1 Samuel 13
Saul Fights the Philistines1 Samuel 13 1 Saul lived for one year and then became king, and when he had reigned for two years over Israel, 2 Saul chose three thousand men of Israel. Two thousand were with Saul in Michmash and the hill country of Bethel, and a thousand were with Jonathan in Gibeah of Benjamin. The rest of the people he sent home, every man to his tent. 3 Jonathan defeated the garrison of the Philistines that was at Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear.” 4 And all Israel heard it said that Saul had defeated the garrison of the Philistines, and also that Israel had become a stench to the Philistines. And the people were called out to join Saul at Gilgal.
5 And the Philistines mustered to fight with Israel, thirty thousand chariots and six thousand horsemen and troops like the sand on the seashore in multitude. They came up and encamped in Michmash, to the east of Beth-aven. 6 When the men of Israel saw that they were in trouble (for the people were hard pressed), the people hid themselves in caves and in holes and in rocks and in tombs and in cisterns, 7 and some Hebrews crossed the fords of the Jordan to the land of Gad and Gilead. Saul was still at Gilgal, and all the people followed him trembling.
Saul's Unlawful Sacrifice8 He waited seven days, the time appointed by Samuel. But Samuel did not come to Gilgal, and the people were scattering from him. 9 So Saul said, “Bring the burnt offering here to me, and the peace offerings.” And he offered the burnt offering. 10 As soon as he had finished offering the burnt offering, behold, Samuel came. And Saul went out to meet him and greet him. 11 Samuel said, “What have you done?” And Saul said, “When I saw that the people were scattering from me, and that you did not come within the days appointed, and that the Philistines had mustered at Michmash, 12 I said, ‘Now the Philistines will come down against me at Gilgal, and I have not sought the favor of the Lord.’ So I forced myself, and offered the burnt offering.” 13 And Samuel said to Saul, “You have done foolishly. You have not kept the command of the Lord your God, with which he commanded you. For then the Lord would have established your kingdom over Israel forever. 14 But now your kingdom shall not continue. The Lord has sought out a man after his own heart, and the Lord has commanded him to be prince over his people, because you have not kept what the Lord commanded you.” 15 And Samuel arose and went up from Gilgal. The rest of the people went up after Saul to meet the army; they went up from Gilgal to Gibeah of Benjamin.
And Saul numbered the people who were present with him, about six hundred men. 16 And Saul and Jonathan his son and the people who were present with them stayed in Geba of Benjamin, but the Philistines encamped in Michmash. 17 And raiders came out of the camp of the Philistines in three companies. One company turned toward Ophrah, to the land of Shual; 18 another company turned toward Beth-horon; and another company turned toward the border that looks down on the Valley of Zeboim toward the wilderness.
19 Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make themselves swords or spears.” 20 But every one of the Israelites went down to the Philistines to sharpen his plowshare, his mattock, his axe, or his sickle, 21 and the charge was two-thirds of a shekel for the plowshares and for the mattocks, and a third of a shekel for sharpening the axes and for setting the goads. 22 So on the day of the battle there was neither sword nor spear found in the hand of any of the people with Saul and Jonathan, but Saul and Jonathan his son had them. 23 And the garrison of the Philistines went out to the pass of Michmash.
The Remnant of Israel
Romans 11 1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God's reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, 8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see
and ears that would not hear,
down to this very day.”
“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
10 let their eyes be darkened so that they cannot see,
and bend their backs forever.”
Gentiles Grafted In11 So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!
13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and thus save some of them. 15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16 If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.
The Mystery of Israel's Salvation25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written,
“The Deliverer will come from Zion,
he will banish ungodliness from Jacob”;
27 “and this will be my covenant with them
when I take away their sins.”
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34 “For who has known the mind of the Lord,
or who has been his counselor?”
35 “Or who has given a gift to him
that he might be repaid?”
Judgment on BabylonJeremiah 50 1 The word that the Lord spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet:
2 “Declare among the nations and proclaim,
set up a banner and proclaim,
conceal it not, and say:
‘Babylon is taken,
Bel is put to shame,
Merodach is dismayed.
Her images are put to shame,
her idols are dismayed.’
4 “In those days and in that time, declares the Lord, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the Lord their God. 5 They shall ask the way to Zion, with faces turned toward it, saying, ‘Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten.’
6 “My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold. 7 All who found them have devoured them, and their enemies have said, ‘We are not guilty, for they have sinned against the Lord, their habitation of righteousness, the Lord, the hope of their fathers.’
8 “Flee from the midst of Babylon, and go out of the land of the Chaldeans, and be as male goats before the flock. 9 For behold, I am stirring up and bringing against Babylon a gathering of great nations, from the north country. And they shall array themselves against her. From there she shall be taken. Their arrows are like a skilled warrior who does not return empty-handed. 10 Chaldea shall be plundered; all who plunder her shall be sated, declares the Lord.
11 “Though you rejoice, though you exult,
O plunderers of my heritage,
though you frolic like a heifer in the pasture,
and neigh like stallions,
12 your mother shall be utterly shamed,
and she who bore you shall be disgraced.
Behold, she shall be the last of the nations,
a wilderness, a dry land, and a desert.
13 Because of the wrath of the Lord she shall not be inhabited
but shall be an utter desolation;
everyone who passes by Babylon shall be appalled,
and hiss because of all her wounds.
14 Set yourselves in array against Babylon all around,
all you who bend the bow;
shoot at her, spare no arrows,
for she has sinned against the Lord.
15 Raise a shout against her all around;
she has surrendered;
her bulwarks have fallen;
her walls are thrown down.
For this is the vengeance of the Lord:
take vengeance on her;
do to her as she has done.
16 Cut off from Babylon the sower,
and the one who handles the sickle in time of harvest;
because of the sword of the oppressor,
every one shall turn to his own people,
and every one shall flee to his own land.
21 “Go up against the land of Merathaim,
and against the inhabitants of Pekod.
Kill, and devote them to destruction,
declares the Lord,
and do all that I have commanded you.
22 The noise of battle is in the land,
and great destruction!
23 How the hammer of the whole earth
is cut down and broken!
How Babylon has become
a horror among the nations!
24 I set a snare for you and you were taken, O Babylon,
and you did not know it;
you were found and caught,
because you opposed the Lord.
25 The Lord has opened his armory
and brought out the weapons of his wrath,
for the Lord God of hosts has a work to do
in the land of the Chaldeans.
26 Come against her from every quarter;
open her granaries;
pile her up like heaps of grain, and devote her to destruction;
let nothing be left of her.
27 Kill all her bulls;
let them go down to the slaughter.
Woe to them, for their day has come,
the time of their punishment.
29 “Summon archers against Babylon, all those who bend the bow. Encamp around her; let no one escape. Repay her according to her deeds; do to her according to all that she has done. For she has proudly defied the Lord, the Holy One of Israel. 30 Therefore her young men shall fall in her squares, and all her soldiers shall be destroyed on that day, declares the Lord.
31 “Behold, I am against you, O proud one,
declares the Lord God of hosts,
for your day has come,
the time when I will punish you.
32 The proud one shall stumble and fall,
with none to raise him up,
and I will kindle a fire in his cities,
and it will devour all that is around him.
35 “A sword against the Chaldeans, declares the Lord,
and against the inhabitants of Babylon,
and against her officials and her wise men!
36 A sword against the diviners,
that they may become fools!
A sword against her warriors,
that they may be destroyed!
37 A sword against her horses and against her chariots,
and against all the foreign troops in her midst,
that they may become women!
A sword against all her treasures,
that they may be plundered!
38 A drought against her waters,
that they may be dried up!
For it is a land of images,
and they are mad over idols.
41 “Behold, a people comes from the north;
a mighty nation and many kings
are stirring from the farthest parts of the earth.
42 They lay hold of bow and spear;
they are cruel and have no mercy.
The sound of them is like the roaring of the sea;
they ride on horses,
arrayed as a man for battle
against you, O daughter of Babylon!
43 “The king of Babylon heard the report of them,
and his hands fell helpless;
anguish seized him,
pain as of a woman in labor.
The Lord Is My Strength and My ShieldOf David. See Psalm 28 article below
Psalm 28 1 To you, O Lord, I call;
my rock, be not deaf to me,
lest, if you be silent to me,
I become like those who go down to the pit.
2 Hear the voice of my pleas for mercy,
when I cry to you for help,
when I lift up my hands
toward your most holy sanctuary.
3 Do not drag me off with the wicked,
with the workers of evil,
who speak peace with their neighbors
while evil is in their hearts.
4 Give to them according to their work
and according to the evil of their deeds;
give to them according to the work of their hands;
render them their due reward.
5 Because they do not regard the works of the Lord
or the work of his hands,
he will tear them down and build them up no more.
6 Blessed be the Lord!
For he has heard the voice of my pleas for mercy.
7 The Lord is my strength and my shield;
in him my heart trusts, and I am helped;
my heart exults,
and with my song I give thanks to him.
8 The Lord is the strength of his people;
he is the saving refuge of his anointed.
9 Oh, save your people and bless your heritage!
Be their shepherd and carry them forever.
Ascribe to the Lord GloryOf David. See Psalm 29 article below
Psalm 29 1 Ascribe to the Lord, O heavenly beings,
ascribe to the Lord glory and strength.
2 Ascribe to the Lord the glory due his name;
worship the Lord in the splendor of holiness.
3 The voice of the Lord is over the waters;
the God of glory thunders,
the Lord, over many waters.
4 The voice of the Lord is powerful;
the voice of the Lord is full of majesty.
5 The voice of the Lord breaks the cedars;
the Lord breaks the cedars of Lebanon.
6 He makes Lebanon to skip like a calf,
and Sirion like a young wild ox.
7 The voice of the Lord flashes forth flames of fire.
8 The voice of the Lord shakes the wilderness;
the Lord shakes the wilderness of Kadesh.
9 The voice of the Lord makes the deer give birth
and strips the forests bare,
and in his temple all cry, “Glory!”
10 The Lord sits enthroned over the flood;
the Lord sits enthroned as king forever.
11 May the Lord give strength to his people!
May the Lord bless his people with peace!
What I'm Reading
Four Things We Won’t Need in Heaven (But Ought to Pursue Here on Earth)
By J. Warner Wallace 3/5/2014
As a Christian, I have a reasonable expectation of Heaven, based on the clear teaching of Scripture and the logical consequence of God’s nature. I also anticipate a particular experience in Heavenbased on the teaching of the Old and New Testament. I’m looking forward to what each of us will become when we are united with God. At the same time, I recognize there are some earthly pursuits I will abandon in the next life. While many of our cravings and desires will be satisfied once we are reunited with the One who has created us in His Image, some needs will simply vanish once we leave this world. As we think about the future with God, let’s remember what won’t be needed in Heaven so we can live differently while we are here on Earth:
The Need to Have Faith | Faith is the mechanism through which we are saved, and although the nature of faith (as it is described in Scripture) is not blind, it does require us to trust in the most reasonable inference from the evidence Jesus provided, even though we don’t have first-hand access to Jesus or the eyewitnesses who wrote the Gospels:
Hebrews 11:1-2 | Now faith is being sure of what we hope for and certain of what we do not see.
In this life, we are asked to trust in something often unseen (God), on the basis of something that was seen (Jesus as He was described in the Gospels) and for which there is sufficient evidence (as observed in our universe and world). God’s “hiddenness” requires us to draw conclusions and inferences from evidence, but a day is coming when we will see him directly. In that day, faith (as we understand and experience it here on earth) will no longer exist. We will simply know.
The Need to Study | We won’t find ourselves cracking the books in Heaven to have knowledge about God. We won’t be in seminary classes, trying to understand the complexity of the Trinity or the nature of God. In Heaven, our direct contact with the God of the universe will open our eyes to the mysteries we’ve been struggling to understand:
1 Corinthians 13:11-12 | Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
J. Warner Wallace is a Cold-Case Detective, a Christian Case Maker, and the author of:
Psalm 28 Charles Haddon Spurgeon (1834-1892)
By Charles Haddon Spurgeon (1834-1892)TITLE AND SUBJECT. Again, the title "A Psalm of David," is too general to give us any clue to the occasion on which it was written. Its position, as following the twenty-seventh, seems to have been designed, for it is a most suitable pendant and sequel to it. It is another of those "songs in the night" of which the pen of David was so prolific. The thorn at the breast of the nightingale was said by the old naturalists to make it sing: David's griefs made him eloquent in holy psalmody. The main pleading of this Psalm is that the suppliant may not be confounded with the workers of iniquity for whom he expresses the utmost abhorrence; it may suit any slandered saint, who being misunderstood by men, and treated by them as an unworthy character, is anxious to stand aright before the bar of God. The Lord Jesus may be seen here pleading as the representative of his people.
DIVISION. The first and second verses earnestly entreat audience of the Lord in a time of dire emergency. From Ps 28:2-5, the portion of the wicked is described and deprecated. In Ps 28:6-8, praise is given for the Lord's mercy in hearing prayer, and the Psalm concludes with a general petition for the whole host of militant believers.
