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Ruth 2     Acts 27     Jeremiah 37     Psalm 10


Ruth 2

Ruth Meets Boaz

Ruth 2 1 Now Naomi had a relative of her husband's, a worthy man of the clan of Elimelech, whose name was Boaz. 2 And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” And she said to her, “Go, my daughter.” 3 So she set out and went and gleaned in the field after the reapers, and she happened to come to the part of the field belonging to Boaz, who was of the clan of Elimelech. 4 And behold, Boaz came from Bethlehem. And he said to the reapers, “The Lord be with you!” And they answered, “The Lord bless you.” 5 Then Boaz said to his young man who was in charge of the reapers, “Whose young woman is this?” 6 And the servant who was in charge of the reapers answered, “She is the young Moabite woman, who came back with Naomi from the country of Moab. 7 She said, ‘Please let me glean and gather among the sheaves after the reapers.’ So she came, and she has continued from early morning until now, except for a short rest.”

8 Then Boaz said to Ruth, “Now, listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. 9 Let your eyes be on the field that they are reaping, and go after them. Have I not charged the young men not to touch you? And when you are thirsty, go to the vessels and drink what the young men have drawn.” 10 Then she fell on her face, bowing to the ground, and said to him, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?” 11 But Boaz answered her, “All that you have done for your mother-in-law since the death of your husband has been fully told to me, and how you left your father and mother and your native land and came to a people that you did not know before. 12 The Lord repay you for what you have done, and a full reward be given you by the Lord, the God of Israel, under whose wings you have come to take refuge!”  I love under whose wings you have come to take refuge!   13 Then she said, “I have found favor in your eyes, my lord, for you have comforted me and spoken kindly to your servant, though I am not one of your servants.”

14 And at mealtime Boaz said to her, “Come here and eat some bread and dip your morsel in the wine.” So she sat beside the reapers, and he passed to her roasted grain. And she ate until she was satisfied, and she had some left over. 15 When she rose to glean, Boaz instructed his young men, saying, “Let her glean even among the sheaves, and do not reproach her. 16 And also pull out some from the bundles for her and leave it for her to glean, and do not rebuke her.”

17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley. 18 And she took it up and went into the city. Her mother-in-law saw what she had gleaned. She also brought out and gave her what food she had left over after being satisfied. 19 And her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.” So she told her mother-in-law with whom she had worked and said, “The man's name with whom I worked today is Boaz.” 20 And Naomi said to her daughter-in-law, “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.” 21 And Ruth the Moabite said, “Besides, he said to me, ‘You shall keep close by my young men until they have finished all my harvest.’” 22 And Naomi said to Ruth, her daughter-in-law, “It is good, my daughter, that you go out with his young women, lest in another field you be assaulted.” 23 So she kept close to the young women of Boaz, gleaning until the end of the barley and wheat harvests. And she lived with her mother-in-law.


Acts 27

Paul Sails for Rome

Acts 27 1 And when it was decided that we should sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. 2 And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. 3 The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. 4 And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. 5 And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. 6 There the centurion found a ship of Alexandria sailing for Italy and put us on board. 7 We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. 8 Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea.

9 Since much time had passed, and the voyage was now dangerous because even the Fast was already over, Paul advised them, 10 saying, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” 11 But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. 12 And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix, a harbor of Crete, facing both southwest and northwest, and spend the winter there.

The Storm at Sea

13 Now when the south wind blew gently, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to the shore. 14 But soon a tempestuous wind, called the northeaster, struck down from the land. 15 And when the ship was caught and could not face the wind, we gave way to it and were driven along. 16 Running under the lee of a small island called Cauda, we managed with difficulty to secure the ship's boat. 17 After hoisting it up, they used supports to undergird the ship. Then, fearing that they would run aground on the Syrtis, they lowered the gear, and thus they were driven along. 18 Since we were violently storm-tossed, they began the next day to jettison the cargo. 19 And on the third day they threw the ship's tackle overboard with their own hands. 20 When neither sun nor stars appeared for many days, and no small tempest lay on us, all hope of our being saved was at last abandoned.

21 Since they had been without food for a long time, Paul stood up among them and said, “Men, you should have listened to me and not have set sail from Crete and incurred this injury and loss. 22 Yet now I urge you to take heart, for there will be no loss of life among you, but only of the ship. 23 For this very night there stood before me an angel of the God to whom I belong and whom I worship, 24 and he said, ‘Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.’ 25 So take heart, men, for I have faith in God that it will be exactly as I have been told. 26 But we must run aground on some island.”

27 When the fourteenth night had come, as we were being driven across the Adriatic Sea, about midnight the sailors suspected that they were nearing land. 28 So they took a sounding and found twenty fathoms. A little farther on they took a sounding again and found fifteen fathoms. 29 And fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. 30 And as the sailors were seeking to escape from the ship, and had lowered the ship's boat into the sea under pretense of laying out anchors from the bow, 31 Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” 32 Then the soldiers cut away the ropes of the ship's boat and let it go.

33 As day was about to dawn, Paul urged them all to take some food, saying, “Today is the fourteenth day that you have continued in suspense and without food, having taken nothing. 34 Therefore I urge you to take some food. For it will give you strength, for not a hair is to perish from the head of any of you.” 35 And when he had said these things, he took bread, and giving thanks to God in the presence of all he broke it and began to eat. 36 Then they all were encouraged and ate some food themselves. 37 (We were in all 276 persons in the ship.) 38 And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.

The Shipwreck

39 Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned if possible to run the ship ashore. 40 So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders. Then hoisting the foresail to the wind they made for the beach. 41 But striking a reef, they ran the vessel aground. The bow stuck and remained immovable, and the stern was being broken up by the surf. 42 The soldiers' plan was to kill the prisoners, lest any should swim away and escape. 43 But the centurion, wishing to save Paul, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and make for the land, 44 and the rest on planks or on pieces of the ship. And so it was that all were brought safely to land.


Jeremiah 37

Jeremiah Warns Zedekiah

Jeremiah 37 1 Zedekiah the son of Josiah, whom Nebuchadnezzar king of Babylon made king in the land of Judah, reigned instead of Coniah the son of Jehoiakim. 2 But neither he nor his servants nor the people of the land listened to the words of the Lord that he spoke through Jeremiah the prophet.

3 King Zedekiah sent Jehucal the son of Shelemiah, and Zephaniah the priest, the son of Maaseiah, to Jeremiah the prophet, saying, “Please pray for us to the Lord our God.” 4 Now Jeremiah was still going in and out among the people, for he had not yet been put in prison. 5 The army of Pharaoh had come out of Egypt. And when the Chaldeans who were besieging Jerusalem heard news about them, they withdrew from Jerusalem.

6 Then the word of the Lord came to Jeremiah the prophet: 7 “Thus says the Lord, God of Israel: Thus shall you say to the king of Judah who sent you to me to inquire of me, ‘Behold, Pharaoh's army that came to help you is about to return to Egypt, to its own land. 8 And the Chaldeans shall come back and fight against this city. They shall capture it and burn it with fire. 9 Thus says the Lord, Do not deceive yourselves, saying, “The Chaldeans will surely go away from us,” for they will not go away. 10 For even if you should defeat the whole army of Chaldeans who are fighting against you, and there remained of them only wounded men, every man in his tent, they would rise up and burn this city with fire.’”

Jeremiah Imprisoned

11 Now when the Chaldean army had withdrawn from Jerusalem at the approach of Pharaoh's army, 12 Jeremiah set out from Jerusalem to go to the land of Benjamin to receive his portion there among the people. 13 When he was at the Benjamin Gate, a sentry there named Irijah the son of Shelemiah, son of Hananiah, seized Jeremiah the prophet, saying, “You are deserting to the Chaldeans.” 14 And Jeremiah said, “It is a lie; I am not deserting to the Chaldeans.” But Irijah would not listen to him, and seized Jeremiah and brought him to the officials. 15 And the officials were enraged at Jeremiah, and they beat him and imprisoned him in the house of Jonathan the secretary, for it had been made a prison.

16 When Jeremiah had come to the dungeon cells and remained there many days, 17 King Zedekiah sent for him and received him. The king questioned him secretly in his house and said, “Is there any word from the Lord?” Jeremiah said, “There is.” Then he said, “You shall be delivered into the hand of the king of Babylon.” 18 Jeremiah also said to King Zedekiah, “What wrong have I done to you or your servants or this people, that you have put me in prison? 19 Where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you and against this land’? 20 Now hear, please, O my lord the king: let my humble plea come before you and do not send me back to the house of Jonathan the secretary, lest I die there.” 21 So King Zedekiah gave orders, and they committed Jeremiah to the court of the guard. And a loaf of bread was given him daily from the bakers' street, until all the bread of the city was gone. So Jeremiah remained in the court of the guard.


Psalm 10

Why Do You Hide Yourself?

  See Psalm 10 article below   Psalm 10 1 Why, O Lord, do you stand far away?
Why do you hide yourself in times of trouble?

2 In arrogance the wicked hotly pursue the poor;
let them be caught in the schemes that they have devised.
3 For the wicked boasts of the desires of his soul,
and the one greedy for gain curses and renounces the Lord.
4 In the pride of his face the wicked does not seek him;
all his thoughts are, “There is no God.”
5 His ways prosper at all times;
your judgments are on high, out of his sight;
as for all his foes, he puffs at them.
6 He says in his heart, “I shall not be moved;
throughout all generations I shall not meet adversity.”
7 His mouth is filled with cursing and deceit and oppression;
under his tongue are mischief and iniquity.
8 He sits in ambush in the villages;
in hiding places he murders the innocent.
His eyes stealthily watch for the helpless;
9 he lurks in ambush like a lion in his thicket;
he lurks that he may seize the poor;
he seizes the poor when he draws him into his net.
10 The helpless are crushed, sink down,
and fall by his might.
11 He says in his heart, “God has forgotten,
he has hidden his face, he will never see it.”

12 Arise, O Lord; O God, lift up your hand;
forget not the afflicted.
13 Why does the wicked renounce God
and say in his heart, “You will not call to account”?
14 But you do see, for you note mischief and vexation,
that you may take it into your hands;
to you the helpless commits himself;
you have been the helper of the fatherless.
15 Break the arm of the wicked and evildoer;
call his wickedness to account till you find none.

16 The Lord is king forever and ever;
the nations perish from his land.
17 O Lord, you hear the desire of the afflicted;
you will strengthen their heart; you will incline your ear
18 to do justice to the fatherless and the oppressed,
so that man who is of the earth may strike terror no more.

The Reformation Study Bible


What I'm Reading

A Future So Bright

By R.C. Sproul Jr. 10/01/2011

     Because we believe it is our due, we are confident that even the darkest clouds have silver linings. When someone dies in old age, we rejoice that he had a long and full life. When someone is taken suddenly, we are comforted to know that he did not suffer long. When someone dies young but not so suddenly, we are glad he had the opportunity to say goodbye, to get his affairs in order. We find reasons to give thanks not only in death but in dying.

     That is, when we are merely terminal but not yet terminated, we have this blessing: we can live each day as if it were our last. Sometimes the doctors seem to give us enough of a glimpse of the future — you have weeks, you have months — that we think it changes everything.

     The truth is, of course, we are all terminal. A few years ago, I felt it prudent to herd my many children down to the basement as trees began to bow and debris began to race across our meadow. I explained as we marched down the stairs that it was possible a tornado was headed our way. My then five-year-old Maili earnestly asked, “Are we going to die, Daddy?” Forgive my theological precision, but I told her: “Of course we’re going to die, darling. But I don’t think it will be today.”

     The future, or rather our knowledge of it, isn’t binary. That is, we are neither omniscient about what is to come nor utterly ignorant. Some things we know; some things we don’t. Most things we know only vaguely.

     We know that we are going to die, but we don’t know when. We know that others we love are going to die, but we don’t know when. Neither do we usually know how. What we do know, however, is exactly what we need to know. What we ought to know is this: knowing more details about our future should not radically change our present.

     “What would you do if you knew you had only a year, a month, a week, a day, an hour to live?” may make for an interesting parlor game, but the answer ought to be “The same thing I have been doing, hoping that I have decades left to live.”

     On the one hand, we ought not to be living casual lives, walking through lackadaisical days on the brash assumption that we have plenty of time in front of us.

