be mindful of what we allow on our social media accounts as it directly represents our relationship with Christ and influences others' perceptions of us.
Purity of Speech as Believers in Christ
By Jim Cymbala94321:25SpeechPSA 19:14PRO 18:21MAT 12:37ROM 12:19EPH 4:29COL 3:13JAS 3:10In this sermon, the speaker emphasizes the power of our words and how they reflect our relationship with Christ. He highlights the importance of using our words to praise and thank the Lord, rather than speaking negatively or engaging in gossip. The speaker also discusses the prevalence of harmful and malicious words in society, including online platforms. He encourages believers to be different and to let go of bitterness, rage, and anger, as these emotions can eat away at us. The speaker shares a personal experience of facing challenges in ministry and how he overcame them by seeking God's presence and choosing to praise the Lord.
Taking Sin Seriously
By Zac Poonen6431:08:28GEN 4:6LEV 19:32MAT 12:34MAT 12:37ROM 3:182CO 4:4PHP 3:17JAS 1:261PE 2:17This sermon emphasizes the importance of following the example of missionaries and early Christians who sacrificed greatly to spread the Gospel. It highlights the need for genuine missionaries who are passionate about reaching the lost for Christ, unlike those who come for short-term trips for personal reasons. The speaker challenges listeners to live a life of purpose and impact, focusing on respecting others, controlling the tongue, and being a light in the world by following the footsteps of Jesus in love and faith.
If Any Man Offend Not in Word, the Same Is a Perfect Man
By A.B. Simpson0Spiritual MaturityThe Power of WordsPSA 19:14PRO 18:21PRO 21:23ECC 3:7MAT 12:37MAT 15:11EPH 4:29COL 4:6JAS 1:261PE 3:10A.B. Simpson emphasizes the profound impact of speech as a defining characteristic of humanity, asserting that the way we communicate reveals our true character. He warns that failing to control one's tongue indicates an unsanctified spirit, while mastering our words signifies spiritual maturity and alignment with the Holy Spirit. Simpson illustrates the consequences of careless speech through the example of Moses, whose unguarded words cost him the opportunity to enter the Promised Land. He concludes that our words have eternal significance, as they can justify or condemn us before God.
Guidelines for the Godly Man
By Eli Brayley0GEN 4:6GEN 5:3LEV 19:28PSA 1:1PSA 5:3PSA 55:17PSA 103:2PRO 8:8PRO 10:11PRO 10:19PRO 15:3ISA 29:23MAT 5:16MAT 6:1MAT 12:37MAT 18:20MAT 23:25MRK 2:16LUK 3:11LUK 6:45LUK 12:57JHN 3:30JHN 14:5JHN 17:4JHN 17:15ACT 2:441CO 8:91CO 10:311CO 12:41CO 15:332CO 5:20GAL 2:20PHP 1:27PHP 3:81TI 4:82TI 2:21JAS 3:111PE 3:31PE 3:161JN 3:14Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to conform to the image of the Father, just as Jesus Christ did on earth, bringing glory to God in all things. This calling requires a solitary practice of devotion through regular study of the Word and prayer, done privately for God's eyes only. In the public sphere, the man of God must represent God on earth by displaying the fruit of the Spirit, maintaining an above-reproach lifestyle, and presenting Christ through every aspect of his being.
- John Gill
John Gill Bible Commentary
The queen of the south,.... Called the queen of Sheba, Kg1 10:1. Sheba was one of the sons of Joktan, a grandchild of Arphaxad, who settled in the southern parts of Arabia: hence this queen is called the queen of the south. Sheba is by the Targumist (p) called Zemargad: and this queen the queen of Zemargad: she goes by different names. According to some, her name was Maqueda (q), and, as others say, Balkis (r): a Jewish chronologer (s) tells us, that the queen of Sheba, who is called Nicolaa, of the kingdom of Jaman, or the south, came to Solomon, to hear his wisdom, and gave him much riches: and Josephus (t) calls her Nicaulis, queen of Egypt and Ethiopia; of whom it is here said, that she shall rise up in the judgment with this generation, and shall condemn it: the meaning is, as before; that she shall rise from the dead, and stand as a witness against that generation at the day of judgment, and, by her example and practices, which will then be produced, condemn them, or aggravate their condemnation: for she came from the uttermost parts of the earth; an hyperbolical expression, meaning a great way off from a far country, a very distant part of the world from Jerusalem, , "to hear the wisdom of Solomon"; the very phrase used by the above Jewish (u) writer. And behold, a greater than Solomon is here; one that was infinitely greater than Solomon was, in everything; so particularly in that, in which he excelled others, and on the account of which the queen of the south came unto him, namely, wisdom: for he is the wisdom of God, in whom are hid all the treasures of wisdom and knowledge. The Jews themselves (w) own, that the king, meaning the Messiah, that shall be raised up of the seed of David, , "shall be a greater master of wisdom", or "wiser than Solomon". Now what an aggravation of the condemnation of the Jews will this be another day, that a Gentile woman, living in a foreign and distant land, should, upon the fame of the wisdom of Solomon, leave her own kingdom and country, and come to Jerusalem, to hear his wise discourses about things natural, civil, and moral; and yet the Jews, who had a greater than Solomon in the midst of them, and had no need to take much pains to come to the sight and hearing of him, yet rejected him as the Messiah, blasphemed his miracles, and despised his ministry; though it was concerned about things of a spiritual and evangelic nature, and the eternal welfare of immortal souls. (p) In 1 Chron. i. 9. & 2 Chron. ix. 1. (q) Ludolph. Hist. Aethiop. 1. 2. c. 3. & not. in Claud. Confess. sect. 1. (r) Pocock. Specimen Hist. Arab. p. 59. (s) Juchasin, fol. 136. 1. (t) Antiqu. 1. 8. c. 2. (u) Juchasin, fol. 136. 1. (w) Maimon. Hilchot. Teshuba, c. 9. sect. 2.