Verse 1. Unto thee will I cry, O Lord, my rock. A cry is the natural expression of sorrow, and is a suitable utterance when all other modes of appeal fail us; but the cry must be alone directed to the Lord, for to cry to man is to waste our entreaties upon the air. When we consider the readiness of the Lord to hear, and his ability to aid, we shall see good reason for directing all our appeals at once to the God of our salvation, and shall use language of firm resolve like that in the text, "I will cry." The immutable Jehovah is our rock, the immovable foundation of all our hopes and our refuge in time of trouble: we are fixed in our determination to flee to him as our stronghold in every hour of danger. It will be in vain to call to the rocks in the day of judgment, but our rock attends to our cries. Be not silent to me. Mere formalists may be content without answers to their prayers, but genuine suppliants cannot; they are not satisfied with the results of prayer itself in calming the mind and subduing the will—they must go further and obtain actual replies from heaven, or they cannot rest; and those replies they long to receive at once, if possible; they dread even a little of God's silence. God's voice is often so terrible that it shakes the wilderness; but his silence is equally full of awe to an eager suppliant. When God seems to close his ear, we must not therefore close our mouths, but rather cry with more earnestness; for when our note grows shrill with eagerness and grief, he will not long deny us a hearing. What a dreadful case should we be in if the Lord should become for ever silent to our prayers! This thought suggested itself to David, and he turned it into a plea, thus teaching us to argue and reason with God in our prayers. Lest, if thou be silent to me, I become like them that go down into the pit. Deprived of the God who answers prayer, we should be in a more pitiable plight than the dead in the grave, and should soon sink to the same level as the lost in hell. We must have answers to prayer: ours is an urgent case of dire necessity; surely the Lord will speak peace to our agitated minds, for he never can find it in his heart to permit his own elect to perish.
Verse 2. This is much to the same effect as the first verse, only that it refers to future as well as present pleadings. Hear me! Hear me! Hear the voice of my supplications! This is the burden of both verses. We cannot be put off with a refusal when we are in the spirit of prayer; we labour, use importunity, and agonize in supplications until a hearing is granted us. The word "supplications, "in the plural, shows the number, continuance, and variety of a good man's prayers, while the expression "hear the voice, "seems to hint that there is an inner meaning, or heart voice, about which spiritual men are far more concerned than for their outward and audible utterances. A silent prayer may have a louder voice than the cries of those priests who sought to awaken Baal with their shouts. When I lift up my hands toward thy holy oracle: which holy place was the type of our Lord Jesus; and if we would gain acceptance, we must turn ourselves evermore to the blood besprinkled mercy seat of his atonement. Uplifted hands have ever been a form of devout posture, and are intended to signify a reaching upward towards God, a readiness, an eagerness to receive the blessing sought after. We stretch out empty hands, for we are beggars; we lift them up, for we seek heavenly supplies; we lift them towards the mercy seat of Jesus, for there our expectation dwells. O that whenever we use devout gestures, we may possess contrite hearts, and so speed well with God.
Verse 3. Draw me not away with the wicked. They shall be dragged off to hell like felons of old drawn on a hurdle to Tyburn, like logs drawn to the fire, like fagots to the oven. David fears lest he should be bound up in their bundle, drawn to their doom; and the fear is an appropriate one for every godly man. The best of the wicked are dangerous company in time, and would make terrible companions for eternity; we must avoid them in their pleasures, if we would not be confounded with them in their miseries. And with the workers of iniquity. These are overtly sinful, and their judgment will be sure; Lord, do not make us to drink of their cup. Activity is found with the wicked even if it be lacking to the righteous. Oh! to be "workers" for the Lord. Which speak peace to their neighbours, but mischief is in their hearts. They have learned the manners of the place to which they are going: the doom of liars is their portion for ever, and lying is their conversation on the road. Soft words, oily with pretended love, are the deceitful meshes of the infernal net in which Satan catches the precious life; many of his children are learned in his abominable craft, and fish with their father's nets, almost as cunningly as he himself could do it. It is a sure sign of baseness when the tongue and the heart do not ring to the same note. Deceitful men are more to be dreaded than wild beasts: it were better to be shut up in a pit with serpents than to be compelled to live with liars. He who cries "peace" too loudly, means to sell it if he can get his price. "Good wine need no bush:" if he were so very peaceful he would not need to say so; he means mischief, make sure of that.
Verse 4. When we view the wicked simply as such, and not as our fellow men, our indignation against sin leads us entirely to coincide with the acts of divine justice which punish evil, and to wish that justice might use her power to restrain by her terrors the cruel and unjust; but still the desires of the present verse, as our version renders it, are not readily made consistent with the spirit of the Christian dispensation, which seeks rather the reformation than the punishment of sinners. If we view the words before us as prophetic, or as in the future tense, declaring a fact, we are probably nearer to the true meaning than that given in our version. Ungodly reader, what will be your lot when the Lord deals with you according to your desert, and weighs out to you his wrath, not only in proportion to what you have actually done, but according to what you would have done if you could. Our endeavours are taken as facts; God takes the will for the deed, and punishes or rewards accordingly. Not in this life, but certainly in the next, God will repay his enemies to their faces, and give them the wages of their sins. Not according to their fawning words, but after the measure of their mischievous deeds, will the Lord mete out vengeance to them that know him not.
Verse 5. Because they regard not the works of the Lord, nor the operation of his hands. God works in creation—nature teems with proofs of his wisdom and goodness, yet purblind atheists refuse to see him: he works in providence, ruling and overruling, and his hand is very manifest in human history, yet the infidel will not discern him: he works in grace—remarkable conversions are still met with on all hands, yet the ungodly refuse to see the operations of the Lord. Where angels wonder, carnal men despise. God condescends to teach, and man refuses to learn. He shall destroy them: he will make them "behold, and wonder, and perish." If they would not see the hand of judgment upon others, they shall feel it upon themselves. Both soul and body shall be overwhelmed with utter destruction for ever and ever. And not build them up. God's cure is positive and negative; his sword has two edges, and cuts right and left. Their heritage of evil shall prevent the ungodly receiving any good; the ephah shall be too full of wrath to contain a grain of hope. They have become like old, rotten, decayed houses of timber, useless to the owner, and harbouring all manner of evil, and, therefore, the Great Builder will demolish them utterly. Incorrigible offenders may expect speedy destruction: they who will not mend, shall be thrown away as worthless. Let us be very attentive to all the lessons of God's word and work, lest being found disobedient to the divine will, we be made to suffer the divine wrath.
Verse 6. Blessed be the Lord. Saints are full of benedictions; they are a blessed people, and a blessing people; but they give their best blessings, the fat of their sacrifices, to their glorious Lord. Our Psalm was prayer up to this point, and now it turns to praise. They who pray well, will soon praise well: prayer and praise are the two lips of the soul; two bells to ring out sweet and acceptable music in the ears of God; two angels to climb Jacob's ladder: two altars smoking with incense; two of Solomon's lilies dropping sweet smelling myrrh; they are two young roes that are twins, feeding upon the mountain of myrrh and the hill of frankincense. Because he hath heard the voice of my supplications. Real praise is established upon sufficient and constraining reasons; it is not irrational emotion, but rises, like a pure spring, from the deeps of experience. Answered prayers should be acknowledged. Do we not often fail in this duty? Would it not greatly encourage others, and strengthen ourselves, if we faithfully recorded divine goodness, and made a point of extolling it with our tongue? God's mercy is not such an inconsiderable thing that we may safely venture to receive it without so much as thanks. We should shun ingratitude, and live daily in the heavenly atmosphere of thankful love.
Verse 7. Here is David's declaration and confession of faith, coupled with a testimony from his experience. The Lord is my strength. The Lord employs his power on our behalf, and moreover, infuses strength into us in our weakness. The psalmist, by an act of appropriating faith, takes the omnipotence of Jehovah to be his own. Dependence upon the invisible God gives great independence of spirit, inspiring us with confidence more than human. And my shield. Thus David found both sword and shield in his God. The Lord preserves his people from unnumbered ills; and the Christian warrior, sheltered behind his God, is far more safe than the hero when covered with his shield of brass or triple steel. My heart trusted in him, and I am helped. Heart work is sure work; heart trust is never disappointed. Faith must come before help, but help will never be long behindhand. Every day the believer may say, "I am helped, "for the divine assistance is vouchsafed us every moment, or we should go back unto perdition; when more manifest help is needed, we have but to put faith into exercise, and it will be given us. Therefore my heart greatly rejoiceth; and with my song will I praise him. The heart is mentioned twice to show the truth of his faith and his joy. Observe the adverb "greatly, "we need not be afraid of being too full of rejoicing at the remembrance of grace received. We serve a great God, let us greatly rejoice in him. A song is the soul's fittest method of giving vent to its happiness, it were well if we were more like the singing lark, and less like the croaking raven. When the heart is glowing, the lips should not be silent. When God blesses us, we should bless him with all our heart.
Verse 8. The Lord is their strength. The heavenly experience of one believer is a pattern of the life of all. To all the militant church, without exception, Jehovah is the same as he was to his servant David, "the least of them shall be as David." They need the same aid and they shall have it, for they are loved with the same love, written in the same book of life, and one with the same anointed Head. And he is the saving strength of his anointed. Here behold king David as the type of our Lord Jesus, our covenant Head, our anointed Prince, through whom all blessings come to us. He has achieved full salvation for us, and we desire saving strength from him, and as we share in the unction which is so largely shed upon him, we expect to partake of his salvation. Glory be unto the God and Father of our Lord Jesus Christ, who has magnified the power of his grace in his only begotten Son, whom he has anointed to be a Prince and a Saviour unto his people.
Verse 9. This is a prayer for the church militant, written in short words, but full of weighty meaning. We must pray for the whole church, and not for ourselves alone. Save thy people. Deliver them from their enemies, preserve them from their sins, succour them under their troubles, rescue them from their temptations, and ward off from them every ill. There is a plea hidden in the expression, "thy people:" for it may be safely concluded that God's interest in the church, as his own portion, will lead him to guard it from destruction. Bless thine inheritance. Grant positive blessings, peace, plenty, prosperity, happiness; make all thy dearly purchased and precious heritage to be comforted by thy Spirit. Revive, refresh, enlarge, and sanctify thy church. Feed them also. Be a shepherd to thy flock, let their bodily and spiritual wants be plentifully supplied. By thy word, and ordinances, direct, rule, sustain, and satisfy those who are the sheep of thy hand. And lift them up for ever. Carry them in thine arms on earth, and then lift them into thy bosom in heaven. Elevate their minds and thoughts, spiritualise their affections, make them heavenly, Christlike, and full of God. O Lord, answer this our petition, for Jesus' sake.
Race, the Gospel, and the Moment
By Tim Keller 8/15/2017
How should Christians, and especially those with an Anglo-white background, respond to last weekend’s alt-right gathering in Charlottesville and its tragic aftermath?
Three brief things need to be said.
First, Christians should look at the energized and emboldened white nationalism movement, and at its fascist slogans, and condemn it—full stop. No, “But on the other hand.” The main way most people are responding across the political spectrum is by saying, “See? This is what I have been saying all along! This just proves my point.” The conservatives are using the events to prove that liberal identity politics is wrong, and liberals are using it to prove that conservatism is inherently racist. We should not do that.
Second, this is a time to present the Bible’s strong and clear teachings about the sin of racism and of the idolatry of blood and country—again, full stop. In Acts 17:26, in the midst of an evangelistic lecture to secular, pagan philosophers, Paul makes the case that God created all the races “from one man.” Paul’s Greek listeners saw other races as barbarian, but against such views of racial superiority Paul makes the case that all races have the same Creator and are of one stock. Since all are made in God’s image, every human life is of infinite and equal value (Gen. 9:5–6). When Jonah puts the national interests of Israel ahead of the spiritual good of the racially “other” pagan city of Nineveh, he is roundly condemned by God (Jonah 4:1–11). One main effect of the gospel is to shatter the racial barriers that separate people (Gal. 3:28; Eph. 2:14–18), so it is an egregious sin to do anything to support those barriers. When Peter sought to do so, Paul reprimanded him for losing his grasp on the gospel (Gal. 2:14).
Racism should not be only brought up at moments such as we witnessed in Charlottesville this past weekend. The evil of racism is a biblical theme—a sin the gospel reveals and heals—so we should be teaching about it routinely in the course of regular preaching. Which brings me to a final point.
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He is also Chairman of Redeemer City to City, which starts new churches in New York and other global cities, and publishes books and resources for faith in an urban culture. In over ten years they have helped to launch over 250 churches in 48 cities. More recently, Dr. Keller’s books, including the New York Times bestselling The Reason for God and The Prodigal God, have sold over 1 million copies and been translated into 15 languages.
Christianity Today has said, “Fifty years from now, if evangelical Christians are widely known for their love of cities, their commitment to mercy and justice, and their love of their neighbors, Tim Keller will be remembered as a pioneer of the new urban Christians.
Dr. Keller was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He previously served as the pastor of West Hopewell Presbyterian Church in Hopewell, Virginia, Associate Professor of Practical Theology at Westminster Theological Seminary, and Director of Mercy Ministries for the Presbyterian Church in America.