     On the other hand, though, we don’t want to toss aside the wisdom of a calm, faithful, steady life on the grounds that it could all end tomorrow. If I were to die tomorrow, I only hope that I will have been faithful today.

     Our calling, in short, is not grounded ultimately in our peculiar circumstances. We don’t have one set of obligations when we are healthy and looking forward to many more years and a different set when we are beset with illness and already feel the icy breath of death on the backs of our necks.

     My own circumstances as I type this column are not easy. My dear wife is suffering from leukemia. By the time this article reaches your hands, we will find ourselves in one of three circumstances. The least likely is that we will still be in this great battle. One option is that her stem-cell transplant will have cured her. The third option is that she will be completely cured in her soul but that her body will be resting in the grave.

     Whatever the future holds, my calling now is to love my wife faithfully. I did, after all, vow to love and to cherish her in plenty and in want, in sickness and in health. The whole point of the liturgy is to affirm that circumstances will not sever the commitment.

     The same is true of each of us as we together constitute the bride of Christ. He calls us to love, honor, and obey Him in every and all circumstances. His pledged love to us is not that we would avoid suffering and death but that He would remain faithful. We, in turn, are called to be faithful to Him, to seek first and always, in plenty and in want, in sickness and in health, His kingdom and His righteousness.

     Because we know this—that He is faithful—and we are called to be the same, we are able to do what we are called to do: to trust in Him. He is the perfect husband, and all that He sovereignly brings into our lives He brings for our good and His glory. He gifts us, as His bride, not with diamonds and pearls but with that which is far more valuable—the very fruit of the Spirit.

     His promise is that He is making us more like Him, and we could wish for nothing greater. Because we know where we are going—that we will be like Him, that He will and does hold us, laugh with us, and dance with us—we can be at peace in all things. We can profess with deepest joy: “The Lord giveth. The Lord taketh away. Blessed be the name of the Lord.”

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     R.C. Sproul Jr. has served previously as a pastor, professor, and teacher. He is author of numerous books. Some are listed below.

R.C. Sproul Jr. Books

That the Scriptures Might Be Fulfilled

By John Piper 10/01/2011

     The glory of Jesus Christ shines more clearly when we see Him in His proper relation to the Old Testament. He has a magnificent relation to all that was written. It is not surprising that this is the case, because He is called the Word of God incarnate (John 1:14). Would not the Word of God incarnate be the sum and consummation of the Word of God written? Consider these summary statements and the texts that support them.

     1. All the Scriptures bear witness to Christ. Moses wrote about Christ (John 5:39, 46).

(Jn 5:39) 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,   ESV

(Jn 5:46–47) 46 For if you believed Moses, you would believe me; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?”   ESV

     2. All the Scriptures are about Jesus Christ, even where there is no explicit prediction. That is, there is a fullness of implication in all Scripture that points to Christ and is satisfied only when He has come and done His work. Graeme Goldsworthy explains: “The meaning of all the Scriptures is unlocked by the death and resurrection of Jesus” (see Luke 24:27).

(Lk 24:27) 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.   ESV

     3. Jesus came to fulfill all that was written in the Law and the Prophets. All of it was pointing to Him even where it was not explicitly prophetic. He accomplished what the law required (Matt. 5:17–18).

(Mt 5:17–18) 17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.   ESV

     4. All the promises of God in the Old Testament are fulfilled in Jesus Christ. That is, when you have Christ, sooner or later you will have both Christ Himself and all else that God promised through Christ (2 Cor. 1:20).

(2 Co 1:20) 20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.   ESV

     5. The law was kept perfectly by Christ. And all its penalties against God’s sinful people were poured out on Christ. Therefore, the Law is manifestly not the path to righteousness, Christ is. The ultimate goal of the Law is that we would look to Christ, not law-keeping, for our righteousness (Rom. 10:4).

(Ro 10:4) 4 For Christ is the end of the law for righteousness to everyone who believes.   ESV

     Therefore with the coming of Christ virtually everything has changed:

     1. The blood sacrifices ceased because Christ fulfilled all that they were pointing toward. He was the final, unrepeatable sacrifice for sins. Hebrews 9:12: “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

     2. The priesthood that stood between worshipper and God has ceased. Hebrews 7:23–24: “The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever.”

     3. The physical temple has ceased to be the geographic center of worship. Now Christ Himself is the center of worship. He is the “place,” the “tent,” and the “temple” where we meet God. Therefore, Christianity has no geographic center, no Mecca, no Jerusalem. John 4:21–23: “Jesus said to her, ‘Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… . But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth.’” John 2:19–21: “‘Destroy this temple, and in three days I will raise it up.’ … He was speaking about the temple of his body.” Matthew 18:20: “For where two or three are gathered in my name, there am I among them.”

     4. The food laws that set Israel apart from the nations have been fulfilled and ended in Christ. Mark 7:18–19: “[Jesus] said to them, ‘Do you not see that whatever goes into a person from outside cannot defile him…?’ (Thus he declared all foods clean).”

     5. The establishment of civil law on the basis of an ethnically rooted people, who are ruled directly by God, has ceased. The people of God are no longer a unified political body, an ethnic group, or a nation-state, but are exiles and sojourners among all ethnic groups and all states. Therefore, God’s will for states is not taken directly from the Old Testament theocratic order, but should now be reestablished from place to place and from time to time by means that correspond to God’s sovereign rule over all peoples, and that correspond to the fact that genuine obedience, rooted as it is in faith in Christ, cannot be coerced by law.

     The state is therefore grounded in God, but not expressive of God’s immediate rule. Romans 13:1: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.” John 18:36: “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting.”

     Let us worship the wonder of Christ, who unleashed these massive changes in the world.


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      (@JohnPiper) is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota.

     John Piper Books:

This Isn’t Going to Be As Easy As It Looks

By Keith Mathison 10/01/2011

     I have an old newspaper comic strip in my desk that I cut out years ago (Mr. Boffo, for those who are interested in such things). I saved it because I think it’s funny. In the top left corner of the comic is a box with the words, “Finalist… World’s Greatest Optimist Competition.” The image itself shows two cowboys sitting behind a log with their guns drawn. A few hundred yards in front of them, thousands of Indians on horseback are rushing toward them over the crest of a hill. One of the cowboys has turned to the other, and he says, “This isn’t going to be as easy as it looks.”

     I’ve felt like one of those two cowboys a few times in my life, and I suspect that if you are over the age of five, you too have experienced such moments. Those of you with actual combat experience in wartime may have experienced something like this a little bit too literally.

     There are moments when we simply feel overwhelmed. This can happen with school, work, or family matters. It can happen as a result of any number of things — bad news from the doctor, a broken water pipe in your wall or attic, severe weather, or simply watching the fearmongering on the nightly news. Difficult situations arise on an almost daily basis. How we respond to these situations is the issue. Do we respond in fear or do we respond in faith?

     Moses provides an instructive biblical example of a man who likely felt overwhelmed on more than one occasion. While shepherding a flock near Mt. Horeb, he found himself commissioned by God to confront Pharaoh, the most powerful man on earth at that time, and to lead well over six hundred thousand Israelites out of Egypt (Ex. 12:37).

(Ex 12:37) 37 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children.   ESV

     It was a daunting task to say the least, and Moses tried everything to talk his way out of it (Ex. 3–4). Eventually, he did as God instructed him, but after leading the people of Israel out of Egypt, Moses had to deal with their constant grumbling and complaining (Ex. 16, 17; Num. 11). At one point, he was so overwhelmed with the task of judging the people that his father-in-law had to step in and advise him on the necessity of delegating some responsibilities (Ex. 18). Moses also had to put down personal opposition from within his own family (Num. 12) and a rebellion led by Korah (Num. 16). More than once, the apostasy of Israel was so great that Moses had to intercede with God to spare the nation from destruction (Ex. 32; Num. 14). To put it mildly, Moses had quite a task on his hands, and even though he grew exasperated with the people at times, he remained faithful. He did not give in to despair. He did not throw in the towel. He trusted God, he prayed, and he obeyed.

     Paul says, “Whatever was written in former days was written for our instruction” (Rom. 15:4). These situations in the life of Moses can instruct us in two ways. Positively, Moses gives us (usually) an example of a godly way to respond to overwhelming situations. He prays. He seeks God’s will, and, upon discovering it, he obeys it. When he argues with God (Ex. 3–4) or when his exasperation and frustration get the best of him (Num. 20), God makes His displeasure known.

     Negatively, we witness in the constant grumbling of Israel how not to respond to overwhelming situations. They grumble in fear as the armies of Pharaoh approach (Ex. 14). After God miraculously delivers them through the sea, they continue to grumble in the wilderness (Ex. 16–17). Note that they were not grumbling over minor, petty things. A welltrained army intent on your complete annihilation, potential starvation, and the lack of water in the middle of a desert: these are all very serious matters. The problem, however, is that the Israelites were forgetful of and ungrateful for God’s past deliverances, and lacked faith in God for any future deliverances. They fell prey to fear and gave up all hope.

     Giving in to despair and cynicism is the easy way out when we feel overwhelmed by circumstances. On the other hand, casting our cares on God, refusing to worry, and doing what we need to do with faith, joy, and hope is difficult. We must trust God in such circumstances. We must remember what He has done for us in the past. We must trust that He loves us and that whatever circumstances He brings our way are for a reason. Finally, we must realize that responding faithfully is not as easy as it looks.

     Now, the bad news is that because we are still sinners, we never respond to these situations perfectly. We get stressed. We worry. We grumble. We wonder how we are going to get through another day. We forget to seek God. We sin.

     The good news is that if you are a believer in Jesus, His blood has covered these sins too. The good news is that no matter how overwhelming your circumstances might be right now, in Christ Jesus, there is rest, there is hope, and there is peace.

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Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

Keith Mathison Books:

Death Does Not Have the Last Word

By R.C. Sproul 10/01/2011

     The guns of secular naturalism, when aimed at the Christian faith, resemble not so much shotguns as carefully aimed rifles. The chief target of the naturalist is the biblical doctrine of creation. If the doctrine of creation falls, all of Judeo-Christianity falls with it. Every skeptic understands that. Thus the constant shooting at Genesis 1.

     But along with the assault against divine creation comes an assault against the biblical teaching of a historical Adam who is involved in a historical fall, the result of which is the entrance of death into the world. If Adam can be confined to the genre of mythology and the fall set aside with him, then we see death as a purely natural phenomenon with no relationship to sin.

     Much is at stake with the biblical teaching of the fall because this doctrine is linked to the doctrine of redemption. The historical function of the first Adam is matched and conquered by the historical life of the last Adam, Jesus Christ.

     In the eighteenth century, when Jonathan Edwards wrote his lengthy treatise on original sin, he argued not simply from biblical teaching. He also maintained that if the Bible itself were completely silent about a historical fall, natural reason would have to suggest that idea based on the reality of the universal presence of sin. If sin is simply a result of bad decisions that some people make, we would assume that at least 50 percent of the people born in this world would choose the right path rather than the sinful one that is so damaging to our humanity. The fact that 100 percent of the human race falls into sin indicates that there must be an inherent moral defect in the race. Of course, Edwards points to the fall, a historical event, to account for this universal fatal flaw.

     In the Genesis account, we are told that the soul that sins will die. In His warning to our original parents with respect to disobedience, God declared that “the day that you eat of it you shall surely die” (Gen. 2:17). But the record goes on to say that the day Adam and Eve disobeyed their Maker, they did not experience the fullness of what the Greek translation of the Old Testament calls thanatos—physical death. Because of this, some have argued that the death that God promised was not physical death but rather spiritual death.

     To be sure, spiritual death set in the very day that Adam and Eve sinned. But the fact that they did not experience physical death that day was not a result of God being lax regarding His warnings and judgments. Rather, it was a result of God’s tempering His justice with mercy and allowing for the redemption of His fallen creatures, even though Adam and Eve were still ultimately destined to succumb to physical death.

     Since the fall, every human being born into this world as a natural son of Adam arrives “DOA.” He is “dead on arrival” in a spiritual sense when he is born. But this spiritual death is not the same as biological death, though biological death is also the inevitable destiny of every sinning person. So, though we arrive “DOA” in a spiritual sense, we nevertheless arrive biologically alive. We live out our days on this planet on death row, living under the burden of the death sentence that is imposed on us for sin.

     If we are born "DOA" what happens to the millions of babies who are murdered in America?   Here   is a great article.