Tim Keller Books:
- 1 The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God
- 2 The Reason for God: Belief in an Age of Skepticism
- 3 Making Sense of God: An Invitation to the Skeptical
- 4 Every Good Endeavor: Connecting Your Work to God's Work
- 5 Prayer: Experiencing Awe and Intimacy with God
- 6 The Prodigal God
- 7 God's Wisdom for Navigating Life: A Year of Daily Devotions in the Book of Proverbs
- 8 The Freedom of Self Forgetfulness: The Path to True Christian Joy
- 9 Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope that Matters
- 10 Center Church: Doing Balanced, Gospel-Centered Ministry in Your City
- 11 Walking with God through Pain and Suffering
- 12 Jesus the King: Understanding the Life and Death of the Son of God
- 13 Galatians For You
- 14 Romans 1-7 For You
- 13 Encounters with Jesus: Unexpected Answers to Life's Biggest Questions
- 14 Generous Justice: How God's Grace Makes Us Just
- 13 Preaching: Communicating Faith in an Age of Skepticism
- 14 90 Days in John 14-17, Romans, James: Wisdom for the Christian life
- 14 Judges For You: For Reading, For Feeding, For Leading (God's Word for You)
Psalm 29 Charles Haddon Spurgeon (1834-1892)
By Charles Haddon Spurgeon (1834-1892)TITLE. A Psalm of David. The title affords us no information beyond the fact that David is the author of this sublime song. SUBJECT. It seems to be the general opinion of modern annotators, that this Psalm is meant to express the glory of God as heard in the pealing thunder, and seen in the equinoctial tornado. Just as the eighth Psalm is to be read by moonlight, when the stars are bright, as the nineteenth needs the rays of the rising sun to bring out its beauty, so this can be best rehearsed beneath the black wing of tempest, by the glare of the lightning, or amid that dubious dusk which heralds the war of elements. The verses march to the tune of thunderbolts. God is everywhere conspicuous, and all the earth is hushed by the majesty of his presence. The word of God in the law and gospel is here also depicted in its majesty of power. True ministers are sons of thunder, and the voice of God in Christ Jesus is full of majesty. Thus we have God's works and God's word joined together: let no man put them asunder by a false idea that theology and science can by any possibility oppose each other. We may, perhaps, by a prophetic glance, behold in this Psalm the dread tempests of the latter days, and the security of the elect people. DIVISION. The first two verses are a call to adoration. From Ps 29:3-10 the path of the tempest is traced, the attributes of God's word are rehearsed, and God magnified in all the terrible grandeur of his power; and the last verse sweetly closes the scene with the assurance that the omnipotent Jehovah will give both strength and peace to his people. Let heaven and earth pass away, the Lord will surely bless his people.
Verse 1. Give, i.e., ascribe. Neither men nor angels can confer anything upon Jehovah, but they should recognise his glory and might, and ascribe it to him in their songs and in their hearts. Unto the Lord, and unto him alone, must honour be given. Natural causes, as men call them, are God in action, and we must not ascribe power to them, but to the infinite Invisible who is the true source of all. O ye mighty. Ye great ones of earth and of heaven, kings and angels, join in rendering worship to the blessed and only Potentate; ye lords among men need thus to be reminded, for ye often fail where humbler men are ardent; but fail no longer, bow your heads at once, and loyally do homage to the King of kings. How frequently do grandees and potentates think it beneath them to fear the Lord; but, when they have been led to extol Jehovah, their piety has been the greatest jewel in their crowns. Give unto the Lord glory and strength, both of which men are too apt to claim for themselves, although they are the exclusive prerogatives of the self existent God. Let crowns and swords acknowledge their dependence upon God. Not to your arms, O kings, give ye the glory, nor look for strength to your hosts of warriors, for all your pomp is but as a fading flower, and your might is as a shadow which declineth. When shall the day arrive when kings and princes shall count it their delight to glorify their God? "All worship be to God only, "let this be emblazoned on every coat of arms. "Black from the stroke above, the smouldering pine The repercussive roar: with mighty crash The tempest growls; but as it nearer comes, "The gloomy woods
Verse 2. Give unto the Lord the glory due unto his name. A third time the admonition is given, for men are backward in glorifying God, and especially great men, who are often too much swollen with their own glory to spare time to give God his rightful praise, although nothing more is asked of them than is most just and right. Surely men should not need so much pressing to give what is due, especially when the payment is so pleasant. Unbelief and distrust, complaining and murmuring, rob God of his honour; in this respect, even the saints fail to give due glory to their King. Worship the Lord, bow before him with devout homage and sacred awe, and let your worship be such as he appoints. Of old, worship was cumbered with ceremonial, and men gathered around one dedicated building, whose solemn pomp was emblematic of the beauty of holiness; but now our worship is spiritual, and the architecture of the house and the garments of the worshippers are matters of no importance; the spiritual beauty of inward purity and outward holiness being far more precious in the eyes of our thrice holy God. O for grace ever to worship with holy motives and in a holy manner, as becometh saints! The call to worship in these two verses chimes in with the loud pealing thunder, which is the church bell of the universe ringing kings and angels, and all the sons of earth to their devotions.
Verse 3. The voice of the Lord is upon the waters. The thunder is not only poetically but instructively called "the voice of God, "since it peals from on high; it surpasses all other sounds, it inspires awe, it is entirely independent of man, and has been used on some occasions as the grand accompaniment of God's speech to Adam's sons. There is a peculiar terror in a tempest at sea, when deep calleth unto deep, and the raging sea echoes to the angry sky. No sight more alarming than the flash of lightning around the mast of the ship; and no sound more calculated to inspire reverent awe than the roar of the storm. The children of heaven have often enjoyed the tumult with humble joy peculiar to the saints, and even those who know not God have been forced into unwilling reverence while the storm has lasted. The glory of God thundereth. Thunder is in truth no mere electric phenomenon, but is caused by the interposition of God himself. Even the old heathen spake of Jupiter Tonans; but our modern wise men will have us believe in laws and forces, and anything or nothing so they may be rid of God. Electricity of itself can do nothing, it must be called and sent upon its errand; and until the almighty Lord commissions it, its bolt of fire is inert and powerless. As well might a rock of granite, or a bar of iron fly in the midst of heaven, as the lightning go without being sent by the great First Cause. The Lord is upon many waters. Still the Psalmist's ear hears no voice but that of Jehovah, resounding from the multitudinous and dark waters of the upper ocean of clouds, and echoing from the innumerable billows of the storm tossed sea below. The waters above and beneath the firmament are astonished at the eternal voice. When the Holy Spirit makes the divine promise to be heard above the many waters of our soul's trouble, then is God as glorious in the spiritual world as in the universe of matter. Above us and beneath us all is the peace of God when he gives us quiet.
Verse 4. The voice of the Lord is powerful. An irresistible power attends the lightning of which the thunder is the report. In an instant, when the Lord wills it, the force of electricity produces amazing results. A writer upon this subject, speaks of these results as including a light of the intensity of the sun in his strength, a heat capable of fusing the most compact metals, a force in a moment paralysing the muscles of the most powerful animals; a power suspending the all pervading gravity of the earth, and an energy capable of decomposing and recomposing the closest affinities of the most intimate combinations. Well does Thompson speak of "the unconquerable lightning, "for it is the chief of the ways of God in physical forces, and none can measure its power. As the voice of God in nature is so powerful, so is it in grace; the reader will do well to draw a parallel, and he will find much in the gospel which may be illustrated by the thunder of the Lord in the tempest. His voice, whether in nature or revelation, shakes both earth and heaven; see that ye refuse not him that speaketh. If his voice be thus mighty, what must his hand be! beware lest ye provoke a blow. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The King of kings speaks like a king. As when a lion roareth, all the beasts of the forest are still, so is the earth hushed and mute while Jehovah thundereth marvellously.
"It is listening fear and dumb amazement all."
As for the written word of God, its majesty is apparent both in its style, its matter, and its power over the human mind; blessed be God, it is the majesty of mercy wielding a silver sceptre; of such majesty the word of our salvation is full to overflowing.
Verse 5. The voice of the Lord breaketh the cedars.
Stands a sad shattered trunk."
Verse 6. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. Not only the trees, but the mountains themselves move as though they frisked and leaped like young bulls or antelopes. As our own poets would mention hills and valleys known to them, so the Psalmist hears the crash and roar among the ranges of Libanus, and depicts the tumult in graphic terms. Thus sings one of our own countrymen:—"Amid Carnavon's mountains rages loud
Into the flashing deep, from the rude rocks
Of Penmaen Mawr, heaped hideous to the sky,
Tumble the smitten cliffs; and Snowdon's peak,
Dissolving, instant yields his wintry load.
Far seen, the heights of heathy Cheviot blaze,
And Thule bellows through her utmost isles."
Verse 7. The voice of the Lord divideth the flames of fire. As when sparks fly from the anvil by blows of a ponderous hammer, so the lightning attends the thundering strokes of Jehovah. "At first heard solemn over the verge of heaven,
And rolls its awful burden on the wind,
The lightnings flash a larger curve, and more
The noise astounds: till overhead a sheet
Of livid flame discloses wide; then shuts
And opens wider; shuts and opens still
Expansive, wrapping ether in a blaze."
Verse 8. As the storm travelled, it burst over the desert. The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. God courts not the applause of men—his grandest deeds are wrought where man's inquisitive glance is all unknown. Where no sound of man was heard, the voice of God was terribly distinct. The vast and silent plains trembled with affright. Silence did homage to the Almighty voice. Low lying plains must hear the voice of God as well as lofty mountains; the poor as well as the mighty must acknowledge the glory of the Lord. Solitary and barren places are to be gladdened by the gospel's heavenly sound. What a shaking and overturning power there is in the word of God! even the conservative desert quivers into progress when God decrees it.
Verse 9. The voice of the Lord maketh the hinds to calve, those timid creatures, in deadly fear of the tempest, drop their burdens in an untimely manner. Perhaps a better reading is, "the oaks to tremble, "especially as this agrees with the next sentence, and discovereth the forests. The dense shades of the forest are lit up with the lurid glare of the lightning, and even the darkest recesses are for a moment laid bare.
Start at the flash, and from their deep recesses
Wide flaming out, their trembling inmates shake."
Verse 10. The Lord sitteth upon the flood. Flood follows tempest, but Jehovah is ready for the emergency. No deluge can undermine the foundation of his throne. He is calm and unmoved, however much the deep may roar and be troubled: his government rules the most unstable and boisterous of created things. Far out on the wild waste of waters, Jehovah "plants his footsteps in the sea, and rides upon the storm, "Yea, the Lord sitteth King for ever. Jesus has the government upon his shoulders eternally: our interests in the most stormy times are safe in his hands. Satan is not a king, but Jehovah Jesus is; therefore let us worship him, and rejoice evermore.
Verse 11. Power was displayed in the hurricane whose course this Psalm so grandly pictures; and now, in the cool calm after the storm, that power is promised to be the strength of the chosen. He who wings the unerring bolt, will give to his redeemed the wings of eagles; he who shakes the earth with his voice, will terrify the enemies of his saints, and give his children peace. Why are we weak when we have divine strength to flee to? Why are we troubled when the Lord's own peace is ours? Jesus the mighty God is our peace—what a blessing is this today! What a blessing it will be to us in that day of the Lord which will be in darkness and not light to the ungodly! Dear reader, is not this a noble Psalm to be sung in stormy weather? Can you sing amid the thunder? Will you be able to sing when the last thunders are let loose, and Jesus judges quick and dead? If you are a believer, the last verse is your heritage, and surely that will set you singing.
Charles Haddon Spurgeon (1834-1892) served for 30 years at the Metropolitan Tabernacle in London. He was the great Victorian preacher and was one of the most influential people of the second half of the 19th Century. At the heart of his desire to preach was a fierce love of people, a desire that meant he did not neglect his pastoral ministry. It is estimated that during his lifetime he spoke to 10 million people, and he became known as the "Prince of Preachers." His works fill over 60 volumes; and more than a century after his death, his sermons and devotional texts continue to challenge and touch Christians and non-Christians alike with their biblical grounding, eloquent text, and simple encouragement. Among his published books are Lectures To My Students; The Treasury of David (3 Volumes Set), a devotional commentary on the Psalms; All of Grace: Revised & updated , the first Christian pocket-paperback published in the United States; numerous volumes of topical sermon collections; and the best-selling Morning And Evening (Daily Readings).
"Black from the stroke above, the smouldering pine
The repercussive roar: with mighty crash
The tempest growls; but as it nearer comes,
"The gloomy woods
By Randy Alcorn 5/01/2012
Jonathan Edwards said, “It becomes us to spend this life only as a journey toward heaven … to which we should subordinate all other concerns of life. Why should we labor for or set our hearts on anything else, but that which is our proper end and true happiness?”
In his early twenties, Edwards composed a set of life resolutions. One read, “Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can.” Unfortunately, many believers find no joy when they think about heaven.
A pastor once confessed to me: “Whenever I think about heaven, it makes me depressed. I’d rather just cease to exist when I die.” “Why?” I asked. “I can’t stand the thought of that endless tedium. To float around in the clouds with nothing to do but strum a harp … it’s all so terribly boring. Heaven doesn’t sound much better than hell.”
Where did this Bible-believing, seminary-educated pastor get such a view of heaven? Certainly not from Scripture, where Paul said that to depart and be with Christ was far better than staying on a sin-cursed earth (Phil. 1:23). My friend was more honest about it than most, yet I’ve found that many Christians share his misconceptions about heaven.
Scripture commands us to set our hearts on heaven: “Set your hearts on things above, where Christ is seated at the right hand of God” (Col. 3:1). And to make sure we don’t miss the importance of a heaven-centered life, the next verse says, “Set your minds on things above, not on earthly things [alone].”
While the present heaven is a pre-resurrected state, the ultimate heaven, where God will forever dwell with His people, will be in a resurrected universe (Rev. 21:1–4). Because of the biblical emphasis on the resurrection (1 Cor. 15), I think God wants us to ponder not simply where we go when we die, but where we will live with Christ forever.
Jesus said, “In my Father’s house are many rooms… . I am going there to prepare a place for you” (John 14:2). He chose familiar physical terms (house, rooms, place) to describe that place. He gave us something tangible to look forward to — a home, where we will live with Him.
The heaven Jesus described is not an ethereal realm of disembodied spirits. A place is by nature physical, just as human beings are by nature physical as well as spiritual. What we are suited for — what we’ve been specifically designed for — is the place God originally made for us: earth.