     In Romans 5, Paul links the entrance of death into the world to sin. In verses 12–14 he writes,

     Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned — for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

     Later, in verse 17, Paul continues, “For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.” Here Paul is arguing that even though the Mosaic law had not yet appeared on tablets of stone at Mount Sinai, nevertheless God had written His law so indelibly on each human heart that this law was present even before the Ten Commandments. The reason that Paul argues for that reality is because death reigned from Adam until Moses. Since death is the penalty for sin, and sin is defined in terms of transgression of law, the conclusion the apostle stresses is that death came into the world because of the violation of the law of God.

     When the contrast between the first Adam and the last Adam, Jesus Christ, is worked out in the New Testament, we see in the work of Christ the conquest over the last enemy — death. The Puritan Divine John Owen wrote a classic book titled The Death of Death in the Death of Christ: A Treatise in Which the Whole Controversy about Universal Redemption is Fully Discussed. Owen was saying that, in Christ’s death, He took upon Himself the curse that is inseparably linked to the punitive measure of death itself. Yet for those who put their trust in Christ, that curse is removed, so that now, for all who are in Christ, death is no longer a curse. Its sting has been removed. The mockery of the grave has been silenced and now death is merely a transition from this life to the next. The contrast that is given in the New Testament is not that this life is bad and the next life is good. On the contrary, the apostle Paul says that this life is good, but to die and to be with Christ is better. So death represents for the believer a gain, indeed, an extraordinary gain.

     When we close our eyes in death, we do not cease to be alive; rather, we experience a continuation of personal consciousness. No person is more conscious, more aware, and more alert than when he passes through the veil from this world into the next. Far from falling asleep, we are awakened to glory in all of its significance. For the believer, death does not have the last word. Death has surrendered to the conquering power of the One who was resurrected as the firstborn of many brethren.

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Robert Charles Sproul, 2/13/1939 – 12/14/2017 was an American theologian, author, and ordained pastor in the Presbyterian Church in America. Dr. R.C. Sproul was founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He was also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books. He also served as general editor of the Reformation Study Bible.

R.C. Sproul Books:

The Pastor and the Funeral

By Harry Reeder 10/01/2011

     The subject I have been asked to write about was one of my greatest fears upon entrance into pastoral ministry. But today I consider it one of my greatest privileges. Why? Because of the historicity and glorious message of the atoning death and triumphant resurrection of Jesus Christ.

     Obviously, I do not delight in the fact of someone’s death. But I rejoice in the opportunity that the death of a believer opens for communicating the majesty of Christ and the glories of the gospel while comforting the family and friends and presenting salvation by grace to those who are lost but have come to “pay their respects.” But what about an unbeliever’s funeral? Believe it or not, I also count this an opportunity to appropriately, truthfully, and compassionately share the gospel. I am constantly amazed at how wide the door opens for effective gospel communication at the funeral of an unbeliever. Clearly, the preacher cannot “preach someone into heaven” or give false assurances, but there is a way to carefully turn everyone’s attention to the realities of eternity and their need of the Savior.

     Let’s address the challenge of an unbeliever’s funeral first. How do you preach the gospel at funerals for unbelievers? First, you must be committed to doing it. Second, you have to be compassionate while doing it. The implications will be obvious to any who listen to what you are thoughtfully yet pointedly saying about the gospel. The eternal state of the unbeliever who has died is revealed by the truth of the gospel. Let’s be clear. We are not called to make pronouncements about a person’s soul any more than we are allowed to give false assurances concerning his eternal state. Why? God alone is in the position of knowing that person’s heart and making pronouncements concerning his eternal destination — we do not know if perhaps he experienced a deathbed conversion. Instead, we are to preach the gospel and direct all in attendance to their need of the Savior in light of eternity.

     The question from some would be, “Don’t you have a responsibility to tell them that the unbeliever who died is under the judgment of God?” The answer is no. We have a responsibility to say that any and all who have not put their trust in Christ are rightly under the judgment of God. The individual’s heart, I do not know. God alone is able and positioned to disclose and declare the condition of his heart and his eternal destination. What I must do is make clear that entrance into eternal life is only through Christ.

     So, what about the death of believers? I have a confession to make. It is all that I can do to sit in a funeral service where the preacher begins with clichés of sentimentality that we somehow think will comfort people. In funerals, pastors must preach as they would in any preaching opportunity. We are to “speak the truth in love” (Eph. 4:15). To paraphrase a Puritan divine, “Truth without love is barbarity and love without truth is cruelty.” Here is a practical suggestion to assist in this objective: always encourage the family members to ask someone who knows the individual well and can testify to his Christianity as well as his lifetime contributions to give a brief eulogy. A well-given eulogy allows the preacher to focus on the gospel, the glorious truth of forgiveness because of the cross and the bodily resurrection of Christ. A family eulogy positions the preacher to comfort the family, encourage believers, and evangelize any who are lost.

     Personal remarks in the sermon are necessary and helpful, but remember that all true and lasting comfort comes in the gospel promises of redemption and resurrection fulfilled in the death and bodily resurrection of Christ. Because Christ is risen, the one who has died is “home.” Everyone sitting in the funeral service is not. The question to them is, “Where will you spend eternity?” One other practical suggestion. I love to use the Bible of the one who has gone to be with the Lord. I enjoy searching through it, securing notes from it, and noting places in it where he has underlined or written thoughts. Then, I love to use it and let everyone know that I am using it in the funeral. At the graveside after the benediction, I always place the Bible into the hands of the spouse or closest relative while giving words of personal comfort.

     The preeminence of Christ our Redeemer and the truth of the gospel with the glorious promise of the resurrection must be simply, thoughtfully, and clearly articulated. Your challenge is that everyone in attendance has to undergo a paradigm shift. Most of your listeners believe their loved one or friend has just gone from “the land of the living” to “the land of the dying.” You must proclaim to them that the exact opposite is actually true. They have not left the “land of the living” to go to the “land of the dying”; they have left the “land of the dying” to go to “the land of the living.” As D.L. Moody told a New York journalist concerning the truth of the gospel and his approaching death: “Some day you will read in the papers that D.L. Moody of East Northfield is dead. Don’t you believe a word of it! At that moment I shall be more alive than I am now.”

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     Harry L. Reeder III earned an MDiv from Westminster Theological Seminary and a DMin from Reformed Theological Seminary. He is senior pastor of the 4,000-member Briarwood Presbyterian Church in Birmingham.

Ruth 2; Acts 27; Jeremiah 37; Psalm 10

By Don Carson 8/09/2018

     The narrator has already told us that when Naomi and Ruth arrive back in Bethlehem it was the time of barley harvest (Ruth 1:22). Now (Ruth 2) the significance of that bit of information is played out.

     It was long-standing tradition, stemming from Mosaic Law, that landowners would not be too scrupulous about picking up every bit of produce from their land. That left something for the poor to forage (cf. Deut. 24:19-22; see meditation for June 19). So Ruth goes out and works behind the proper reapers in a field not too far from Jerusalem. She could not know that this field belonged to a wealthy landowner called Boaz — a distant relative of Naomi’s and Ruth’s future husband.

     The story is touching, with decent people acting decently on all fronts. On the one hand, Ruth proves to be a hard worker, barely stopping for rest (Ruth 2:7). She is painfully aware of her alien status (Ruth 2:10), but treats the locals with respect and courtesy. When she brings her hoard back to Naomi and relates all that has happened, another small aside reminds us that for a single woman to engage in such work at this point in Israel’s history was almost to invite molestation (Ruth 2:22) — which attests her courage and stamina.

     Naomi sees the hand of God. From a merely pragmatic perspective of gaining enough to eat, she is grateful, but when she hears the name of the man who owns the field, she not only recognizes the safety that this will provide for Ruth, but she realizes that Boaz is one of their “kinsman-redeemers” (Ruth 2:20) — that is, one of those who under so-called levirate law could marry Ruth, with the result that their first son would carry on the legitimate rights and property entitlements of her original husband.

     But it is Boaz who is, perhaps, seen in the best light. Without a trace of romance at this stage, he shows himself to be not only concerned for the poor, but a man who is touched by the calamities of others, and who quietly wants to help. He has heard of Naomi’s return and of the persistent faithfulness of this young Moabitess. He instructs his own workers to provide for her needs, to ensure her safety, and even leave behind some extra bits of grain so that Ruth’s labor will be well rewarded.

     Above all, he is a man of faith as well as of integrity, a point we hear in his first conversation with the woman who would one day be his bride: “May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge” (Ruth 2:12). Well said — for the Lord is no one’s debtor.

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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:

Nothing Like the Church

By Robert Rayburn 10/01/2011

     It should come as no surprise that in Western culture, triumphantly individualistic as it is, institutions tend to suffer in people’s estimations. Christians, shaped too much by this culture, predictably have a diminished appreciation even for their very own institution. They may recognize a certain need for the church, but neither loyalty to and love for her, on the one hand, nor a conviction that an individual Christian’s fortunes are bound up with those of the church, on the other, is as central to Christian piety as in earlier ages. Christians nowadays do not typically sing songs in their worship that express the same sentiment as did the once treasured hymns “Glorious Things of Thee Are Spoken,” “The Church’s One Foundation,” or “I Love Thy Kingdom Lord.”

     To be sure, it isn’t always easy to think the church glorious or to “prize her heavenly ways.” She has often disgraced herself, and many times, though our spiritual mother (Gal. 4:26), she has done her children more harm than good.

     I grew up, like most every American boy, glorying in the achievements of the American military in the Second World War. As I grew older, I learned more, and much of what I learned was not to the credit of my boyhood heroes. Their victories in battles and the heroism of the sacrifices made by so many remained, but now I had to add these facts to my recollection of triumph: incompetent or vainglorious generals who kept mistresses throughout the war while their soldiers struggled to endure long separations from wives and sweethearts; stupid and often self-serving tactics that cost thousands upon thousands of lives unnecessarily; inter-service rivalries that sometimes seemed as bitter as the contest with the enemy; substandard equipment that made its manufacturers rich but left G.I.s to fight a better-equipped foe; vast quantities of such equipment siphoned off to the black market by soldiers hoping to profit from the war; and profane and ill-tempered soldiers, sailors, and airmen who must have often been as great a trial to put up with as the enemy himself. This was the military that won that war — and far too often, such has been the church.

     Surely Martin Luther was right to say that there is no greater sinner than the church. It was, after all, the professed church that crucified the Lord of glory. Impossible as it seems, she was so theologically and spiritually corrupt that she thought she was serving God by putting the Son of God to death. And in the same blindness and stupidity, she has done similar things times without number. She has forsaken the Word of God and put obstacles in the way of her people’s reverence for the Bible; she has made peace with the unbelieving world around her; and she has persecuted those who have had the temerity to draw attention to her infidelity. It is one of the deep mysteries of divine providence that the visible church of the Lord Jesus Christ is not more impressive than she is.

     It takes faith to love, admire, and respect the church. Her sins mount up before our eyes. But faith knows that the church’s failures are hardly the whole story. Augustine once said in a sermon that he had nowhere found better men and nowhere found worse than in monasteries. The same is true of the church at large, where despicable traitors and sterling saints jostle together. For all her failures — and they make for dismal reading — there is nothing like her in the world. As Archbishop William Temple once observed, the church is “the only cooperative society in the world that exists for the benefit of its non-members.” The church has done great things for the world. Anyone who reads church history knows how many exceptional people have belonged to her through the ages. The church’s hall of heroes must be very large indeed to have room for all who deserve to be remembered there. In addition, there are vast multitudes of simple people who lived in obscurity but who loved the Lord and lived lives of genuine faithfulness. Heaven knows their worth.

     What Blaise Pascal said of the Word of God could just as well be said of the church of Jesus Christ: “There is enough brightness to illuminate the elect, and enough obscurity to humble them.” But then, we do not have to prove the church’s worth. The Lord Jesus has already done that by telling us that the church is His body, that He loved the church and gave Himself for her, that she is His bride, that He is head over all things for the church, and that He will not permit the gates of hell to prevail against her. Christians are duty-bound to think about things as their Lord and Savior does, and He has told us that the church is and remains the apple of His eye.

     We must remember that there is but one institution in this world that will also exist in the world to come. It is not one’s country; it is not even one’s family. It is the church of God. It is disloyalty to Christ not to revere, serve, and prove loyal to His kingdom, His house, and His body, which is to say, His church.

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     Robert S. Rayburn is an American pastor and theologian. He is the pastor of Faith Presbyterian Church, a PCA church in Tacoma, Washington, and stated clerk of the Presbytery of the Pacific Northwest. Rayburn studied at Covenant College, Covenant Theological Seminary, and the University of Aberdeen. He has been described as "the modern patriarch of covenant succession thinking," for his essay "The Presbyterian Doctrines of Covenant Children, Covenant Nurture and Covenant Succession".

Read The Psalms In "1" Year

Psalm 85

Revive Us Again
85 To The Choirmaster: A Psalm Of The Sons Of Korah.

1 LORD, you were favorable to your land;
you restored the fortunes of Jacob.
2 You forgave the iniquity of your people;
you covered all their sin. Selah
3 You withdrew all your wrath;
you turned from your hot anger.

4 Restore us again, O God of our salvation,
and put away your indignation toward us!
5 Will you be angry with us forever?
Will you prolong your anger to all generations?
6 Will you not revive us again,
that your people may rejoice in you?
7 Show us your steadfast love, O LORD,
and grant us your salvation.

8 Let me hear what God the LORD will speak,
for he will speak peace to his people, to his saints;
but let them not turn back to folly.
9 Surely his salvation is near to those who fear him,
that glory may dwell in our land.

10 Steadfast love and faithfulness meet;
righteousness and peace kiss each other.
11 Faithfulness springs up from the ground,
and righteousness looks down from the sky.
12 Yes, the LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him
and make his footsteps a way.

ESV Study Bible

Psalm 10 Charles Haddon Spurgeon (1834-1892)

By Charles Haddon Spurgeon (1834-1892)

     Since this Psalm has no title of its own, it is supposed by some to be a fragment of Psalm 9. We prefer, however, since it is complete in itself, to consider it as a separate composition. We have had instances already of Psalms which seem meant to form a pair (Psalm 1 and 2, Psalm 3 and 4) and this, with Psalm 9, is another specimen of the double Psalm.

     The prevailing theme seems to be the oppression and persecution of the wicked, we will, therefore, for our own guidance, entitle it, THE CRY OF THE OPPRESSED.

     DIVISION. Verse 1, in an exclamation of surprise, explains the intent of the Psalm, viz., to invoke the interposition of God for the deliverance of his poor and persecuted people. From verse 2 to 11, the character of the oppressor is described in powerful language. In verse 12, the cry of the first verse bursts forth again, but with a clearer utterance. In the next place (verses 13-15), God's eye is clearly beheld as regarding all the cruel deeds of the wicked; and as a consequence of divine omniscience, the ultimate judgment of the oppressed is joyously anticipated (verses 16-18). To the Church of God during times of persecution, and to individual saints who are smarting under the hand of the proud sinner, this Psalm furnishes suitable language both for prayer and praise.


EXPOSITION

     Verse 1. To the tearful eye of the sufferer the Lord seemed to stand still, as if he calmly looked on, and did not sympathize with his afflicted one. Nay, more, the Lord appeared to be afar off, no longer "a very present help in trouble," but an inaccessible mountain, into which no man would be able to climb. The presence of God is the joy of his people, but any suspicion of his absence is distracting beyond measure. Let us, then, ever remember that the Lord is nigh us. The refiner is never far from the mouth of the furnace when his gold is in the fire, and the Son of God is always walking in the midst of the flames when his holy children are cast into them. Yet he that knows the frailty of man will little wonder that when we are sharply exercised, we find it hard to bear the apparent neglect of the Lord when he forbears to work our deliverance.

     "Why hidest thou thyself in times of trouble?" It is not the trouble, but the hiding of our Father's face, which cuts us to the quick. When trial and desertion come together, we are in as perilous a plight as Paul, when his ship fell into a place where two seas met (Acts 27:41). It is but little wonder if we are like the vessel which ran aground, and the fore-part stuck fast, and remained unmoveable, while the hinder part was broken by the violence of the waves. When our sun is eclipsed, it is dark indeed. If we need an answer to the question, "Why hidest thou thyself?" it is to be found in the fact that there is a "needs-be," not only for trial, but for heaviness of heart under trial (1 Peter 1:6); but how could this be the case, if the Lord should shine upon us while he is afflicting us? Should the parent comfort his child while he is correcting him, where would be the use of the chastening? A smiling face and a rod are not fit companions. God bares the back that the blow may be felt; for it is only felt affliction which can become blest affliction. If we were carried in the arms of God over every stream, where would be the trial, and where the experience, which trouble is meant to teach us?

(1 Pe 1:5–6) 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials,   ESV

     Verse 2. The second verse contains the formal indictment against the wicked: "The wicked in his pride doth persecute the poor." The accusation divides itself into two distinct charges, —pride and tyranny; the one the root and cause of the other. The second sentence is the humble petition of the oppressed: "Let them be taken in the devices that they have imagined." The prayer is reasonable, just, and natural. Even our enemies themselves being judges, it is but right that men should be done by as they wished to do to others. We only weigh you in your own scales, and measure your corn with your own bushel. Terrible shall be thy day, O persecuting Babylon! when thou shalt be made to drink of the winecup which thou thyself hast filled to the brim with the blood of saints. There are none who will dispute the justice of God, when he shall hang every Haman on his own gallows, and cast all the enemies of his Daniels into their own den of lions.

     Verse 3. The indictment being read, and the petition presented, the evidence is now heard upon the first count. The evidence is very full and conclusive upon the matter of pride, and no jury could hesitate to give a verdict against the prisoner at the bar. Let us, however, hear the witnesses one by one. The first testifies that he is a boaster. "For the wicked boasteth of his heart's desire." He is a very silly boaster, for he glories in a mere desire: a very brazen-faced boaster, for that desire is villainy; and a most abandoned sinner, to boast of that which is his shame. Bragging sinners are the worst and most contemptible of men, especially when their filthy desires, —too filthy to be carried into act, —become the theme of their boastings. When Mr. Hate-Good and Mr. Heady are joined in partnership, they drive a brisk trade in the devil's wares. This one proof is enough to condemn the prisoner at the bar. Take him away, jailor! But stay, another witness desires to be sworn and heard. This time, the impudence of the proud rebel is even more apparent; for he "blesseth the covetous, whom the Lord abhorreth." This is insolence, which is pride unmasked. He is haughty enough to differ from the Judge of all the earth, and bless the men whom God hath cursed. So did the sinful generation in the days of Malachi, who called the proud happy, and set up those that worked wickedness (Malachi 3:15). These base pretenders would dispute with their Maker; they would—


"Snatch from his hand the balance and the rod,
Rejudge his justice, be the god of God."

     How often have we heard the wicked man speaking in terms of honour of the covetous, the grinder of the poor, and the sharp dealer! Our old proverb hath it,—

"I wot well how the world wags;
He is most loved that hath most bags."

     Pride meets covetousness, and compliments it as wise, thrifty, and prudent. We say it with sorrow, there are many professors of religion who esteem a rich man, and flatter him, even though they know that he has fattened himself upon the flesh and blood of the poor. The only sinners who are received as respectable are covetous men. If a man is a fornicator, or a drunkard, we put him out of the church; but who ever read of church discipline against that idolatrous wretch, —the covetous man? Let us tremble, lest we be found to be partakers of this atrocious sin of pride, "blessing the covetous, whom Jehovah abhorreth."

     Verse 4. The proud boastings and lewd blessings of the wicked have been received in evidence against him, and now his own face confirms the accusation, and his empty closet cries aloud against him. "The wicked, through the pride of his countenance, will not seek after God." Proud hearts breed proud looks and stiff knees. It is an admirable arrangement that the heart is often written on the countenance, just as the motion of the wheels of a clock find their record on its face. A brazen face and a broken heart never go together. We are not quite sure that the Athenians were wise when they ordained that men should be tried in the dark lest their countenances should weigh with the judges; for there is much more to be learned from the motions of the muscles of the face than from the words of the lips. Honesty shines in the face, but villainy peeps out at the eyes.

     See the effect of pride; it kept the man from seeking God. It is hard to pray with a stiff neck and an unbending knee. "God is not in all his thoughts:" he thought much, but he had no thoughts for God. Amid heaps of chaff there was not a grain of wheat. The only place where God is not is in the thoughts of the wicked. This is a damning accusation; for where the God of heaven is not, the Lord of hell is reigning and raging; and if God be not in our thoughts, our thoughts will bring us to perdition.

     Verse 5. "His ways are always grievous." To himself they are hard. Men go a rough road when they go to hell. God has hedged-up the way of sin: O what folly to leap these hedges and fall among the thorns! To others, also, his ways cause much sorrow and vexation; but what cares he? He sits like the idol god upon his monstrous car, utterly regardless of the crowds who are crushed as he rolls along. "Thy judgments are far above out of his sight:" he looks high, but not high enough. As God is forgotten, so are his judgments. He is not able to comprehend the things of God; a swine may sooner look through a telescope at the stars than this man study the Word of God to understand the righteousness of the Lord. "As for all his enemies, he puffeth at them." He defies and domineers; and when men resist his injurious behaviour, he sneers at them, and threatens to annihilate them with a puff. In most languages there is a word of contempt borrowed from the action of puffing with the lips, and in English we should express the idea by saying, "He cries, 'Pooh! Pooh!' at his enemies." Ah! there is one enemy who will not thus be puffed at. Death will puff at the candle of his life and blow it out, and the wicked boaster will find it grim work to brag in the tomb.

     Verse 6. The testimony of the sixth verse concludes the evidence against the prisoner upon the first charge of pride, and certainly it is conclusive in the highest degree. The present witness has been prying into the secret chambers of the heart, and has come to tell us what he has heard. "He hath said in his heart, I shall not be moved: for I shall never be in adversity." O impertinence runs to seed! The man thinks himself immutable, and omnipotent too, for he, he is never to be in adversity. He counts himself a privileged man. He sits alone, and shall see no sorrow. His nest is in the stars, and he dreams not of a hand that shall pluck him thence. But let us remember that this man's house is built upon the sand, upon a foundation no more substantial than the rolling waves of the sea. He that is too secure is never safe. Boastings are not buttresses, and self-confidence is a sorry bulwark. This is the ruin of fools, that when they succeed they become too big, and swell with self-conceit, as if their summer would last for ever, and their flowers bloom on eternally. Be humble, O man! for thou art mortal, and thy lot is mutable.

     The second crime is now to be proved. The fact that the man is proud and arrogant may go a long way to prove that he is vindicative and cruel. Haman's pride was the father of a cruel design to murder all the Jews. Nebuchadnezzar builds an idol; in pride he commands all men to bow before it; and then cruelly stands ready to heat the furnace seven times hotter for those who will not yield to his imperious will. Every proud thought is twin brother to a cruel thought. He who exalts himself will despise others, and one step further will make him a tyrant.

     Verse 7. Let us now hear the witnesses in court. Let the wretch speak for himself, for out of his own mouth he will be condemned. "His mouth is full of cursing and deceit and fraud." There is not only a little evil there, but his mouth is full of it. A three-headed serpent hath stowed away its coils and venom within the den of its black mouth. There is cursing which he spits against both God and men, deceit with which he entraps the unwary, and fraud by which, even in his common dealings, he robs his neighbours. Beware of such a man: have no sort of dealing with him: none but the silliest of geese would go to the fox's sermon, and none but the most foolish will put themselves into the society of knaves. But we must proceed. Let us look under this man's tongue as well as in his mouth; "under his tongue is mischief and vanity." Deep in his throat are the unborn words which shall come forth as mischief and iniquity.

     Verse 8. Despite the bragging of this base wretch, it seems that he is as cowardly as he is cruel. "He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor." He acts the part of the highwayman, who springs upon the unsuspecting traveller in some desolate part of the road. There are always bad men lying in wait for the saints. This is a land of robbers and thieves; let us travel well armed, for every bush conceals an enemy. Everywhere there are traps laid for us, and foes thirsting for our blood. There are enemies at our table as well as across the sea. We are never safe, save when the Lord is with us.

     Verse 9. The picture becomes blacker, for here is the cunning of the lion, and of the huntsman, as well as the stealthiness of the robber. Surely there are some men who come up to the very letter of this description. With watching, perversion, slander, whispering, and false swearing, they ruin the character of the righteous, and murder the innocent; or, with legal quibbles, mortgages, bonds, writs, and the like, they catch the poor, and draw them into a net. Chrysostom was peculiarly severe upon this last phase of cruelty, but assuredly not more so than was richly merited. Take care, brethren, for there are other traps besides these. Hungry lions are crouching in every den, and fowlers spread their nets in every field.