Scripture tells us we should be “looking forward to a new heaven and a new earth, the home of righteousness” (2 Peter 3:13). God has not abandoned His original design and plan for humanity to rule the earth for His glory. One day, He will reverse the curse and restore what was corrupted by sin. He will come down to dwell with His people on the new earth, bringing His throne, and heaven itself, with Him (Rev. 21:1–4; 22:3).
What’s your attitude toward heaven? Does it fill you with excitement? How often do you, your church, and your family talk about it?
If you lack a passion for heaven, I can almost guarantee it’s because you have a deficient and distorted theology of heaven (or you’re making choices that conflict with heaven’s agenda). An accurate and biblically energized view of heaven will bring a new spiritual passion to your life.
When you fix your mind on heaven and see the present in light of eternity, even little choices become tremendously important. After death, we will never have another chance to share Christ with one who can be saved from hell, to give a cup of water to the thirsty, to invest money to help the helpless and reach the lost, or to share our homes, clothes, and love with the poor and needy.
No wonder Scripture makes clear that the one central business of this life is to prepare for the next. What we need is a generation of heavenly minded people who see human beings and the earth not simply as they are, but as God intends them to be.
Theologians once spoke of the “beatific vision,” Latin for “a happymaking sight.” That sight was God Himself. Revelation 22:4 says of God’s people on the new earth, “They will see his face.” God is primary, all else is secondary. Joy’s tributaries are the overflow of the swelling river of God’s own goodness. He says to the one He welcomes into His presence, “Enter into your Master’s joy.” Anticipating the eternal joy of His presence allows us to get a head start on heaven by rejoicing in Him here and now.
Longing for that new earth, “the home of righteousness,” Peter says, “So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless, and at peace with Him” (2 Peter 3:14).
Knowing that our destiny is to live as redeemed, righteous people on a redeemed, righteous earth with our righteous Redeemer should be a powerful incentive to call upon His strength to live righteously today.
Randy Alcorn Books:
- 1 Heaven - Bible Study Book
- 2 The Grace and Truth Paradox: Responding with Christlike Balance
- 3 Safely Home
- 4 Heaven: Biblical Answers to Common Questions
- 5 The Treasure Principle: Unlocking the Secret of Joyful Giving
- 6 The Resolution for Men - Bible Study
- 7 Ollie Chandler Collection: Three Novels: Deadline, Dominion, Deception
- 8 Managing God's Money: A Biblical Guide
- 9 Edge of Eternity
- 10 Money, Possessions, and Eternity
- 11 If God Is Good: Faith in the Midst of Suffering and Evil
- 12 Courageous: A Novel
- 13 Deadline
- 14 Everything You Always Wanted to Know about Heaven
- 15 Tell Me About Heaven
- 16 Dominion (Ollie Chandler, Book 2)
- 17 Happiness
- 18 Deception (Ollie Chandler, Book 3)
- 19 Pro-Life Answers to Pro-Choice Arguments Expanded & Updated
- 20 In Light of Eternity: Perspectives on Heaven
- 21 Lord Foulgrin's Letters
- 22 The Ishbane Conspiracy
- 23 Ninety Days of God's Goodness: Daily Reflections That Shine Light on Personal Darkness
- 24 The Law of Rewards: Giving what you can't keep to gain what you can't lose.
- 25 O Love That Will Not Let Me Go: Facing Death with Courageous Confidence in God
- 26 The Treasure Principle Bible Study: Discovering the Secret of Joyful Giving (Lifechange Books)
- 27 hand in Hand: The Beauty of God's Sovereignty and Meaningful Human Choice
- 28 Come, Thou Long-Expected Jesus: Experiencing the Peace and Promise of Christmas
- 29 Eternity
- 30 Eternal Perspectives: A Collection of Quotations on Heaven, the New Earth, and Life after Death
Wisdom and Knowledge
By R.C. Sproul 5/01/2012
In college, I majored in philosophy. On the very first day of the very first course that I took in philosophy, the professor wrote the word philosophy on the chalkboard, then broke it down to show its etymological origin. The word comes from two Greek words, which is appropriate, for the Greeks are usually seen as the founding fathers of Western philosophy. The prefix philo comes from the Greek word phileō, which means “to love.” The root comes from the Greek word sophia, which means “wisdom.” So, the simple meaning of the term philosophy is “love of wisdom.”
When I came to understand this meaning, I assumed that by studying philosophy I would learn about wisdom in a practical sense. However, I soon discovered that Greek philosophy stressed abstract questions of metaphysics (the study of ultimate being or of ultimate reality) and epistemology (the study of the process by which human beings learn). It’s true that one of the subdivisions of philosophy is ethics, particularly the science of normative ethics — the principles of how we ought to live. That was certainly a concern of the ancient Greeks, particularly Socrates. But even Socrates was convinced that proper conduct, or right living, is intimately connected with right knowledge.
There is a section of the Old Testament known as the Wisdom Literature — the books of Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. Here, we see a completely different philosophical emphasis, one that is based on the initial assumption of the Bible. Many people regard the assertion that there is one god over all creation as a late development in Greek philosophy. In a sense, it was the conclusion of their thought. But for the Jews, the assertion of God’s sovereignty was primary. The first line of the Old Testament says, “In the beginning, God created the heavens and the ear th” (Gen. 1:1). Monotheism is not at the end of the trail; it is at the very beginning.
Genesis offers no argument or proof for the existence of God. One of the reasons for this is that the Jews were convinced that God had already done the job Himself: the heavens declared the glory of God (Ps. 19:1). The Jews were not concerned about whether there is a God but about what He is like: What is His name? What are His attributes? What is His character? The whole Old Testament focuses on God’s self-disclosure to His covenant people.
The Wisdom Literature makes a startling affirmation: “The fear of the Lord is the beginning of wisdom” (Ps. 111:10; Prov. 9:10). For the Jews, wisdom meant a practical understanding of how to live a life that is pleasing to God. The pursuit of godliness was a central concern of the writers of the Wisdom Literature. They affirmed that the necessary condition for anyone to have true wisdom is a fear of the Lord.
Such fear is not terror or horror. As Martin Luther said, it is a filial fear, the fear of a child who is in awe of his father and doesn’t want to do anything that would violate his father and disrupt their loving relationship. In a word, this concept has to do with reverence, awe, and respect. When the writers of the Wisdom Literature say that the fear of the Lord is the beginning of wisdom, they are saying that the absolute, essential starting point if you want to acquire true wisdom is reverence and adoration for God.
Showing a contrast, the psalmist tells us, “The fool says in his heart, ‘There is no God’” (Ps. 14:1a). Wisdom is contrasted with foolishness. However, in the Hebrew literature, the term fool does not describe a person who lacks intelligence. To be foolish to the Jew is to be irreligious and godless. The fool is the person who has no reverence for God, and when you have no reverence for God, inevitably your life will show it.
The Wisdom Literature also makes a sharp distinction between wisdom and knowledge. A person can have unbounded knowledge and not have wisdom. But the reverse is not the case; no one can have wisdom if he does not have knowledge. The antiintellectual spirit of our times declares: “I don’t need to study. I don’t need to know the Bible. All I need is to have a personal relationship with Jesus.” That viewpoint is on a collision course with what the Wisdom Literature teaches. The purpose for learning the things of God is the acquisition of wisdom, and we cannot have wisdom without knowledge. Ignorance breeds foolishness, but true knowledge — the knowledge of God — leads to the wisdom that is more precious than rubies and pearls.
We want to be rich, successful, and comfortable, but we do not long for wisdom. Thus, we do not read the Scriptures, the supreme textbook of wisdom. This is foolishness. Let us pursue the knowledge of God through the Word of God, for in that way we will find wisdom to live lives that please Him.
R.C. Sproul Books:
- 1 The Consequences of Ideas: Understanding the Concepts that Shaped Our World
- 2 The Holiness of God
- 3 Chosen by God
- 4 Essential Truths of the Christian Faith
- 5 What Is Reformed Theology?: Understanding the Basics
- 6 Knowing Scripture
- 7 The Donkey Who Carried a King
- 8 Defending Your Faith: An Introduction to Apologetics
- 9 Be Still, My Soul: Embracing God's Purpose and Provision in Suffering
- 10 Romans
- 11 Everyone's A Theologian
- 12 John (St. Andrew's Expositional Commentary)
- 13 Classic Teachings on the Nature of God: The Holiness of God; Chosen by God; Pleasing God—Three Books in One
- 14 The Priest with Dirty Clothes
- 15 Are We Together? A Protestant Analyzes Roman Catholicism
- 16 The Work of Christ: What the Events of Jesus' Life Mean for You
- 17 The Barber Who Wanted to Pray
- 18 God's Love: How the Infinite God Cares for His Children (Classic Theology)
- 19 The Prince's Poison Cup
- 20 Mark: St. Andrews Expositional Commentary
- 21 The Mystery of the Holy Spirit
- 22 Does Prayer Change Things? (Crucial Questions (Reformation Trust))
- 23 The Reformation Study Bible: English Standard Version Hardcover w/Maps
- 24 Now, That's a Good Question!
- 25 The Intimate Marriage: A Practical Guide to Building a Great Marriage (R. C. Sproul Library)
- 26 O Love That Will Not Let Me Go: Facing Death with Courageous Confidence in God
- 27 The Prayer of the Lord
- 28 After Darkness, Light: Distinctives of Reformed Theology: Essays in Honor of R. C. Sproul
- 29 The Last Days according to Jesus: When Did Jesus Say He Would Return?
- 30 The Lightlings
- 31 Who Is the Holy Spirit? (Crucial Questions (Reformation Trust))
- 32 Classical Apologetics
- 33 Surprised by Suffering: The Role of Pain and Death in The Christian Life
- 34 Faith Alone: The Evangelical Doctrine of Justification
- 35 What is the Trinity? (Crucial Questions (Reformation Trust))
- 36 The King Without a Shadow
- 37 Reason to Believe: A Response to Common Objections to Christianity
- 38 Unseen Realities: Heaven, Hell, Angels and Demons
- 39 Ultimate Issues (R. C. Sproul Library)
- 40 Can I Be Sure I'm Saved? (Crucial Questions (Reformation Trust))
- 41 How Should I Think about Money? (Crucial Questions)
- 42 What is Repentance? (Crucial Questions (Reformation Trust))
- 43 Come, Thou Long-Expected Jesus: Experiencing the Peace and Promise of Christmas
- 44 Does God Control Everything? (Crucial Questions (Reformation Trust))
- 45 Feed My Sheep: A Passionate Plea for Preaching
- 46 Can I Know God's Will? (Crucial Questions (Reformation Trust))
- 47 Getting the Gospel Right: The Tie That Binds Evangelicals Together
- 48 Who Is Jesus? (Crucial Questions (Reformation Trust))
- 49 Can I Trust the Bible? (Crucial Questions (Reformation Trust))
- 50 Holy Bible: New Geneva Study Bible, New King James Version
- 51 Sola Scriptura: The Protestant Position on the Bible
- 52 What is Baptism? (Crucial Questions (Reformation Trust))
- 53 A Walk With God: Luke
- 54 Cómo defender su fe (Una Introduccion a La Apologetica) (Spanish Edition)
- 55 Saved from What?
- 56 What Is Faith? (Crucial Questions (Reformation Trust))
- 57 Lifeviews
- 58 What Does It Mean to Be Born Again? (Crucial Questions (Reformation Trust))
- 59 Grace Unknown: The Heart of Reformed Theology
- 60 The Invisible Hand: Do All Things Really Work for Good? (R. C. Sproul Library)
- 61 Can I Have Joy in My Life? (Crucial Questions (Reformation Trust))
- 62 By R. C. Sproul - Knowing Scripture (First) (1/26/09)
1 Samuel 13; Romans 11; Jeremiah 50; Psalms 28–29
By Don Carson 8/21/2018
Romans 11 has been understood in mutually contradictory ways. There is not space here to list them, let alone evaluate them. I shall simply lay out the flow of Paul’s argument as I see it.
(1) Does Paul’s argument in Romans 9–10 mean that God has utterly abandoned “his people,” that is, the Israelites? Paul pens a hearty “No way!”—“By no means!” (Rom. 11:1). The first bit of counter-evidence (Rom. 11:1–6) is that Paul himself is a Jew, a Benjamite at that (one of the two tribes that did not break away from the Davidic dynasty after the death of Solomon). In other words, one cannot say that God has cast away the Israelites if Israelites are still being saved. Moreover, it never was the case that all Israelites demonstrated transforming grace. For instance, when Elijah, in a desperate depression, thought he was the only one left, the Lord informed him that he had reserved seven thousand loyal Israelites who had never succumbed to Baal worship (1 Kings 19:4, 10, 18; see also the October 16 meditation). So likewise in Paul’s time and in ours: God has preserved a “remnant” of Jews who have proved faithful to God’s ongoing self-disclosure. From God’s perspective, it is a remnant “chosen by grace,” and therefore not grounded in something as feeble as works (Rom. 11:5–6).
(2) But if the nation as a whole, in line with scriptural prophecies, stumbled so badly (Rom. 11:7–10), does this mean there is no hope for them, that they are “beyond recovery? Not at all!” (Rom. 11:11). For in the sweep of God’s redeeming purposes, the substantial hardening of the Jews has been the trigger that has spread the Gospel to the Gentiles—and “if their transgression means riches for the world, and their loss means riches for the Gentiles,” and “if their rejection is the reconciliation of the world,” then “how much greater riches will their fullness bring,” and “what will their acceptance be but life from the dead?” (Rom. 11:12, 15). This sounds very much as if Paul envisages a major swing still future to his own day. In the providence of God, the “rejection” of much of Israel has meant much grace for the Gentiles; the “acceptance” of much of Israel will mean even more grace for the world. Paul envisages a major turning to Jesus on the part of his fellow Jews, a turning that will issue in still greater gospel outreach worldwide.