     Quarles well pictures our danger in those memorable lines,—


"The close pursuers' busy hands do plant
Snares in thy substance; snares attend thy wants;
Snares in thy credit; snares in thy disgrace;
Snares in thy high estate; snares in thy base;
Snares tuck thy bed; and snares surround thy board;
Snares watch thy thoughts; and snares attack thy word;
Snares in thy quiet; snares in thy commotion;
Snares in thy diet; snares in thy devotion;
Snares lurk in thy resolves; snares in thy doubt;
Snares lie within thy heart; and snares without;
Snares are above thy head, and snares beneath;
Snares in thy sickness; snares are in thy death.

     O Lord! keep thy servants, and defend us from all our enemies!

     Verse 10. "He croucheth and humbleth himself, that the poor may fall by his strong ones." Seeming humility is often armour-bearer to malice. The lion crouches that he may leap with the greater force, and bring down his strong limbs upon his prey. When a wolf was old, and had tasted human blood, the old Saxon cried, "Ware, wolf!" and we may cry, "Ware fox!" They who crouch to our feet are longing to make us fall. Be very careful of fawners; for friendship and flattery are deadly enemies.

     Verse 11. As upon the former count, so upon this one; a witness is forthcoming, who has been listening at the keyhole of the heart. Speak up, friend, and let us hear your story. "He hath said in his heart, God hath forgotten: he hideth his face; he will never see it." This cruel man comforts himself with the idea that God is blind, or, at least, forgetful: a fond and foolish fancy, indeed. Men doubt Omniscience when they persecute the saints. If we had a sense of God's presence with us, it would be impossible for us to ill-treat his children. In fact, there can scarcely be a greater preservation from sin than the constant thought of "Thou, God, seest me."

     Thus has the trial proceeded. The case has been fully stated; and now it is but little wonder that the oppressed petitioner lifts up the cry for judgment, which we find in the following verse:—

     Verse 12. With what bold language will faith address its God! and yet what unbelief is mingled with our strongest confidence. Fearlessly the Lord is stirred up to arise and lift up his hand, yet timidly he is begged not to forget the humble; as if Jehovah could ever be forgetful of his saints. This verse is the incessant cry of the Church, and she will never refrain therefrom until her Lord shall come in his glory to avenge her of all her adversaries.

     Verse 13. In these verses the description of the wicked is condensed, and the evil of his character traced to its source, viz., atheistical ideas with regard to the government of the world. We may at once perceive that this is intended to be another urgent plea with the Lord to show his power, and reveal his justice. When the wicked call God's righteousness in question, we may well beg him to teach them terrible things in righteousness. In verse 13, the hope of the infidel and his heart-wishes are laid bare. He despises the Lord, because he will not believe that sin will meet with punishment: "he hath said in his heart, Thou wilt not require it." If there were no hell for other men, there ought to be one for those who question the justice of it.  Is this not today? So many say there is no hell.

     Verse 14. This vile suggestion receives its answer in verse 14. "Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand." God is all-eye to see, and all-hand to punish his enemies. From Divine oversight there is no hiding, and from Divine justice there is no fleeing. Wanton mischief shall meet with woeful misery, and those who harbour spite shall inherit sorrow. Verily there is a God which judgeth in the earth. Nor is this the only instance of the presence of God in the world; for while he chastises the oppressor, he befriends the oppressed. "The poor committeth himself unto thee." They give themselves up entirely into the Lord's hands. Resigning their judgment to his enlightenment, and their wills to his supremacy, they rest assured that he will order all things for the best. Nor does he deceive their hope. He preserves them in times of need, and causes them to rejoice in his goodness. "Thou art the helper of the fatherless." God is the parent of all orphans. When the earthly father sleeps beneath the sod, a heavenly Father smiles from above. By some means or other, orphan children are fed, and well they may when they have such a Father.

     Verse 15. In this verse we hear again the burden of the psalmist's prayer: "Break thou the arm of the wicked and the evil man." Let the sinner lose his power to sin; stop the tyrant, arrest the oppressor, weaken the loins of the mighty, and dash in pieces the terrible. They deny thy justice: let them feel it to the full. Indeed, they shall feel it; for God shall hunt the sinner for ever: so long as there is a grain of sin in him it shall be sought out and punished. It is not a little worthy of note, that very few great persecutors have ever died in their beds: the curse has manifestly pursued them, and their fearful sufferings have made them own that divine justice at which they could at one time launch defiance. God permits tyrants to arise as thorn-hedges to protect his church from the intrusion of hypocrites, and that he may teach his backsliding children by them, as Gideon did the men of Succoth with the briers of the wilderness; but he soon cuts up these Herods, like the thorns, and casts them into the fire. Thales, the Milesian, one of the wise men of Greece, being asked what he thought to be the greatest rarity in the world, replied, "To see a tyrant live to be an old man." See how the Lord breaks, not only the arm, but the neck of proud oppressors! To the men who had neither justice nor mercy for the saints, there shall be rendered justice to the full, but not a grain of mercy.

     Verses 16, 17, 18. The Psalm ends with a song of thanksgiving to the great and everlasting King, because he has granted the desire of his humble and oppressed people, has defended the fatherless, and punished the heathen who trampled upon his poor and afflicted children. Let us learn that we are sure to speed well, if we carry our complaint to the King of kings. Rights will be vindicated, and wrongs redressed, at his throne. His government neglects not the interests of the needy, nor does it tolerate oppression in the mighty. Great God, we leave ourselves in thine hand; to thee we commit thy church afresh. Arise, O God, and let the man of the earth— the creature of a day —be broken before the majesty of thy power. Come, Lord Jesus, and glorify thy people. Amen and Amen.


The Treasury of David (3 Volumes Set)

     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 StudentsThe 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).


  • Intellectual Consequence
  • Sin of Silence
  • How Does It Happen

#1   Dr. Al Mohler

 

#2    Dr. Al Mohler

 

#3    Dr. Al Mohler

 


     Devotionals, notes, poetry and more

coram Deo
     4/1/2016    Muslims Need Christ

     Just before I sat down to write this article, the terrorist group known as ISIS claimed responsibility for another attack in the Middle East. In this latest incident, Muslim terrorists reportedly killed more than twelve people, injured more than twenty-five people, and took as many as fifty hostages. Sadly, we have grown accustomed to such horrendous news—so accustomed that we have almost come to expect such news every day. If we have not become desensitized to these sinful and shameful acts of terrorism, we feel a range of emotions, from anger to sadness, vengeance to helplessness, defensiveness to aggression.

     ISIS is a Muslim jihadist organization striving to establish a caliphate to rule over the entire Muslim civilization and, eventually, over the entire world. A caliphate is an Islamic body ruled by a single political and religious leader, called a caliph. The caliph is regarded as successor to Muhammad and the supreme leader of all Muslims. ISIS is, without question, a Muslim group striving to be faithful to its interpretation of the Qur’an and the Sunnah, and to be faithful to Sharia, the moral code and religious law of Islam. However, not all who claim to be Muslims have the same interpretation of the Qur’an. Many Muslims throughout the world only follow certain aspects of the Qur’an and Sharia law. Some Muslims, particularly in the West, have denounced the actions of ISIS.

     Islam is the second-largest religion in the world, but it is also one of the most divided religions in the world. Islam’s varied socio-religious expressions and Quranic interpretations can give the appearance of numerous Islamic religions. In fact, most of those who claim to be Muslims whom I have met over the years in Africa, Iran, Europe, the United Kingdom, and Central Florida (home to about thirty thousand Muslims) have never read the Qur’an and do not faithfully follow the Five Pillars of Islam. Most Muslims I have met are Muslims in name—cultural, familial, national Muslims—but they are not practicing, faithful Muslims. Nevertheless, all Muslims—whether they are nominal Muslims or fundamentalist Muslims, whether they are our next door neighbors or members of ISIS—need to hear the gospel and need to repent and trust Jesus Christ alone, who is the way, the truth, and the life. Although we do not worship the same God, we are all made in the image of the one and only triune God, Yahweh, who calls us to love Muslims and be ready to give an answer with gentleness and respect to those Muslims who ask us about the hope that is in us.

     click here for article source

     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)

American Minute
     by Bill Federer

     The groans of a dying man kept him awake in the little inn outside New York. He was hardened to the cries because a college friend had persuaded him to be an atheist. The next Morning he learned the man who died in the night was none other than his college friend. His faith renewed, he became America’s first foreign missionary. His name was Adonirum Judson, born this day, August 9, 1788. Adonirum and his wife sailed for India, but were forced by the British East India Tea Company to flee to Burma. There they translated Scriptures, started schools, and their work grew to over a half-million people.

American Minute

Lean Into God
     Compilation by RickAdams7


It was not the outer granduer of the Roman
but the inner simplicity of the Christian
that lived through the ages.
--- Charles Lindbergh

Until you have stopped trying to be good and being pleased with the evidences of holiness in yourself, you will never open the wicket gate that leads to the more excellent way. The life ‘hid with Christ in God’—that is the more excellent way.
--- Oswald Chambers
If Thou Wilt Be Perfect...

Just when my hopes have vanished, just when my friends forsake,
Just when the fight is thickest, just when with fear I shake,
Then comes a still small whisper, “Fear not my child, I’m near!”
Jesus brings peace and comfort; I love His voice to hear.
--- J. Bruce Evans

One leak will sink a ship, and one sin will destroy a sinner.
--- John Bunyan
The Pilgrim's Progress (Complete with an Introduction by Charles S. Baldwin)

The world of reason is unhinged from any ultimate purpose in life. This is the terrifying reality we face in a world of thinkers who think thinking is bereft of an ultimate thinker. This is the world of persons who believe that there is no ultimate person to whom personhood can look. This is the world of warfare among ideas, where good and bad are vacuous terms.
--- Ravi Zacharias
Light in the Shadow of Jihad: The Struggle for Truth

... from here, there and everywhere

History of the Destruction of Jerusalem
     Thanks to Meir Yona

     CHAPTER 4.

     Josephus Makes An Attempt Upon Sepphoris But Is Repelled. itus Comes With A Great Army To Ptolemais.

     1. Now the auxiliaries which were sent to assist the people of Sepphoris, being a thousand horsemen, and six thousand footmen, under Placidus the tribune, pitched their camp in two bodies in the great plain. The foot were put into the city to be a guard to it, but the horse lodged abroad in the camp. These last, by marching continually one way or other, and overrunning the parts of the adjoining country, were very troublesome to Josephus and his men; they also plundered all the places that were out of the city's liberty, and intercepted such as durst go abroad. On this account it was that Josephus marched against the city, as hoping to take what he had lately encompassed with so strong a wall, before they revolted from the rest of the Galileans, that the Romans would have much ado to take it; by which means he proved too weak, and failed of his hopes, both as to the forcing the place, and as to his prevailing with the people of Sepphoris to deliver it up to him. By this means he provoked the Romans to treat the country according to the law of war; nor did the Romans, out of the anger they bore at this attempt, leave off, either by night or by day, burning the places in the plain, and stealing away the cattle that were in the country, and killing whatsoever appeared capable of fighting perpetually, and leading the weaker people as slaves into captivity; so that Galilee was all over filled with fire and blood; nor was it exempted from any kind of misery or calamity, for the only refuge they had was this, that when they were pursued, they could retire to the cities which had walls built them by Josephus.

     2. But as to Titus, he sailed over from Achaia to Alexandria, and that sooner than the winter season did usually permit; so he took with him those forces he was sent for, and marching with great expedition, he came suddenly to Ptolemais, and there finding his father, together with the two legions, the fifth and the tenth, which were the most eminent legions of all, he joined them to that fifteenth legion which was with his father; eighteen cohorts followed these legions; there came also five cohorts from Cesarea, with one troop of horsemen, and five other troops of horsemen from Syria. Now these ten cohorts had severally a thousand footmen, but the other thirteen cohorts had no more than six hundred footmen apiece, with a hundred and twenty horsemen. There were also a considerable number of auxiliaries got together, that came from the kings Antiochus, and Agrippa, and Sohemus, each of them contributing one thousand footmen that were archers, and a thousand horsemen. Malchus also, the king of Arabia, sent a thousand horsemen, besides five thousand footmen, the greatest part of which were archers; so that the whole army, including the auxiliaries sent by the kings, as well horsemen as footmen, when all were united together, amounted to sixty thousand, besides the servants, who, as they followed in vast numbers, so because they had been trained up in war with the rest, ought not to be distinguished from the fighting men; for as they were in their masters' service in times of peace, so did they undergo the like dangers with them in times of war, insomuch that they were inferior to none, either in skill or in strength, only they were subject to their masters.