(3) Paul draws some practical lessons for his Gentile Christian readers, using an analogy of a tree with branches broken off and grafted on (Rom. 11:17–25). But the culminating high point of his argument is his acclamation of the unfathomable wisdom and knowledge of God in bringing about this spectacular result (Rom. 11:33–36).
Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).
Don Carson Books:
- 1 An Introduction to the New Testament
- 2 The Gospel according to John Pillar NT Commentary
- 3 The Gospel according to John Pillar NT Commentary
- 4 NIV Zondervan Study Bible, Hardcover: Built on the Truth of Scripture and Centered on the Gospel Message
- 5 Praying with Paul: A Call to Spiritual Reformation
- 6 Commentary on the New Testament Use of the Old Testament
- 7 Exegetical Fallacies
- 8 For the Love of God: A Daily Companion for Discovering the Riches of God's Word, Volume 1
- 9 Be Still, My Soul: Embracing God's Purpose and Provision in Suffering
- 10 Matthew (The Expositor's Bible Commentary)
- 11 The God Who Is There: Finding Your Place in God's Story
- 12 The Difficult Doctrine of the Love of God
- 13 How Long, O Lord?: Reflections on Suffering and Evil
- 14 New Testament Commentary Survey
- 15 For the Love of God, Volume 2: A Daily Companion for Discovering the Riches of God's Word
- 16 9: Matthew and Mark (The Expositor's Bible Commentary)
- 17 Showing the Spirit: A Theological Exposition of 1 Corinthians, 12-14
- 18 The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians
- 19 The Enduring Authority of the Christian Scriptures
- 20 The Farewell Discourse and Final Prayer of Jesus: John 14-17
- 21 Introducing NT: A Short Guide to Its History and Message
- 22 Memoirs of an Ordinary Pastor: The Life and Reflections of Tom Carson
- 23 Preach the Word: Essays on Expository Preaching: In Honor of R. Kent Hughes
- 24 Jesus' Sermon on the Mount: An Exposition of Matthew 5-10
- 25 The Intolerance of Tolerance
- 26 From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation
- 27 Basics for Believers: An Exposition of Philippians
- 28 Divine Sovereignty and Human Responsibility: Biblical Perspective in Tension
- 29 The Expositor's Bible commentary : Matthew, Mark, Luke Vol. 8
- 30 Christ and Culture Revisited
- 31 NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message
- 32 The King James Version Debate: A Plea for Realism
- 33 Don't Call It a Comeback: The Old Faith for a New Day
- 34 Gagging of God, The
- 35 The Gospel as Center: Renewing Our Faith and Reforming Our Ministry Practices
- 36 The God Who Is There Leader's Guide: Finding Your Place in God's Story
- 37 What Is the Gospel?
- 38 His Mission: Jesus in the Gospel of Luke
- 39 The Scriptures Testify about Me: Jesus and the Gospel in the OT
- 40 Love in Hard Places
- 41 Coming Home: Essays on the New Heaven and New Earth
- 42 God's Love Compels Us: Taking the Gospel to the World
- 43 Scandalous: The Cross and Resurrection of Jesus
- 44 Telling the Truth
- 45 God's Word, Our Story: Learning from the Book of Nehemiah
- 46 Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications
- 47 The Sermon on the Mount: An Evangelical Exposition of Matthew 5-7
- 48 Sunsets: Reflections for Life's Final Journey
- 49 God with Us: Themes from Matthew
- 50 A Model of Christian Maturity: An Exposition of 2 Corinthians 10-13
- 51 NIV Zondervan Study Bible, Built on the Truth of Scripture and Centered on the Gospel Message
- 52 The Pastor as Scholar and the Scholar as Pastor: Reflections on Life and Ministry
- 53 Teach Us to Pray: Prayer in the Bible and the World
- 54 Matthew, Vol.2 (Ch. 13-28), The Expositor's Bible Commentary
- 55 A Call to Spiritual Reformation: Priorities from Paul and His Prayers
- 56 The God Who Is There: Finding Your Place in God's Story
- 57 Entrusted with the Gospel: Pastoral Expositions of 2 Timothy
- 58 Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension
- 59 The Holy Spirit
- 60 The Plan
- 61 Collected Writings on Scripture
- 62 The Inclusive-Language Debate: A Plea for Realism
- 63 Matthew, Vol.1 (Ch. 1-12), The Expositor's Bible Commentary
- 64 Essential Evangelicalism: The Enduring Influence of Carl F. H. Henry
- 65 The Restoration of All Things
- 66 Reclaiming the Center: Confronting Evangelical Accommodation in Postmodern Times
- 67 Christ's Redemption
- 68 Exegetical Fallacies
- 69 Justification
- 70 Greek Accents: A Student's Manual
- 71 Gospel-Centered Ministry
- 72 The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians
- 77 The Cross & Christian Ministry: An Exposition of Passages from 1 Corinthians
- 78 The Cross & Christian Ministry: An Exposition of Passages from 1 Corinthians
- 79 [(Christ and Culture Revisited)]
- 80 When Jesus Confronts the World: An Exposition of Matthew 8-10
- 81 The Church: God's New People
- 82 Letters Along the Way: A Novel of the Christian Life
- 83 Love in Hard Places
- 84 The God Who Is There: Finding Your Place In God'S Story
- 85 NT Commentary Survey
- 86 The Inclusive Language Debate
- 87 Exegetical Fallacies
- 88 The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17
- 89 NT Commentary Survey
- 90 How long, O Lord? (2nd edition): Reflections on Suffering and Evil
- 91 Holy Sonnets of the Twentieth Century
- 92 Basics for Believers: An Exposition of Philippians
- 93 By D. A. Carson - Gagging of God
- 94 Jesus the Son of God: A Christological Title Often Overlooked, Sometimes Misunderstood, and Currently Disputed
- 95 The Difficult Doctrine of the Love of God
- 96 A Call to Spiritual Reformation: Priorities from Paul and His Prayers
- 97 A Call to Spiritual Reformation
Read The Psalms In "1" Year
Psalm 90Book Four
From Everlasting to Everlasting
90 A Prayer Of Moses, The Man Of God.
1 Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
3 You return man to dust
and say, “Return, O children of man!”
4 For a thousand years in your sight
are but as yesterday when it is past,
or as a watch in the night.
5 You sweep them away as with a flood; they are like a dream,
like grass that is renewed in the morning:
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.
7 For we are brought to an end by your anger;
by your wrath we are dismayed.
8 You have set our iniquities before you,
our secret sins in the light of your presence.
Devotionals, notes, poetry and more
4/1/2017 Every Thought Captive
In our day, many Christians have a view of church history that is a popular, but unfortunate, caricature. They believe the church started in the first century, but then soon fell into apostasy. The true faith was lost until Martin Luther recovered it in the sixteenth century. Then, nothing at all significant happened until the twentieth century, when Billy Graham started hosting his evangelistic crusades. Regrettably, we form caricatures of history on account of our ignorance of history. Too often, our historical awareness is sorely lacking. What’s more, we don’t fully know where we are, because we don’t know where we’ve been. We might be aware of certain historical figures and events, but we are often unacquainted with what our sovereign Lord has been doing in all of history, particularly in those periods that are less familiar to us.
This is the seventeenth year that we at Tabletalk are focusing on a specific century of church history, and we do so in order that the church of the twenty-first century would better understand how the Lord has worked throughout history to keep His promises. For Christ has promised to build His church and that the gates of hell will never prevail against it (Matt. 16:18). Every century has a story to tell about Christ’s faithfulness to His promise, even those centuries that are perhaps less well known to us than others.
We rightly celebrate the lives and ministries of Martin Luther, John Calvin, and other Reformers whom the Lord used to help bring the church back to the faith once for all delivered to the saints. Yet the Reformation did not end with the passing of the sixteenth century. The gospel seed planted by the fifteenth-century forerunners of the Reformation was watered and tended by the Reformers in the sixteenth century. However, it is in the seventeenth century that we begin to see the full flowering of Reformed doctrine, piety, and practice. During the seventeenth century, so much of what it means to be Protestant and Reformed was codified in the creeds and confessions that we affirm and confess today.
Rome was not built in a day, and neither was the confessional, Reformed, Protestant church. The faithful men and women of the seventeenth century continued the work of the sixteenth-century Reformers by bringing every doctrine, every practice, and every thought captive to the Word of God. May they serve as a model to us as we stand on their shoulders, holding firmly to the divinely revealed truths they faithfully proclaimed for the sake of Christ’s church, kingdom, and glory.
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Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, senior pastor of Saint Andrew’s Chapel in Sanford, Fla., a visiting lecturer at Reformed Theological Seminary, and a Ligonier Ministries teaching fellow. He is editor of John Calvin: A Heart for Devotion, Doctrine, and Doxology.
Ligonier coram Deo (definition)
by Bill Federer
Born in Scotland, he was one of only six founding fathers to sign both the Declaration of Independence and the Constitution. President George Washington appointed him a Justice on the Supreme Court. One of the most active members at the Constitutional Convention, he spoke one hundred and sixty-eight times. His name was James Wilson and he died this day, August 21, 1798. James Wilson wrote: “It should always be remembered, that this law, natural or revealed… flows from the same divine source; it is the law of God…. Human law must rest… ultimately, upon the authority of that law, which is divine.”
Compiled by Richard S. Adams
True self-control means willingness
to resign the small for the sake of the great,
the present for the future,
the material for the spiritual,
and that is what faith makes possible.
--- Hugh Black
Non-violence and truth are inseparable
and presuppose one another.
Non-violence is not a garment to be put on and off at will.
Its seat is in the heart,
and it must be an inseparable part of our being.
Non-violence is the article of faith.
Non-violence is the greatest force at the disposal of mankind.
It is mightier than the mightiest weapon of destruction
devised by the ingenuity of man.
--- Mohandas Gandhi
O cleansing Word, O precious Word, Your promises are true;
They keep and purify my heart; Your truths are ever new.
... from here, there and everywhere
The Cross Of Christ
The Cross of Christ
Imagine a stranger visiting St Paul’s Cathedral in London. Having been brought up in a non-Christian culture, he knows next to nothing about Christianity. Yet he is more than a tourist; he is personally interested and keen to learn.
Walking along Fleet Street, he is impressed by the grandeur of the building’s proportions, and marvels that Sir Christopher Wren could have conceived such an edifice after the Great Fire of London in 1666. As his eyes attempt to take it in, he cannot help noticing the huge golden cross which dominates the dome.
He enters the cathedral and stands at its central point, under the dome. Trying to grasp the size and shape of the building, he becomes aware that its ground plan, consisting of nave and transepts, is cruciform. He walks round and observes that each side chapel contains what looks to him like a table, on which, prominently displayed, there stands a cross. He goes downstairs into the crypt to see the tombs of famous men such as Sir Christopher Wren himself, Lord Nelson and the Duke of Wellington: a cross is engraved or embossed on each.
Returning upstairs, he decides to remain for the service which is about to begin. The man beside him is wearing a little cross on his lapel, while the lady on his other side has one on her necklace. His eye now rests on the colourful, stained-glass east window. Though he cannot make out the details from where he is sitting, he cannot fail to notice that it contains a cross.
Suddenly, the congregation stands up. The choir and clergy enter, preceded by somebody carrying a processional cross. They are singing a hymn. The visitor looks down at the service paper to read its opening words:
We sing the praise of him who died,
Of him who died upon the cross;
The sinner’s hope let men deride,
For this we count the world but loss.
From what follows he comes to realize that he is witnessing a Holy Communion service, and that this focuses upon the death of Jesus. For when the people around him go forward to the communion rail to receive bread and wine, the minister speaks to them of the body and blood of Christ. The service ends with another hymn:
When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.
Forbid it, Lord, that I should boast
Save in the cross of Christ my God;
All the vain things that charm me most,
I sacrifice them to his blood.
Although the congregation now disperses, a family stays behind. They have brought their child to be baptized. Joining them at the font, the visitor sees the minister first pour water over the child and then trace a cross on its forehead, saying ‘I sign you with the cross, to show that you must not be ashamed to confess the faith of Christ crucified...’.
The stranger leaves the cathedral impressed, but puzzled. The repeated insistence by word and symbol on the centrality of the cross has been striking. Yet questions have arisen in his mind. Some of the language used has seemed exaggerated. Do Christians really for the sake of the cross ‘count the world but loss’, and ‘boast’ in it alone, and ‘sacrifice’ everything for it? Can the Christian faith be accurately summed up as ‘the faith of Christ crucified’? What are the grounds, he asks himself, for this concentration on the cross of Christ?
Thanks to Meir Yona
How Josephus Was Discovered By A Woman, And Was Willing To Deliver Himself Up To The Romans; And What Discourse He Had With His Own Men, When They Endeavored To Hinder Him; And What He Said To Vespasian, When He Was Brought To Him; And After What Manner Vespasian Used Him Afterward.
1. And now the Romans searched for Josephus, both out of the hatred they bore him, and because their general was very desirous to have him taken; for he reckoned that if he were once taken, the greatest part of the war would be over. They then searched among the dead, and looked into the most concealed recesses of the city; but as the city was first taken, he was assisted by a certain supernatural providence; for he withdrew himself from the enemy when he was in the midst of them, and leaped into a certain deep pit, whereto there adjoined a large den at one side of it, which den could not be seen by those that were above ground; and there he met with forty persons of eminency that had concealed themselves, and with provisions enough to satisfy them for not a few days. So in the day time he hid himself from the enemy, who had seized upon all places, and in the night time he got up out of the den and looked about for some way of escaping, and took exact notice of the watch; but as all places were guarded every where on his account, that there was no way of getting off unseen, he went down again into the den. Thus he concealed himself two days; but on the third day, when they had taken a woman who had been with them, he was discovered. Whereupon Vespasian sent immediately and zealously two tribunes, Paulinus and Gallicanus, and ordered them to give Josephus their right hands as a security for his life, and to exhort him to come up.