          The Project Gutenberg EBook of The Wars of the Jews or History of the Destruction of Jerusalem, by Flavius Josephus Translator: William Whiston

The War of the Jews: The History of the Destruction of Jerusalem (complete edition, 7 books)

Proverbs 22:16
     by D.H. Stern

16     Both oppressing the poor to enrich oneself
and giving to the rich yield only loss.


Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)

Mushrooms On The Moor
     by Frank W. Boreham

     PART III | WHEN THE COWS COME HOME

     I can see them now as they come, very slowly and in single file, down the winding old lane. The declining sun is shining through the tops of the poplars, the zest of daytime begins to soften into the hush and cool of evening, when they come leisurely sauntering through the grass that grows luxuriously beside the road. One after another they come quietly along—Cherry and Brindle, Blossom and Darkie, Beauty and Crinkle, Daisy and Pearl. A stranger watching them as they appear round the bend of the pretty old lane fancies each of them to be the last, and has just abandoned all hope of seeing another, when the next pair of horns makes its unexpected appearance. They never hurry home; they just come. A particularly tempting wisp in the long sweet grass under the hedge will induce an instant halt. The least thing passing along the road stops the whole procession; and they stare fixedly at the intruder till he is well on his way. And then, with no attempt to make up for lost time, they jog along at the same old pace once more. It is good to watch them. When the whirl of life is too much for me; when my brain reels and my temples throb; when the hurry around me distracts my spirit and disturbs my peace; when I get caught in the tumult and the bustle and the rush—then I like to throw myself back in my chair for a moment and close my eyes. I am back once more in the dear old lane among the haws and the filberts. I catch once more the smell of the brier. I see again the squirrel up there in the oak and the rabbit under the hedge. I listen as of old to the chirp of the grasshopper in the stubble, to the hum of the bees among the foxgloves, to the song of the blackbird on the hawthorn, and, best of all—yes, best of all for brain unsteadied and nerve unstrung—I see the cows coming home.

     It is a great thing to be able to believe the whole day long that, when evening comes, the cows will all come home. That is the faith of the milkmaid. As the day drags on she looks through the lattice window and catches occasional glimpses of Cherry and Brindle, Blossom and Darkie, Beauty and Crinkle, Daisy and Pearl. They are always wandering farther and farther away across the fields; but she keeps a quiet heart. In her deepest soul she cherishes a lovely secret. She knows that, when the sunbeams slant through the tall poplar spires, the cows will all come home. She does not pretend to understand the mysterious instinct that will later on turn the faces of Cherry and Brindle towards her. She cannot explain the wondrous force that will direct Blossom and Darkie into the old lane, and guide them along its folds to the white gate down by the byre. But where she cannot trace she trusts. And all day long she clings to her sunny faith without wavering. She never doubts for a moment that the cows will all come home.

     Is there anything in the wide world more beautiful than the confidence of a good woman in the salvation of her children? For years they cluster round her knee; she reads with them; prays with them; welcomes their childish confidences. Then, one by one, away they go! The heat of the day may bring waywardness, and even shame; but, like the milkmaid watching the cows through the lattice, she is sure they will all come home. Think of Susanna Wesley with her great family of nineteen children around her. What a wonderful story it is, the tale of her personal care and individual solicitude for the spiritual welfare of each of them! And what a picture it is that Sir A. T. Quiller-Couch has painted of the holy woman's deathbed! John arrives and is welcomed at the door by poor Hetty, the prodigal daughter.

     '"The end is very near—a few hours perhaps!" Hetty tells him.

     '"And she is happy?"

     '"Ah, so happy!" Hetty's eyes brimmed with tears and she turned away.

     '"Sister, that happiness is for you, too. Why have you, alone of us, so far rejected it?"

     'Hetty stepped to the door with a feeble gesture of the hands. She knew that, worn as he was with his journey, if she gave him the chance he would grasp it and pause, even while his mother panted her last, to wrestle for and win a soul—not because she, Hetty, was his sister, but simply because hers was a soul to be saved. Yes, and she foresaw that sooner or later he would win; that she would be swept into the flame of his conquest. She craved only to be let alone; she feared all new experience; she distrusted even the joy of salvation. Life had been too hard for Hetty.' And on another page we have an extract from Charles's journal. 'I prayed by my sister, a gracious, tender, trembling soul; a bruised reed which the Lord will not break.'

     The cows had all come home. The milkmaid's faith had not failed.

     The happiest people in the world, and the best, are the people who go through life as the milkmaid goes through the day, believing that before night the cows will all come home. It is a faith that does not lend itself to apologetics, but, like the coming of the cows, it seems to work out with amazing regularity. It is what Myrtle Reed would call 'a woman's reasoning.' It is because it is. The cows will all come home because the cows will all come home.

'Good wife, what are you singing for?
you know we've lost the hay,
And what we'll do with horse and kye
is more than I can say;
While, like as not, with storm and rain,
we'll lose both corn and wheat.'
She looked up with a pleasant face,
and answered low and sweet,
There is a Heart, there is a Hand,
we feel but cannot see;
We've always been provided for,
and we shall always be.'

'That's like a woman's reasoning, we must because we must!'
She softly said, 'I reason not, I only work and trust;
The harvest may redeem the hay, keep heart whate'er betide;
When one door's shut I've always found another open wide.
There is a Heart, there is a Hand, we feel but cannot see
We've always been provided for, and we shall always be.'

     The fact is that the milkmaid has a kind of understanding with Providence. She is in league with the Eternal. And Providence has a way of its own of keeping faith with trustful hearts like hers. I was reading the other day Commander J. W. Gambier's Links in my Life, and was amused at the curious inconsistency which led the author first to sneer at Providence and then to bear striking witness to its fidelity. As a young fellow the Commander came to Australia and worked on a way-back station, but he had soon had enough. 'I was to try what fortune could do for a poor man; but I believed in personal endeavour and the recognition of it by Providence. I did not know Providence.'

     'I did not know Providence!' sneers our young bushman.

     'The cows will all come home,' says the happy milkmaid.

     But on the very same page that contains the sneer Commander Gambier tells this story. When he was leaving England the old cabman who drove him to the station said to him, 'If you see my son Tom in Australia, ask him to write home and tell us how he's getting on.' 'I explained,' the Commander tells us, 'that Australia was a big country, and asked him if he had any idea of the name of the place his son had gone to. He had not.' As soon as Commander Gambier arrived at Newcastle, in New South Wales, he met an exceptionally ragged ostler. As the ostler handed him his horse, Mr. Gambier felt an irresistible though inexplicable conviction that this was the old cabman's son. He felt absolutely sure of it; so he said:

     'Your name is Fowles, isn't it?'

     He looked amazed, and seemed to think that his questioner had some special reason for asking him, and was at first disinclined to answer. But Mr. Gambier pressed him and said, 'Your father, the Cheltenham cab-driver, asked me to look you up.'

     He then admitted that he was the man, and Mr. Gambier urged him to write to his father. All this on the selfsame page as the ugly sneer about Providence!

     And a dozen pages farther on I came upon a still more striking story. Commander Gambier was very unfortunate, very homesick, and very miserable in Australia. He could not make up his mind whether to stay here or return to England. 'At last,' he says, 'I resolved to leave it to fate.' The only difference that I can discover between the 'Providence' whom Commander Gambier could not trust, and the 'fate' to which he was prepared to submit all his fortunes, is that the former is spelt with a capital letter and the latter with a small one! But to the story. 'On the road where I stood was a small bush grog-shop, and the coaches pulled up here to refresh the ever-thirsty bush traveller. At this spot the up-country and down-country coaches met, and I resolved that I would get into whichever came in first, leaving it to destiny to settle. Looking down the long, straight track over which the up-country coach must come, I saw a cloud of dust, and well can I remember the curious sensation I had that I was about to turn my back upon England for ever! But in the other direction a belt of scrub hid the view, the road making a sharp turn. And then, almost simultaneously, I heard a loud crack of a whip, and round this corner, at full gallop, came the down coach, pulling up at the shanty not three minutes before the other! I felt like a man reprieved, for my heart was really set on going home; and I jumped up into the down coach with a great sense of relief!' And thus Mr. Gambier returned to England, became a Commander in the British Navy, and one of the most distinguished ornaments of the service. He sneers at 'Providence,' yet trusts to 'fate,' and leaves everything to 'destiny'! The milkmaid's may be an inexplicable confidence; but this is an inexplicable confusion. Both are being guided by the same Hand—the Hand that leads the cows home. She sees it and sings. He scouts it and sneers. That is the only difference.

     Carlyle spent the early years of his literary life, until he was nearly forty, among the mosshags and isolation of Craigenputtock. It was, Froude says, the dreariest spot in all the British dominions. The house was gaunt and hungry-looking, standing like an island in a sea of morass. When he felt the lure of London, and determined to fling himself into its tumult, he took 'one of the biggest plunges that a man might take.' But in that hour of crisis he built his faith on one great golden word. 'All things work together for good to them that love God,' he wrote to his brother. And, later on, when his mother was in great distress at the departure of her son, Alick, for America, Carlyle sent her the same text. 'You have had much to suffer, dear mother,' he wrote, 'and are grown old in this Valley of Tears; but you say always, as all of us should say, "Have we not many mercies too?" Is there not above all, and in all, a Father watching over us, through whom all sorrows shall yet work together for good? Yes, it is even so. Let us try to hold by that as an anchor both sure and steadfast.' Which is another way of saying, 'It is all right, mother mine. Let them wander as they will whilst the sun is high; when it slants through the poplars the cows will all come home!'

     The homeward movement of the cows is part of the harmony of the universe. Man himself goeth forth, the psalmist says, unto his work and to his labour until the evening. Until the evening—and then, like the cows, he comes home. It is this sense of harmony between the coming of the cows on the one hand, and all their environment on the other, that gave Gray the opening thought for his 'Elegy in a Country Churchyard':

The curfew tolls the knell of parting day,
    The lowing herd winds slowly o'er the lea,
  The ploughman homeward plods his weary way,
    And leaves the world to darkness and to me.

     Here are two pictures—the tired ploughman and the lowing herd both coming home; and the two together make up a perfect harmony. It is a stroke of poetic genius. We are made to feel the weariness of the tired ploughman in order that we may be able to appreciate the restfulness of the evening, the solitude of the quiet churchyard, and the cows coming slowly home. I blamed myself at the beginning for sometimes getting caught in the fever and tumult of life; but then, if I never knew such exhausting experiences, I should never be able to enjoy the delicious stillness of the evening, I should never be able to see the beauty of the herd winding so slowly o'er the lea. It is just because the ploughman has toiled so hard, and done his work so well, that his weariness blends so perfectly with the restfulness of the dusk. For it is only those who have bravely borne the burden and heat of the day who can relish the sweetness and peace of the twilight. It is a man's duty to keep things in their right place. I do not mean merely that he should keep his hat in the hall, and his book on the shelf. I mean that, as far as possible, a man ought to keep his toil to the daylight, and his rest to the dusk.

     Dr. Chalmers held that our three-score years and ten are really seven decades corresponding with the seven days of the week. Six of them, he said, should be spent in strenuous endeavour.

     But the seventh is the Sabbath of the Lord thy God, and should be spent in Sabbatic quiet. That ideal is not always capable of realization. For the matter of that, it is not always possible to abstain from work on the Lord's Day. But it is good to keep it before us as an ideal. We may at least determine that, on the Sunday, we will perform only deeds of necessity and mercy. And, in the same way, we may resolve that we will leave as little work as possible to be done in the twilight of life. It was one of the chiefest of the prophets who told us that 'it is good for a man to bear the yoke in his youth.' If I were the director of a life insurance company, I should have that great word blazoned over the portal of the office. If, by straining an extra nerve in the heyday of his powers, a man may ensure to himself some immunity from care in the evening, he is under a solemn obligation to do so. The weary ploughman has no right to labour after the cows come home.

     For, in some respects, the sweetest part of the day follows the coming of the cows. I have a notion that most of the old folk would say so. During the day they fancied that the cows had gone, to return no more. But they all came home. 'And now,' says old Margaret Ogilvy, 'and now it has all come true like a dream. I can call to mind not one little thing I ettled for in my lusty days that hasna' been put into my hands in my auld age. I sit here useless, surrounded by the gratification of all my wishes and all my ambitions; and at times I'm near terrified, for it's as if God had mista'en me for some other woman.' They wandered long, that is to say, and they wandered far. But they all came home—Cherry and Brindle, Blossom and Darkie, Beauty and Crinkle, Daisy and Pearl—they all came home. Happy are all they who sing in their souls the milkmaid's song, and never, never doubt that, when the twilight gathers round them, the cows will all come home!


Mushrooms on the Moor
My Utmost For The Highest
     A Daily Devotional by Oswald Chambers


                Prayer in the Father’s hearing

     Father, I thank Thee that thou hast heard Me.
--- John 11:41.

     When the Son of God prays, He has only one consciousness, and that consciousness is of His Father. God always hears the prayers of His Son, and if the Son of God is formed in me the Father will always hear my prayers. I have to see that the Son of God is manifested in my mortal flesh. “Your body is the temple of the Holy Ghost,” the ‘Bethlehem’ of the Son of God. Is the Son of God getting His chance in me? Is the direct simplicity of the life of God’s Son being worked out exactly as it was worked out in His historic life? When I come in contact with the occurrences of life as an ordinary human being, is the prayer of God’s Eternal Son to His Father being prayed in me? “In that day ye shall ask in My name.…” What day? The day when the Holy Ghost has come to me and made me effectually one with my Lord.

     Is the Lord Jesus Christ being abundantly satisfied in your life or have you got a spiritual ‘strut’ on? Never let common sense obtrude and push the Son of God on one side. Common sense is a gift which God gave to human nature; but common sense is not the gift of His Son. Supernatural sense is the gift of His Son; never enthrone common sense. The Son detects the Father; common sense never yet detected the Father and never will. Our ordinary wits never worship God unless they are transfigured by the indwelling Son of God. We have to see that this mortal flesh is kept in perfect subjection to Him and that He works through it moment by moment. Are we living in such human dependence upon Jesus Christ that His life is being “manifested in our mortal flesh”?


My Utmost for His Highest

Pavane
     the Poetry of RS Thomas


                Pavane

Convergences
  of the spirit! What
  Century, love? I,
  Too; you remember --
  Brescia? This sunlight reminds
  Of the brocade. I dined
  Long. And now the music
  Of darkness in your eyes
  Sounds. But Brescia,
  And the spreading foliage
  Of smoke! With Yeats' birds
  Grown hoarse,
          Artificer
  Of the years, is this
  Your answer? The long dream
  Unwound; we followed
  Through time to the tryst
  With ourselves. But wheels roll
  Between and the shadow
  Of the plane falls. The
  Victim remains
  Nameless on the tall
  Steps. Master, I
  Do not wish, I do not wish
  To continue.


H'm

Searching For Meaning In Midrash
     Exodus 19:7–9


     Hearing isn’t like seeing.

     BIBLE TEXT / Exodus 19:7–9 / Moses came and summoned the elders of the people and put before them all that the Lord had commanded him. All the people answered as one, saying, “All that the Lord has spoken we will do!” And Moses brought back the people’s words to the Lord. And the Lord said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to the Lord.…

     MIDRASH TEXT / Mekhilta de-Rabbi Yishmael, Yitro 2 / Then Moses reported.… Rabbi Elazar ben Parata says, “But what did the Omnipresent One say to Moses to tell Israel? And what did Israel tell Moses to say to the Omnipresent One? Since it says, ‘Moses went and repeated to the people [all the commands of the Lord and all the rules]’ (Exodus 24:3). He [Moses] said to them, ‘If you receive the punishments with joy, you also receive the reward. And if not, you’ll receive misfortunes.’ Thus, they received the punishments with joy.” Rabbi says, “But what did the Omnipresent One say to Moses to tell Israel? And what did Israel tell Moses to say to the Omnipresent One? They said, ‘We want to hear it directly from our king. Hearing from an underling is not like hearing from the king.’ The Omnipresent One said, ‘Give them what they asked for, “that the people may hear when I speak with you” ’ ” (Exodus 19:9). Another interpretation: They said, “We want to see our king. Hearing isn’t like seeing.” The Omnipresent One said, “Give them what they asked for, ‘for on the third day the Lord will come down, in the sight of all the people, on Mount Sinai’ ” (Exodus 19:11).

     CONTEXT / When the Israelites stood at Sinai, ready to receive the Law from God, Moses acted as intermediary between God and the people. Moses tells the people God’s laws, and the people answer that they will faithfully observe these laws. Moses repeats this to God. (The Rabbis call God הַמָּקוֹם/Ha-Makom, “the Place,” because of the belief that God could be found in every place. Thus, we have translated Ha-Makom as “the Omnipresent One.”) Moses reports God’s instructions to the people and the people’s responses to God.

     There is one interchange that particularly interested the Rabbis:

     And the Lord said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to the Lord.…

     Rabbi Elazar ben Parata therefore asks, “But what did the Omnipresent One say to Moses to tell Israel?” God spoke to Moses, but there was no instruction to Moses to repeat these words to the people, nor does the text say—as it does explicitly elsewhere—that Moses reiterated God’s commands to the Israelites. In addition, “What did Israel tell Moses to say to the Omnipresent One?” The text says that “Moses reported the people’s words to the Lord,” How could Moses report what was not said, or at least not said explicitly in the text? (Elsewhere, we’re told exactly what the people said, and that Moses repeated those same words to God.)

     Rabbi Elazar ben Parata then answers his own question: Since it says, ‘Moses went and repeated to the people [all the commands of the Lord and all the rules]’ (Exodus 24:3). Rabbi Elazar contends that these are the words that they shared. The exact conversation is simply not recorded in the Bible itself. Often, the Rabbis fill in details in the biblical text, based on either oral tradition or what they assumed happened. Rabbi Elazar offers a plausible conversation that “took place” between God, Moses, and the Israelites:

     He [Moses] said to them, “If you receive the punishments with joy, you also receive the reward. And if not, you’ll receive misfortunes.” Thus, they received the punishments with joy.

     Another explanation is given by Rabbi Yehudah ha-Nasi, the political head of the Jewish community of Israel in the third century and the codifier of the Mishnah. He envisions that they, the Israelites, said, “We want to hear it directly from our king. Hearing from an underling is not like hearing from the king.” The Omnipresent One said, “Give them what they asked for—and then, quoting a verse from this chapter—‘that the people may hear when I speak with you.’ ”

     Another interpretation, this one anonymous: They, the Israelites, said, “We want to see our king. Hearing isn’t like seeing.” Rather than saying “We don’t want God’s agent,” they say, “We want to see—not only hear—God.” The Omnipresent One said, “Give them what they asked for. God agrees, and the proof for this can be found in verse 11, which states that “on the third day the Lord will come down, in the sight of all the people, on Mount Sinai (Exodus 19:11).” God has agreed to “come down” to the people, not only to be heard but also to be seen by them.


Searching for Meaning in Midrash: Lessons for Everyday Living

Take Heart
     August 9

     My lover is mine and I am his. --- Song of Songs 2:16.

     This mystic union affords much comfort to believers in several cases. (The Essential Works of John Flavel)

     In the case of the disrespect and unkindness of the world. Though we live in an unkind world, we have a kind husband. The Father’s love to Christ is the pattern of Christ’s love to his spouse. This love of Christ as far exceeds all created love as the sun outshines the light of a torch. Though the world hates me, Christ still loves me.

     In the case of weakness of grace. You are the spouse of Christ, and he will bear with you as the weaker vessel. Will a husband divorce his wife because she is weak and sickly? This is the spouse’s comfort when she is weak. Her Husband can infuse strength into her: “My God has been my strength” (Isa. 49:5).

     In the case of death. When believers die, they go to their husband. When a woman is engaged, she longs for the day of marriage. After the saints’ funerals, their marriage begins. God is wise; he lets us meet with changes and troubles here so that he may wean us from the world and make us long for death. When the soul is divorced from the body, it is married to Christ.

     In the case of passing sentence at the day of judgment. O Christian, your husband will be your judge. If the Devil brings indictments against you, Christ will obliterate your sins in his blood. Christ cannot pass sentence against his spouse without passing it against himself, for Christ and believers are one. Oh, what a comfort this is!

     In the case of the saints’ suffering. The church of God is exposed in this life to many injuries, but she has a husband in heaven who is mindful of her. Now it is a time of mourning with the spouse because the Bridegroom is absent. But shortly she will end her mourning. Christ “will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces” (Isa. 25:8). Christ will comfort his spouse. He will solace her with his love; he will take away the cup of trembling and give her the cup of consolation. She will forget all her sorrows, being called into the banqueting house of heaven and having the banner of Christ’s love displayed over her.
--- Thomas Watson


Take Heart: Daily Devotions with the Church's Great Preachers

On This Day
     The Cain Ridge Revival  August 9

     Christianity fell away following the American Revolution. A Scotsman traveling through the South saw “few religious people.” Francis Asbury found “not one in a hundred” concerned about religion. Alcoholism was rampant, and universalism and deism captivated the infant nation.

     But in 1800 scattered revivals erupted like geysers in the backlands of Kentucky. People gathered under makeshift arbors while the Gospel was preached, sometimes accompanied by emotional outbursts. Barton Stone, pastor of the Presbyterian church at Cain Ridge (near Lexington), hearing of the camp meetings, witnessed one for himself—The scene was passing strange. Many fell down as slain in battle and continued for hours in an apparently motionless state—sometimes for a few moments reviving and exhibiting symptoms of life by a deep groan or by a prayer for mercy most fervently uttered.

     His church at Cain Ridge immediately planned a camp meeting for the first weekend of August, 1801. The church could hold 500; but workers, fearing an oversized crowd, threw up a large tent. Church families opened homes, barns, and cabins to the expected visitors.

     But they didn’t expect 20,000! Hordes arrived by horse, carriage, and wagon. Prayer and preaching continued around the clock on Friday, Saturday, and Sunday. Excitement mounted; cries and screams pierced the hazy summer air; men swooned; women were seized by spasms; children fell into ecstasy; so many fainted that the ground was covered with bodies like a battlefield. Then the “jerks” broke out. Their heads would jerk back suddenly, frequently causing them to yelp. I have seen their heads fly back and forward so quickly that the hair of females would crack like a whip.

     On Monday, August 9, 1801, food and supplies were exhausted, and so were the worshipers. Many left; but others came to take their places. Four more days of singing, preaching, shrieking, and jerking continued before the geyser died down. Between 1,000 and 3,000 had been converted, and the news was the buzz of the region. People across the new nation began discussing the revival of Christianity, and the Cane Ridge Revival is considered one of the most important religious gatherings in American history.

     Always be joyful and never stop praying. Whatever happens, keep thanking God because of Jesus Christ. This is what God wants you to do. --- 1 Thessalonians 5:16-18.


On This Day 365 Amazing And Inspiring Stories About Saints, Martyrs And Heroes

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - August 9

     “The city hath no need of the sun, neither of the moon, to shine in it.” --- Revelation 21:23.

     Yonder in the better world, the inhabitants are independent of all creature comforts. They have no need of raiment; their white robes never wear out, neither shall they ever be defiled. They need no medicine to heal diseases, “for the inhabitant shall not say, I am sick.” They need no sleep to recruit their frames—they rest not day nor night, but unweariedly praise him in his temple. They need no social relationship to minister comfort, and whatever happiness they may derive from association with their fellows is not essential to their bliss, for their Lord’s society is enough for their largest desires. They need no teachers there; they doubtless commune with one another concerning the things of God, but they do not require this by way of instruction; they shall all be taught of the Lord. Ours are the alms at the king’s gate, but they feast at the table itself. Here we lean upon the friendly arm, but there they lean upon their Beloved and upon him alone. Here we must have the help of our companions, but there they find all they want in Christ Jesus. Here we look to the meat which perisheth, and to the raiment which decays before the moth, but there they find everything in God. We use the bucket to fetch us water from the well, but there they drink from the fountain head, and put their lips down to the living water. Here the angels bring us blessings, but we shall want no messengers from heaven then. They shall need no Gabriels there to bring their love-notes from God, for there they shall see him face to face. Oh! what a blessed time shall that be when we shall have mounted above every second cause and shall rest upon the bare arm of God! What a glorious hour when God, and not his creatures; the Lord, and not his works, shall be our daily joy! Our souls shall then have attained the perfection of bliss.