2. So they came and invited the man to come up, and gave him assurances that his life should be preserved: but they did not prevail with him; for he gathered suspicions from the probability there was that one who had done so many things against the Romans must suffer for it, though not from the mild temper of those that invited him. However, he was afraid that he was invited to come up in order to be punished, until Vespasian sent besides these a third tribune, Nicanor, to him; he was one that was well known to Josephus, and had been his familiar acquaintance in old time. When he was come, he enlarged upon the natural mildness of the Romans towards those they have once conquered; and told him that he had behaved himself so valiantly, that the commanders rather admired than hated him; that the general was very desirous to have him brought to him, not in order to punish him, for that he could do though he should not come voluntarily, but that he was determined to preserve a man of his courage. He moreover added this, that Vespasian, had he been resolved to impose upon him, would not have sent to him a friend of his own, nor put the fairest color upon the vilest action, by pretending friendship and meaning perfidiousness; nor would he have himself acquiesced, or come to him, had it been to deceive him.
3. Now as Josephus began to hesitate with himself about Nicanor's proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive. And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the night time, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, and said, "Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee."
4. When he had said this, he complied with Nicanor's invitation. But when those Jews who had fled with him understood that he yielded to those that invited him to come up, they came about him in a body, and cried out, "Nay, indeed, now may the laws of our forefathers, which God ordained himself, well groan to purpose; that God we mean who hath created the souls of the Jews of such a temper, that they despise death. O Josephus! art thou still fond of life? and canst thou bear to see the light in a state of slavery? How soon hast thou forgotten thyself! How many hast thou persuaded to lose their lives for liberty! Thou hast therefore had a false reputation for manhood, and a like false reputation for wisdom, if thou canst hope for preservation from those against whom thou hast fought so zealously, and art however willing to be preserved by them, if they be in earnest. But although the good fortune of the Romans hath made thee forget thyself, we ought to take care that the glory of our forefathers may not be tarnished. We will lend thee our right hand and a sword; and if thou wilt die willingly, thou wilt die as general of the Jews; but if unwillingly, thou wilt die as a traitor to them." As soon as they said this, they began to thrust their swords at him, and threatened they would kill him, if he thought of yielding himself to the Romans.
5. Upon this Josephus was afraid of their attacking him, and yet thought he should be a betrayer of the commands of God, if he died before they were delivered. So he began to talk like a philosopher to them in the distress he was then in, when he said thus to them: "O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? Can any one pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. What are we afraid of, when we will not go up to the Romans? Is it death? If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. Now self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if any one destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if any one cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it? Moreover, our law justly ordains that slaves which run away from their master shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not guilty of impeity? Do not you know that those who depart out of this life according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame; that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolutions of ages, they are again sent into pure bodies; while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? for which reason God hates such doings, and the crime is punished by our most wise legislator. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. The laws of other nations also enjoin such men's hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. For my part, I will not run over to our enemies' quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself."
6. Now these and many the like motives did Josephus use to these men to prevent their murdering themselves; but desperation had shut their ears, as having long ago devoted themselves to die, and they were irritated at Josephus. They then ran upon him with their swords in their hands, one from one quarter, and another from another, and called him a coward, and everyone of them appeared openly as if he were ready to smite him; but he calling to one of them by name, and looking like a general to another, and taking a third by the hand, and making a fourth ashamed of himself, by praying him to forbear, and being in this condition distracted with various passions, [as he well might in the great distress he was then in,] he kept off every one of their swords from killing him, and was forced to do like such wild beasts as are encompassed about on every side, who always turn themselves against those that last touched them. Nay, some of their right hands were debilitated by the reverence they bare to their general in these his fatal calamities, and their swords dropped out of their hands; and not a few of them there were, who, when they aimed to smite him with their swords, they were not thoroughly either willing or able to do it.
7. However, in this extreme distress, he was not destitute of his usual sagacity; but trusting himself to the providence of God, he put his life into hazard [in the manner following]: "And now," said he, "since it is resolved among you that you will die, come on, let us commit our mutual deaths to determination by lot. He whom the lot falls to first, let him be killed by him that hath the second lot, and thus fortune shall make its progress through us all; nor shall any of us perish by his own right hand, for it would be unfair if, when the rest are gone, somebody should repent and save himself." This proposal appeared to them to be very just; and when he had prevailed with them to determine this matter by lots, he drew one of the lots for himself also. He who had the first lot laid his neck bare to him that had the next, as supposing that the general would die among them immediately; for they thought death, if Josephus might but die with them, was sweeter than life; yet was he with another left to the last, whether we must say it happened so by chance, or whether by the providence of God. And as he was very desirous neither to be condemned by the lot, nor, if he had been left to the last, to imbrue his right hand in the blood of his countrymen, he persuaded him to trust his fidelity to him, and to live as well as himself.
8. Thus Josephus escaped in the war with the Romans, and in this his own war with his friends, and was led by Nicanor to Vespasian. But now all the Romans ran together to see him; and as the multitude pressed one upon another about their general, there was a tumult of a various kind; while some rejoiced that Josephus was taken, and some threatened him, and some crowded to see him very near; but those that were more remote cried out to have this their enemy put to death, while those that were near called to mind the actions he had done, and a deep concern appeared at the change of his fortune. Nor were there any of the Roman commanders, how much soever they had been enraged at him before, but relented when they came to the sight of him. Above all the rest, Titus's own valor, and Josephus's own patience under his afflictions, made him pity him, as did also the commiseration of his age, when he recalled to mind that but a little while ago he was fighting, but lay now in the hands of his enemies, which made him consider the power of fortune, and how quick is the turn of affairs in war, and how no state of men is sure; for which reason he then made a great many more to be of the same pitiful temper with himself, and induced them to commiserate Josephus. He was also of great weight in persuading his father to preserve him. However, Vespasian gave strict orders that he should be kept with great caution, as though he would in a very little time send him to Nero.
9. When Josephus heard him give those orders, he said that he had somewhat in his mind that he would willingly say to himself alone. When therefore they were all ordered to withdraw, excepting Titus and two of their friends, he said, "Thou, O Vespasian, thinkest no more than that thou hast taken Josephus himself captive; but I come to thee as a messenger of greater tidings; for had not I been sent by God to thee, I knew what was the law of the Jews in this case? and how it becomes generals to die. Dost thou send me to Nero? For why? Are Nero's successors till they come to thee still alive? Thou, O Vespasian, art Caesar and emperor, thou, and this thy son. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm any thing of God." When he had said this, Vespasian at present did not believe him, but supposed that Josephus said this as a cunning trick, in order to his own preservation; but in a little time he was convinced, and believed what he said to be true, God himself erecting his expectations, so as to think of obtaining the empire, and by other signs fore-showing his advancement. He also found Josephus to have spoken truth on other occasions; for one of those friends that were present at that secret conference said to Josephus, "I cannot but wonder how thou couldst not foretell to the people of Jotapata that they should be taken, nor couldst foretell this captivity which hath happened to thyself, unless what thou now sayest be a vain thing, in order to avoid the rage that is risen against thyself." To which Josephus replied, "I did foretell to the people of Jotapata that they would be taken on the forty-seventh day, and that I should be caught alive by the Romans." Now when Vespasian had inquired of the captives privately about these predictions, he found them to be true, and then he began to believe those that concerned himself. Yet did he not set Josephus at liberty from his hands, but bestowed on him suits of clothes, and other precious gifts; he treated him also in a very obliging manner, and continued so to do, Titus still joining his interest in the honors that were done him.
The Project Gutenberg EBook of The Wars of the Jews or History of the Destruction of Jerusalem, by Flavius Josephus Translator: William Whiston
by D.H. Stern
and your ears to words of knowledge.
Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
A Daily Devotional by Oswald Chambers
My Utmost for His Highest
The ministry of the unnoticed
Blessed are the poor in spirit. --- Matthew 5:3.
The New Testament notices things which from our standards do not seem to count. “Blessed are the poor in spirit,” literally—Blessed are the paupers—an exceedingly commonplace thing! The preaching of today is apt to emphasize strength of will, beauty of character—the things that are easily noticed. The phrase we hear so often, ‘Decide for Christ,’ is an emphasis on something Our Lord never trusted. He never asks us to decide for Him, but to yield to Him, a very different thing. At the basis of Jesus Christ’s Kingdom is the unaffected loveliness of the commonplace. The thing I am blessed in is my poverty. If I know I have no strength of will, no nobility of disposition, then Jesus says—Blessed are you, because it is through this poverty that I enter His Kingdom. I cannot enter His Kingdom as a good man or woman, I can only enter it as a complete pauper.
The true character of the loveliness that tells for God is always unconscious. Conscious influence is priggish and un-Christian. If I say, ‘I wonder if I am of any use,’ I instantly lose the bloom of the touch of the Lord. “He that believeth in Me, out of him shall flow rivers of living water.” If I examine the outflow, I lose the touch of the Lord.
Which are the people who have influenced us most? Not the ones who thought they did, but those who had not the remotest notion that they were influencing us. In the Christian life the implicit is never conscious; if it is conscious, it ceases to have this unaffected loveliness which is the characteristic of the touch of Jesus. We always know when Jesus is at work because He produces in the commonplace something that is inspiring.
the Poetry of RS Thomas
H'm: Poems by R. S. Thomas
Stopped the car, asked a man the way
To some place; he rested on it
Smiling, an impression of charm
As of ripe fields; talking to us
He held a reflection of the sky
In his brushed eyes. We lost interest
In the way, seeing him old
And content, feeling the sun's warmth
In his voice, watching the swallows
Above him -- thirty years back
To this summer. Knowing him gone,
We wander the same flower-bordered road,
Seeing the harvest ripped from the land,
Deafened by the planes' orchestra;
Unable to direct the lost travellers
Of convince them this is a good place to be.
Is It Pharaoh's Fault?
Now I know I may be reading more into the text then I should, but it is well to remember that the Gospel can be intensely and deeply personal. Our relationship with God has a tremendous impact on our understanding of Scripture.
How does God harden our hearts? You know what hardens or breaks our heart? Mercy! When we do something and nothing happens we are convicted. This is a critical moment. Ashamed, we tell God and ourselves we will not do it again, or the opposite happens. We are emboldened to do it again or something even more serious. Are laws for good people?
When God takes you to the wood shed you react with anger or conviction. Your heart is stiffened or broken, but we always have a choice. God knows the future, whether we will react in the flesh or respond in the spirit. God always ... always gives you, me, Pharaoh, a choice. God says to choose, but God knows how we will choose. God hardened Pharaoh's heart with mercy.
The Bible is all about Jesus and Jesus permeates the Bible from beginning to end. Jesus stands between us and destruction. I see this pattern over and over in the Old Testament. Dr. Delamarter called it the Cycle of Discipline. Indeed, mercy is a two edged sword. God knows whether we will respond with the mind of Christ or be hardened in our own stubborness. In that sense God hardened Pharaoh's heart, Esau's heart. Remember, we are told God shows no partiality. You and I must choose whether to react or respond to the mercy God continues to show us.
their own righteousness
Self-determined to a fault
There is no place in God’s economy for our agendas. Neither can we have any hope of establishing our own righteousness because there is no righteousness apart from God.
Try as we might God will always steer us back to God, unless we are so headstrong to think we can make our own way, find our identity in what we do, or in who we think we are. We are nothing apart from God, pure and simple, nothing. Our schemes and dreams, whatever our motivations and despite even our best intentions are only vapors, dust, nothing.
God’s desire is that we trust God and get on board with what God is doing. We are supposed to stand where God has placed us, keeping our eyes fixed and focused on Jesus.
BIBLE TEXT / Exodus 32:9–11 / The Lord further said to Moses, “I see that this is a stiffnecked people. Now, let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation.” But Moses implored the Lord his God, saying, “Let not Your anger, O Lord, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand.”
MIDRASH TEXT / Exodus Rabbah 42, 9 / The Lord further said to Moses, “I see that this is a stiffnecked people.” What does “stiffnecked people” mean? Rabbi Yehudah son of Polvaya said in the name of Rabbi Meir, “They deserve to have their necks broken!” Rav Yakim said, “Three are arrogant: among the animals, the dog; among the fowl, the rooster; and among the nations, Israel.” Rabbi Yitzḥak bar Radifa said in the name of Rabbi Ammi, “You think it’s disparaging, but it’s really in praise: Either a Jew or hanged!” Rabbi Avin said, “Now Israel in the Diaspora is called ‘the stiffnecked people.’ ” Rav Naḥman said, “Know that they are stiff [inflexible]: When the Holy One, praised is He, came to give them the Torah, what does it say about them? ‘On the third day, as Morning dawned [there was thunder, and lightning …]’ [Exodus 19:16]. The Holy One, praised is He, said: ‘I will show them all My signs. Would that they work!’ ”
CONTEXT / The biblical chapter cited above deals with the incident of the Golden Calf. Moses has been on the mountain forty days:
When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that man Moses, who brought us from the land of Egypt—we do not know what has happened to him.”
Aaron fashions an idol, a calf, from the people’s gold. God tells Moses: “Hurry down, for your people, whom you brought out of the land of Egypt, have acted basely.” Note that God calls the Israelites Moses’ people whom he—Moses—took out of Egypt. This is not unlike the mother who, as her husband walks in the house from work, blurts out, “Just look at what your child did today!” When Moses and Joshua come down the mountain, they find the Israelites dancing around this golden idol.
The Lord further said to Moses, “I see that this is a stiffnecked people.” Rabbi Yehudah son of Polvaya said in the name of Rabbi Meir, “They deserve to have their necks broken!” God accuses the Israelites of being stiffnecked and tells Moses to step aside so that the people can be destroyed and a new nation created from Moses. Moses uses several arguments, including that of the embarrassment that God will sustain, to convince God not to do this. Thus, the Israelites are accused by God, and cursed by God, for being stiffnecked.
Rabbi Yitzḥak bar Radifa said in the name of Rabbi Ammi, “You think it’s disparaging, but it’s really in praise: Either a Jew or hanged!” Rabbi Ammi had a different understanding of the stiffnecked Jewish people. To him, the stubbornness and inflexibility of the Jews were actually a virtue and an advantage. In order for Jews to survive in these later, and often more difficult, times, the Jews would require a certain obstinate side. Rabbi Ammi, living in fourth-century Israel, quotes an apparently well-known aphorism, “Either a Jew or hanged!” to mean Jews in his day are so “stubborn” that nothing short of death will sway them from their devotion to their religion.
“On the third day, as Morning dawned, [there was thunder, and lightning …]” [Exodus 19:16]. The Midrash understands the thunder and lightning that accompanied Sinai as a sign from God of the people’s stubbornness. God, in effect, has to “wow” this stiffnecked people, the Israelites, with divine wonders and marvels. Only then are they willing to listen and obey.
The Father loves the Son and has placed everything in his hands. --- John 3:35.
That everything is in Christ’s hands will be evident from the following demonstrations.
(The RS Thomas And Other Practical Works Of The Late Reverend And Learned Mr. Ralph Erskine V9)
All good things in the world are only shadows of what is in Christ. Outward riches are but a shadow of the unsearchable riches of Christ. Outward life is only a shadow of him who is the way, the truth, and the life. Outward liberty is only a shadow of that freedom which is to be had in Christ, “If the Son sets you free, you will be free indeed”
(John 8:36), meaning that no freedom is freedom indeed and in truth but this. Outward rest is only a shadow of the rest that is to be had in him: “Come to me,… and I will give you rest” (Matt. 11:28). The sun in the sky is only a shadow of the Sun of righteousness and of his glory. Rivers and fountains are only shadows of his fullness who is the fountain of living waters. Plants and trees are only a shadow of the foliage of him who is the tree of life. All things that have any excellence in them are only shadows of him in whom all worthwhile qualities come to a common center. All the stars are only shadows of him who is the bright and Morning Star.
If Christ can supply all wants, then everything must be in his hands, [and] so it is, he can supply all wants: “My God will meet all your needs according to his glorious riches in Christ Jesus” (Phil. 4:19). Whatever you suffer from, there is in Christ that which can supply and support. Do you suffer from desertion? Then, he says, “Never will I leave you; never will I forsake you” (Heb. 13:5). Do you suffer from corruption and bondage to sin? It is he who says, “Sin shall not be your master” (Rom. 6:14). Do you suffer from temptation? It is he who, as “the God of peace will… crush Satan under your feet” (Rom. 16:20) and says, “My grace is sufficient for you” (2 Cor. 12:9). Do you suffer from weakness? It is he who says, “My power is made perfect in weakness” (v. 9). Do you suffer from affliction, inward or outward? “A righteous man may have many troubles, but the LORD delivers him from them all” (Ps. 34:19). Do you suffer from fears of public calamities? It is said of him, “He will be their peace”
(Mic. 5:5). Do you suffer from the fears of death? It is he who says, “I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction?”
--- Ralph Erskine
The Warrior Pope August 21
Giuliano della Rovere began climbing the ecclesiastical ladder as a youth, aided by his uncle, Pope Sixtus IV. In 1503 Giuliano himself became Pope Julius II. He secured his office by promising the cardinals to seek their advice on important issues, to call a general council, and to continue the war against the Turks.
He kept his promises just as he had kept his monastic vow of celibacy, which is to say loosely. He was a powerful, restless man—massive head, deep eyes, lips tight with resolution, face somber, temper violent. He kept Italy in war and Rome in turmoil. He liberated the papal states, leading his own troops and actually scaling the walls of Bologna himself.
He tore down the old St. Peter’s Cathedral, and at age 63 climbed down a long, trembling rope ladder to lay the cornerstone for the new one; and he instituted the sale of indulgences to pay for the new basilica, provoking Luther. His love for architecture prompted prelates, nobles, bankers, and merchants to build opulent palaces. Broad avenues were cut through the ancient city, hundreds of new streets opened, and Rome again began looking like the home of a Caesar.
Julius discovered and developed Michelangelo and Raphael; moved the center of the Renaissance from Florence to Rome; financed hundreds of promising artists; and gave the world the Sistine Chapel ceiling.
But his enemies and adversities increased. Julius was stricken with a severe illness and hovered near death three days. On August 21, 1511, as he lay unconscious, the cardinals prepared to name his successor. Julius disappointed them by recovering. He wasn’t finished yet. He soon formed England’s King Henry VIII, Germany, Spain, and Switzerland into a military alliance against France. They launched the war, but during the campaign the warrior-pope’s energy finally ran out. Consumed by a fever (thought by some to be caused by venereal disease or by his immoderate eating and drinking), he gave instructions for his funeral, confessed himself a great sinner, and died.
The LORD says: Don’t brag about your wisdom or strength or wealth. If you feel you must brag, then have enough sense to brag about worshiping me, the LORD. What I like best is showing kindness, justice, and mercy To everyone on earth.
--- Jeremiah 9:23,24.
Daily Readings / CHARLES H. SPURGEON
Morning - August 21
“He that watereth shall be watered also himself.” --- Proverbs 11:25.
We are here taught the great lesson, that to get, we must give; that to accumulate, we must scatter; that to make ourselves happy, we must make others happy; and that in order to become spiritually vigorous, we must seek the spiritual good of others. In watering others, we are ourselves watered. How? Our efforts to be useful, bring out our powers for usefulness. We have latent talents and dormant faculties, which are brought to light by exercise. Our strength for labour is hidden even from ourselves, until we venture forth to fight the Lord’s battles, or to climb the mountains of difficulty. We do not know what tender sympathies we possess until we try to dry the widow’s tears, and soothe the orphan’s grief. We often find in attempting to teach others, that we gain instruction for ourselves. Oh, what gracious lessons some of us have learned at sick beds! We went to teach the Scriptures, we came away blushing that we knew so little of them. In our converse with poor saints, we are taught the way of God more perfectly for ourselves and get a deeper insight into divine truth. So that watering others makes us humble. We discover how much grace there is where we had not looked for it; and how much the poor saint may outstrip us in knowledge. Our own comfort is also increased by our working for others. We endeavour to cheer them, and the consolation gladdens our own heart. Like the two men in the snow; one chafed the other’s limbs to keep him from dying, and in so doing kept his own blood in circulation, and saved his own life. The poor widow of Sarepta gave from her scanty store a supply for the prophet’s wants, and from that day she never again knew what want was. Give then, and it shall be given unto you, good measure, pressed down, and running over.
Evening - August 21
“I said not unto the seed of Jacob, Seek ye me in vain.”
--- Isaiah 45:19.
We may gain much solace by considering what God has not said. What he has said is inexpressibly full of comfort and delight; what he has not said is scarcely less rich in consolation. It was one of these “said nots” which preserved the kingdom of Israel in the days of Jeroboam the son of Joash, for “the Lord said not that he would blot out the name of Israel from under heaven.” 2 Kings 14:27. In our text we have an assurance that God will answer prayer, because he hath “not said unto the seed of Israel, Seek ye me in vain.” You who write bitter things against yourselves should remember that, let your doubts and fears say what they will, if God has not cut you off from mercy, there is no room for despair: even the voice of conscience is of little weight if it be not seconded by the voice of God. What God has said, tremble at! But suffer not your vain imaginings to overwhelm you with despondency and sinful despair. Many timid persons have been vexed by the suspicion that there may be something in God’s decree which shuts them out from hope, but here is a complete refutation to that troublesome fear, for no true seeker can be decreed to wrath. “I have not spoken in secret, in a dark place of the earth; I have not said,” even in the secret of my unsearchable decree, “Seek ye me in vain.” God has clearly revealed that he will hear the prayer of those who call upon him, and that declaration cannot be contravened. He has so firmly, so truthfully, so righteously spoken, that there can be no room for doubt. He does not reveal his mind in unintelligible words, but he speaks plainly and positively, “Ask, and ye shall receive.” Believe, O trembler, this sure truth—that prayer must and shall be heard, and that never, even in the secrets of eternity, has the Lord said unto any living soul, “Seek ye me in vain.”
MORE ABOUT JESUS
Eliza E. Hewitt, 1851–1920
I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death, and so, somehow, to attain to the resurrection from the dead.
(Philippians 3:10, 11)
The Christian Gospel is thrilling to contemplate. It is so simple that even a small child can understand and respond to its basic message—the necessity of placing one’s implicit faith in Christ. But, on the other hand, it is so profound that a lifetime is far too brief to fully comprehend it, since its message is really a person—a growing knowledge and relationship to the eternal Son of God.
The author of this hymn text, Eliza Edmunds Hewitt, was an invalid for an extended period of her life. Out of this experience she developed an intimate relationship with God and the Scriptures and a desire to share her feelings with others through writing. She became a prolific author of children’s poetry and Sunday school literature. Various Gospel musicians soon became aware of her many fine poems and set them to suitable music. In later years, Eliza’s physical condition improved and she was able to be even more active in her Christian ministries. She was a close friend of Fanny Crosby and often met with her for fellowship and discussion of new hymns they had written. “More About Jesus” was first published in 1887. Miss Hewitt’s prayer, “Spirit of God, my teacher be, showing the things of Christ to me,” was beautifully answered in her many hymns with heart-felt words such as these:
More about Jesus would I know, more of His grace to others show, more of His saving fullness see, more of His love who died for me.
More about Jesus let me learn, more of His holy will discern; Spirit of God my teacher be, showing the things of Christ to me.
More about Jesus—in His Word holding communion with my Lord, hearing His voice in ev’ry line, making each faithful saying mine.
More about Jesus on His throne, riches in glory all His own, more of His kingdom’s sure increase, more of His coming-—Prince of Peace.
Refrain: More, more about Jesus, more, more about Jesus; more of His saving fullness see, more of His love who died for me.
For Today: 2 Corinthians 3:18; Ephesians 3:19; Philippians 3; 1 Peter 2:2; 2 Peter 1:4
A person who has had an intimate relationship with Christ radiates much more Gospel truth to our world than volumes of theological arguments do. Strive to experience more of Christ’s love so that you may “more of His grace to others show.” Sing this prayer as you go ---
DISCOURSE II - ON PRACTICAL ATHEISM
1. It is usurping God’s prerogative. It is God’s prerogative to be his own end, and act for his own glory; because there is nothing superior to him in excellency and goodness to act for: he had not his being from anything without himself, whereby he should be obliged to act for anything but himself. To make ourselves then our last end, is to corrival God in his being the supreme good, and blessedness to himself: as if we were our own principle, the author of our own being, and were not obliged to a higher power than ourselves, for what we are and have. To direct the lines of all our motions to ourselves, is to imply that they first issued only from ourselves. When we are rivals to God in his chief end, we own or desire to be rivals to him in the principle of his being: this is to set ourselves in the place of God. All things have something without them, and above them as their end; all inferior creatures act for some superior order in the rank of creation; the lesser animals are designed for the greater, and all for man: man, therefore, for something nobler than himself. To make ourselves therefore our own end, is to deny any, superior, to whom we are to direct our actions. God alone being the supreme Being, can be his own ultimate end: for if there were anything higher and better than God, the purity and righteousness of his own nature would cause him to act for and toward that as his chiefest mark: this is the highest sacrilege, to alienate the proper good and rights of God, and employ them for our own use; to steal from him his own honor, and put it into our own cabinets; like those birds that ravished the sacrifice from the altar and carried it to their own nests. When we love only ourselves, and act for no other end but ourselves, we invest ourselves with the dominion which is the right of God, and take the crown from his head. For as the crown belongs to the king, so to love his own will, to will by his own will and for himself, is the property of God; because he hath no other will, no other end above him to be the rule and scope of his actions. When therefore we are by self-love transformed wholly into ourselves, we make ourselves our own foundation, without God and against God; when we mind our own glory and praise, we would have a royal state equal with God, who created all things for himself. What can man do more for God than he naturally doth for himself, since he dotb all those things for himself which he should do for God? We own ourselves to be our own creators and benefactors, and fling off all sentiments of gratitude to him.
2. It is a vilifying of God. When we make ourselves our end, it is plain language that God is not our happiness; we postpone God to ourselves, as if he were not an object so excellent and fit for our love as ourselves are (for it is irrational to make that our end, which is not God, and not the chiefest good); it is to deny him to be better than we, to make him not to be so good as ourselves, and so fit to be our chiefest good as ourselves are; that he hath not deserved any such acknowledgment at our hands by all that he hath done for us: we assert ourselves his superiors by such kind of acting, though we are infinitely more inferior to God than any creature can be to us. Man cannot dishonor God more than by referring that to his own glory, which God made for his own praise, upon account whereof he only hath a right to glory and praise, and none else. He thus “changeth the glory of the incorruptible God into a corruptible image;” a perishing fame and reputation, which extends but little beyond the limits of his own habitation; or if it doth, survives but a few years, and perishes at last with the age wherein he lived.
3. It is as much as in us lies a destroying of God. By this temper we destroy that God that made us, because we destroy his intention and his honor. God cannot outlive his will and his glory: because he cannot have any other rule but his own will, or any other end but his own honor. The setting up self as our end puts a nullity upon the true Deity; by paying to ourselves that respect and honor which is due to God, we make the true God as no God. Whosoever makes himself a king of his prince’s rights and territories, manifests an intent to throw him out of his government. To choose ourselves as our end is to undeify God, since to be the last end of a rational creature is a right inseparable from the nature of the Deity; and therefore not to set God, but self always before us, is to acknowledge no being but ourselves to be God.
Secondly. The second thing, Man would make anything his end and happiness rather than God. An end is so necessary in all our actions, that he deserves not the name of a rational creature that proposeth not one to himself. This is the distinction between rational creatures and others; they act with a formal intention, whereas other creatures are directed to their end by a natural instinct, and moved by nature to what the others should be moved by reason: when a man, therefore, acts for that end which was not intended him by the law of his creation, nor is suited to the noble faculties of his soul, he acts contrary to God, overturns his order, and merits no better a title than that of an atheist. A man may be said two ways to make a thing his last end and chief good.
1. Formally. When he actually judges this or that thing to be his chiefest good, and orders all things to it. So man doth not formally judge sin to be good, or any object which is the incentive of sin to be his last end: this cannot be while he hath the exercise of his rational faculties.
2. Virtually and implicitly. When he loves anything against the command of God, and prefers in the stream of his actions the enjoyment of that, before the fruition of God, and lays out more strength and expends more time in the gaining that, than answering the true end of his creation. when he acts so as if something below God could make him happy without God, or that God could not make him happy without the addition of something else. Thus the glutton makes a god of his dainties; the ambitious man of his honor; the incontinent man of his lust; and the covetous man of his wealth; and consequently esteems them as his chiefest good, and the most noble end, to which he directs his thoughts: thus he vilifies and lessens the true God, which can make him happy, in a multitude of false gods, that can only render him miserable. He that loves pleasure more than God, says in his heart there is no God but his pleasure. He that loves his belly more than God, says in his heart there is no God but his belly: their happiness is not accounted to lie in that God that made the world, but in the pleasure or profit they make their god. In this, though a created object be the immediate and subordinate term to which we turn, yet principally and ultimately, the affection to it terminates in self. Nothing is naturally entertained by us, but as it affects our sense or mingles with some promise of advantage to us. This is seen,
1. In the fewer thoughts we have of God than of anything else. Did we apprehend God to be our chiefest good and highest end, should we grudge him the pains of a few days’ thoughts upon him? Men in their travels are frequently thinking upon their intended stage: but our thoughts run upon new acquisitions to increase our wealth, rear up our families, revenge our injuries, and support our reputation: trifles possess us; but “God is not in all our thoughts;” seldom the sole object of them. We have durable thoughts of transitory things, and flitting thoughts of a durable and eternal good. The covenant of grace engageth the whole heart to God, and bars anything else from engrossing it: but what strangers are God and the souls of most men! Though we have the knowledge of him by creation, yet he is for the most part an unknown God in the relations wherein he stands to us, because a God undelighted in: hence it is, as one observes, that because we observe not the ways of God’s wisdom, conceive not of him in his vast perfections, nor are stricken with an admiration of his goodness, that we have fewer good sacred poems, than of any other kind. The wits of men hang the wing when they come to exercise their reasons and fancies about God. Parts and strength are given us, as well as corn and wine to the Israelites, for the service of God; but those are consecrated to some cursed Baal. Like Venus in the Poet, we forsake heaven to follow some Adonis.
2. In the greedy pursuit of the world. When we pursue worldly wealth or worldly reputation with more vehemency than the riches of grace, or the favor of God; — when we have a foolish imagination, that our happiness consists in them, we prefer earth before heaven, broken cisterns which can hold no water, before an ever-springing fountain of glory and bliss; and, as though there were a defect in God, cannot be content with him as our portion, without an addition of something inferior to him; — when we make it our hopes, and say to the wedge, “Thou art my confidence;” and rejoice more because it is great, and because “our hand hath gotten much, than in the privilege of communion with God and the promise of an everlasting fruition of him;” this is so gross, that Job joins it with the idolatry of the sun and moon, which he purgeth himself of (31:26). And the apostle, when he mentions covetousness or covetous men, passes it not over without the title of idolatry to the vice, and idolater to the person; in that it is a preferring clay and dirt as an end more desirable than the original of all goodness, in regard of affection and dependence.
3. In a strong addictedness to sensual pleasures (Phil. 3:19). Who make their “belly their god;” subjecting the truths of God to the maintenance of their luxury. In debasing the higher faculties to project for the satisfaction of the sensitive appetite as their chief happiness, whereby many render themselves no better than a rout of sublimated brutes among men, and gross atheists to God. When men’s thoughts run also upon inventing new methods to satisfy their bestial appetite, forsaking the pleasures which are to be had in God, which are the delights of angels, for the satisfaction of brutes. This is an open and unquestionable refusal of God for our end, when our rest is in them, as if they were the chief good, and not God.
4. In paying a service, upon any success in the world, to instruments more than to God, their sovereign Author. When “they sacrifice to their net, and burn incense to their drag.” Not that the Assyrian did offer a sacrifice to his arms, but ascribed to them what was due only to God, and appropriated the victory to his forces and arms. The prophet alludes to those that worshipped their warlike instruments, whereby they had attained great victories; and those artificers who worshipped the tools by which they had purchased great wealth, in the stead of God; preferring them as the causes of their happiness, before God who governs the world. And are not our affections, upon the receiving of good things, more closely fixed to the instruments of conveyance, than to the chief Benefactor, from whose coffers they are taken? Do we not more delight in them, and hug them with a greater endearedness, as if all our happiness depended on them, and God were no more than a bare spectator? Just as if when a man were warmed by a beam, he should adore that and not admire the sun that darts it out upon him.
5. In paying a respect to man more than God. When in a public attendance on his service, we will not laugh, or be garish, because men see us; but our hearts shall be in a ridiculous posture, playing with feathers and trifling fancies, though God see us; as though our happiness consisted in the pleasing of men, and our misery in a respect to God. There is no fool that saith in his heart, There is no God, but he sets up something in his heart as a god. This is,
1. A debasing of God, (1.) In setting up a creature. It speaks God less amiable than the creature, short of those perfections which some silly, sordid thing, which hath engrossed their affections, is possessed with; as if the cause of all being could be transcended by his creature, and a vile lust could equal, yea, surmount the loveliness of God. It is to say to God, as the rich to the poor (James 2:3), “Stand thou there, or sit here under my footstool;” it is to sink him below the mire of the world, to order him to come down from his glorious throne, and take his place below a contemptible creature, which, in regard of its infinite distance, is not to be compared with him. It strips God of the love that is due to him by the right of his nature and the greatness of his dignity; and of the trust that is due to him, as the First Cause and the chiefest good, as though he were too feeble and mean to be our blessedness. This is intolerable, to make that which is God’s footstool, the earth, to climb up into his throne; to set that in our heart which God hath made even below ourselves and put under our feet; to make that which we trample upon to dispose of the right God hath to our hearts. It is worse than if a queen should fall in love with the little image of the prince in the palace, and slight the beauty of his person; and as if people should adore the footsteps of a king in the dirt, and turn their backs upon his presence. (2.) It doth more debase him to set up a sin, a lust, a carnal affection as our chief end. To steal away the honor due to God, and appropriate it to that which is no work of his hands, to that which is loathsome in his sight, hath disturbed his rest, and wrung out his just breath to kindle a hell for its eternal lodging, a God-dishonoring and a soul-murdering lust, is worse than to prefer Barabbas before Christ. The baser the thing, the worse is the injury to him with whom we would associate it. If it were some generous principle, a thing useful to the world, that we place in an equality with, or a superiority above him, though it were a vile usage, yet it were not altogether so criminal; but to gratify some unworthy appetite with the displeasure of the Creator, something below the rational nature of man, much more infinitely below the excellent majesty of God, is a more unworthy usage of him. To advance one of the most virtuous nobles in a kingdom as a mark of our service and subjection, is not so dishonorable to a despised prince as to take a scabby beggar or a rotten carcase to place in his throne. Creeping things, abominable beasts, the Egyptian idols, cats and crocodiles, were greater abominations, and a greater despite done to God, than the image of jealousy at the gate of the altar. And let not any excuse themselves, that it is but one lust or one creature which is preferred as the end: is not he an idolater that worships the sun or moon, one idol, as well as he that worships the whole host of heaven? The inordinacy of the heart to one lust may imply a stronger contempt of him, than if a legion of lusts did possess the heart. It argues a greater disesteem, when he shall be slighted for a single vanity. The depth of Esau’s profaneness in contemning his birth-right, and God in it, is aggravated by his selling it for one morsel of meat, and that none of the daintiest, none of the costliest—a mess of pottage; implying, had he parted with it at a greater rate, it had been more tolerable, and his profaneness more excusable. And it is reckoned as a high aggravation of the corruption of the Israelite judges (Amos 2:6), that they sold the poor for a pair of shoes; that is, that they would betray the cause of the poor for a bribe of no greater value than might purchase them a pair of shoes. To place any one thing as our chief end, though never so light, doth not excuse. He that will not stick to break with God for a trifle, a small pleasure, will leap the hedge upon a greater temptation. Nay, and if wealth, riches, friends, and the best thing in the world, our own lives, be preferred before God, as our chief happiness and end but one moment, it is an infinite wrong, because the infinite goodness and excellency of God is denied; as though the creature or lust we love, or our own life, which we prefer in that short moment before him, had a goodness in itself, superior to, and more desirable than the blessedness in God. And tough it should be but one minute, and a man in all the period of his days, both before and after that failure, should actually and intentionally prefer God before all other things; yet he doth him an infinite wrong, because God in every moment is infinitely good, and absolutely desirable, and can never cease to be good, and cannot have the least shadow or change in him and his perfections.
2. It is a denying of God (Job 31:26–28): “If I beheld the sun when it shined, or the moon walking in its brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand; this also were iniquity to be punished by the judge, for I should have denied the Lord above.” This denial of God is not only the act of an open idolater, but the consequent of a secret confidence, and immoderate joy in worldly goods. This denial of God is to be referred to ver. 24, 25. When a man saith to gold, “Thou art my confidence,” and rejoices because his wealth is great; he denies that God which is superior to all those, and the proper object of trust. Both idolatries are coupled here together; that which hath wealth and that which hath those glorious creatures in heaven for its object. And though some may think it a light sin, yet the crime being of deeper guilt, a denial of God, deserves a severer punishment, and falls under the sentence of the just Judge of all the earth, under that notion which Job intimates in those words, “This also were an iniquity to be punished by the Judge.” The kissing the hand to the sun, moon, or any idol, was an external sign of religious worship among those and other nations. This is far less than an inward hearty confidence, and an affectionate trust. If the motion of the hand be, much more the affection of the heart to an excrementitious creature, or a brutish pleasure, is a denial of God, and a kind of an abjuring of him, since the supreme affection of the soul is undoubtedly and solely the right of the Sovereign Creator, and not to be given in common to others, as the outward gesture may in a way of civil respect. Nothing that is an honor peculiar to God can be given to a creature, without a plain exclusion of God to be God; it being a disowning the rectitude and excellency of his nature. If God should command a creature such a love, and such a confidence in anything inferior to him, he would deny himself his own glory, he would deny himself to be the most excellent being. Can the Romanists be free from this, when they call the cross spem unicam, and say to the Virgin, In te Domina speravi, as Bonaventure? &c. Good reason, therefore, have worldlings and sensualists, persons of immoderate fondness to anything in the world, to reflect upon themselves; since though they own the being of God, they are guilty of so great disrespect to him, that cannot be excused from the title of an unworthy atheism; and those that are renewed by the spirit of God, may here see ground of a daily humiliation for the frequent and too common excursions of their souls in creature confidences and affections, whereby they fall under the charge of an act of practical atheism, though they may be free from a habit of it.
Martin Luther | (1483-1546)
Sect. CXXIV. — THERE is that passage of Prov. xvi. 1, 9, also, “It is of man to prepare the heart, but of the Lord to govern the tongue, “which the Diatribe says — ‘refers to events of things.’ —
As though this the Diatribe’s own saying would satisfy us, without any farther authority. But however, it is quite sufficient, that, allowing the sense of these passages to be concerning the events of things, we have evidently come off victorious by the arguments which we have just advanced: ‘that, if we have no such thing as Freedom of Will in our own things and works, much less have we any such thing in divine things and works.’
But mark the great acuteness of the Diatribe — “How can it be of man to prepare the heart, when Luther affirms that all things are carried on by necessity?” —
I answer: If the events of things be not in our power, as you say, how can it be in man to perform the causing acts? The same answer which you gave me, the same receive yourself! Nay, we are commanded to work the more for this very reason, because all things future are to us uncertain: as saith Ecclesiastes, “In the morning sow thy seed, and in the evening hold not thine hand: for thou knowest not: which shall prosper, either this or that” (Eccles. xi. 6). All things future, I say, are to us uncertain, in knowledge, but necessary in event. The necessity strikes into us a fear of God that we presume not, or become secure, while the uncertainty works in us a trusting, that we sink not in despair.
The Bondage of the Will or Christian Classics Ethereal Library