          Evening - August 9

     “He appeared first to Mary Magdalene, out of whom he had cast seven devils.” --- Mark 16:9.

     Mary of Magdala was the victim of a fearful evil. She was possessed by not one devil only, but seven. These dreadful inmates caused much pain and pollution to the poor frame in which they had found a lodging. Hers was a hopeless, horrible case. She could not help herself, neither could any human succour avail. But Jesus passed that way, and unsought, and probably even resisted by the poor demoniac, he uttered the word of power, and Mary of Magdala became a trophy of the healing power of Jesus. All the seven demons left her, left her never to return, forcibly ejected by the Lord of all. What a blessed deliverance! What a happy change! From delirium to delight, from despair to peace, from hell to heaven! Straightway she became a constant follower of Jesus, catching his every word, following his devious steps, sharing his toilsome life; and withal she became his generous helper, first among that band of healed and grateful women who ministered unto him of their substance. When Jesus was lifted up in crucifixion, Mary remained the sharer of his shame: we find her first beholding from afar, and then drawing near to the foot of the cross. She could not die on the cross with Jesus, but she stood as near it as she could, and when his blessed body was taken down, she watched to see how and where it was laid. She was the faithful and watchful believer, last at the sepulchre where Jesus slept, first at the grave whence he arose. Her holy fidelity made her a favoured beholder of her beloved Rabboni, who deigned to call her by her name, and to make her his messenger of good news to the trembling disciples and Peter. Thus grace found her a maniac and made her a minister, cast out devils and gave her to behold angels, delivered her from Satan, and united her for ever to the Lord Jesus. May I also be such a miracle of grace!

Morning and Evening

Amazing Grace
     August 9

          TAKE THE WORLD, BUT GIVE ME JESUS

     Fanny J. Crosby, 1820–1915

     What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? (Mark 8:36, 37)

     In every believer there is a constant struggle between the old nature, which is attracted to the world, and the new nature, which responds to God. These two opposing natures will never cease to struggle as long as we are residents of this world. Worldliness can be described as anything that tends to draw us away from God and limits us from being all that He wants us to be. Separation from the world, however, does not mean that we are to live in isolation from individuals within the world, whether they be saint or sinner. We cannot represent our Lord if we remain aloof from the needs of those around us. There must always be that fine balance in our lives between a closeness and total commitment to Christ and an availability and helpful contact with those in our everyday world,.

     A Christian’s goal in life is to “cease from sin” and thus starve the old nature, which tends to be selfish, hateful, and greedy. Although it is true that we will never achieve a sinless perfection until we reach heaven, this should never keep us from striving and saying with Fanny Crosby, “Take the world, but give me Jesus.” Like the blind poetess, the goal of someday having a “clearer, brighter vision” when we see our Lord face to face makes the struggles of this life all worthwhile.

     Take the world, but give me Jesus—All its joys are but a name; but His love abideth ever, thru eternal years the same.
     Take the world, but give me Jesus—Sweetest comfort of my soul; with my Savior watching o’er me, I can sing tho billows roll.
     Take the world, but give me Jesus—Let me view His constant smile; then thruout my pilgrim journey light will cheer me all the while.
     Take the world, but give me Jesus—In His cross my trust shall be; till, with clearer, brighter vision, face to face my Lord I see.
     Chorus: O the height and depth of mercy! O the length and breadth of love! O the fullness of redemption—Pledge of endless life above!


     For Today: Galatians 5:16–18; Ephesians 3:17–19; Philippians 1:20–24; 1 John 2:15

     Reflect on your spiritual goals for life. Make a list of the activities and disciplines necessary for their achievement. Invite the Holy Spirit’s help. Carry this musical truth as you go ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

The Existence and Attributes of God
     Stephen Charnock

          DISCOURSE I - ON THE EXISTENCE OF GOD

     1. There is a law in the minds of men which is a rule of good and evil. There is a notion of good and evil in the consciences of men, which is evident by those laws which are common in all countries, for the preserving human societies, the encouragement of human virtue, and discouragement of vice, what standard should they have for those laws but a common reason? the design of those laws was to keep man within the bounds of goodness for mutual commerce, whence the apostle calls the heathen magistrate a “minister of God for good” (Rom. 13:4): and “the Gentiles do by nature the things contained in the law” (Rom. 2:14).

(Ro 13:4) 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.   ESV

(Ro 2:14) 14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.   ESV

     Man in the first instant of the use of reason, finds natural principles within himself; directing and choosing them, he finds a distinction between good and evil; how could this be if there were not some rule in him to try and distinguish good and evil? If there was not such a law and rule in man, he could not sin; for where there is no law there is no transgression. If man were a law to himself, and his own will his law, there could be no such thing as evil; whatsoever he willed, would be good and agreeable to the law, and no action could be accounted sinful; the worst act would be as commendable as the best. Everything at man’s appointment would be good or evil. If there were no such law, how should men that are naturally inclined to evil disapprove of that which is unlovely, and approve of that good which they practise not?

     No man but inwardly thinks well of that which is good, while he neglects it; and thinks ill of that which is evil, while he commits it. Those that are vicious, do praise those that practise the contrary virtues. Those that are evil would seem to be good, and those that are blameworthy yet will rebuke evil in others. This is really to distinguish between good and evil; whence doth this arise, by what rule do we measure this, but by some innate principle? And this is universal, the same in one man as in another, the same in one nation as in another; they are born with every man, and inseparable from his nature (Prov. 27:19):

     (Pr 27:19) 19  As in water face reflects face,
          so the heart of man reflects the man.
  ESV

as in water, face answers to face, so the heart of man to man. Common reason supposeth that there is some hand which hath fixed this distinction in man; how could it else be universally impressed? No law can be without a lawgiver: no sparks but must be kindled, by some other. Whence should this law then derive its original? Not from man; he would fain blot it out, and cannot alter it when he pleases. Natural generation never intended it; it is settled therefore by some higher hand, which, as it imprinted it, so it maintains it against the violence of men, who, were it not for this law, would make the world more than it is, an aceldama and field of blood; for had there not been some supreme good, the measure of all other goodness in the world, we could not have had such a thing as good. The Scripture gives us an account that this good was distinguished from evil before man fell, they were objecta scibilia; good was commanded and evil prohibited, and did not depend upon man. From this a man may rationally be instructed that there is a God; for he may thus argue: I find myself naturally obliged to do this thing, and avoid that; I have, therefore, a superior that doth oblige me; I find something within me that directs me to such actions, contrary to my sensitive appetite; there must be something above me, therefore, that puts this principle into man’s nature; if there were no superior, I should be the supreme judge of good and evil; were I the lord of that law which doth oblige me, I should find no contradiction within myself, between reason and appetite.

     2. From the transgression of this law of nature, fears do arise in the consciences of men. Have we not known or heard of men struck by so deep a dart, that could not be drawn out by the strength of men, or appeased by the pleasure of the world; and men crying out with horror, upon a death-bed, of their past life, when “their fear hath come as a desolation, and destruction as a whirlwind?” (Prov. 1:27):

     (Pr 1:27) 27  when terror strikes you like a storm
          and your calamity comes like a whirlwind,
          when distress and anguish come upon you.
  ESV

and often in some sharp affliction, the dust hath been blown off from men’s consciences, which for a while hath obscured the writing of the law. If men stand in awe of punishment, there is then some superior to whom they are accountable; if there were no God, there were no punishment to fear. What reason of any fear, upon the dissolution of the knot between the soul and body, if there were not a God to punish, and the soul remained not in being to be punished? How suddenly will conscience work upon the appearance of an affliction, rouse itself from sleep like an armed man, and fly, in a man’s face before he is aware of it! It will “surprise the hypocrites” (Isa. 38:14):

     (Is 38:14) 14  Like a swallow or a crane I chirp;
          I moan like a dove.
     My eyes are weary with looking upward.
          O Lord, I am oppressed; be my pledge of safety!
  ESV

it will bring to mind actions committed long ago, and set them in order before the face, as God’s deputy, acting by his authority and omniscience. As God hath not left himself without a witness among the creatures (Acts 14:17), so he hath not left himself without a witness in a man’s own breast.

(Ac 14:17) 17 Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.”   ESV

     (1.) This operation of conscience hath been universal. No nation hath been any more exempt from it than from reason; not a man but hath one time or other more or less smarted under the sting of it. All over the world conscience hath shot its darts; it hath torn the hearts of princes in the midst of their pleasures; it hath not flattered them whom most men flatter; nor feared to disturb their rest, whom no man dares to provoke. Judges have trembled on a tribunal, when innocents have rejoiced in their condemnation. The iron bars upon Pharaoh’s conscience, were at last broke up, and he acknowledged the justice of God in all that he did, (Exod. 9:27): “I have sinned, the Lord is righteous, and I and my people are wicked.” Had they been like childish frights at the apprehension of bugbears, why hath not reason shaken them off? But, on the contrary, the stronger reason grows, the smarter those lashes are; groundless fears had been short- lived, age and judgment would have worn them off, but they grow sharper with the growth of persons.

(Ex 9:27) 27 Then Pharaoh sent and called Moses and Aaron and said to them, “This time I have sinned; the LORD is in the right, and I and my people are in the wrong.   ESV

     The Scripture informs us they have been of as ancient a date as the revolt of the first man, (Gen. 3:10): “I was afraid,” saith Adam, “because I was naked” which was an expectation of the judgment of God. All his posterity inherit his fears, when God expresseth himself in any tokens of his majesty and providence in the world. Every man’s conscience testifies that he is unlike what he ought to be, according to that law engraven upon his heart. In some, indeed, conscience may be seared or dimmer; or suppose some men may be devoid of conscience, shall it be denied to be a thing belonging to the nature of man? Some men have not their eyes, yet the power of seeing the light is natural to man, and belongs to the integrity of the body. Who would argue that, because some men are mad, and have lost their reason by a distemper of the brain, that therefore reason hath no reality, but is an imaginary thing? But I think it is a standing truth that every man hath been under the scourge of it, one time or other, in a less or a greater degree; for, since every man is an offender, it cannot be imagined, conscience, which is natural to man, and an active faculty, should always lie idle, without doing this part of its office. The apostle tells us of the thoughts accusing or excusing one another, (or by turns,) according as the actions were. Nor is this truth weakened by the corruption in the world, whereby many have thought themselves bound in conscience to adhere to a false and superstitious worship and idolatry, as much as any have thought themselves bound to adhere to a worship commanded by God. This very thing infers that all men have a reflecting principle in them; it is no argument against the being of conscience, but only infers that it may err in the application of what it naturally owns. We can no more say, that because some men walk by a false rule, there is no such thing as conscience, than we can say that because men have errors in their minds, therefore they have no such faculty as an understanding; or because men will that which is evil, they have no such faculty as a will in them.

     (2.) These operations of conscience are when the wickedness is most secret. These tormenting fears of vengeance have been frequent in men, who have had no reason to fear man, since their wickedness being unknown to any but themselves, they could have no accuser but themselves. They have been in many acts which their companions have justified them in; persons above the stroke of human laws, yea, such as the people have honored as gods, have been haunted by them. Conscience hath not been frighted by the power of princes, or bribed by the pleasures of courts. David was pursued by his horrors, when he was, by reason of his dignity, above the punishment of the law, or, at least, was not reached by the law; since, though the murder of Uriah was intended by him, it was not acted by him. Such examples are frequent in human records; when the crime hath been above any punishment by man, they have had an accuser, judge, and executioner in their own breasts. Can this be originally from a man’s self? He who loves and cherishes himself, would fly from anything that disturbs him; it is a greater power and majesty from whom man cannot hide himself, that holds him in those fetters. What should affect their minds for that which can never bring them shame or punishment in this world, if there were not some supreme judge to whom they were to give an account, whose instrument conscience is? Doth it do this of itself? hath it received an authority from the man himself to sting him? It is some supreme power that doth direct and commission it against our wills.  Charnock died in 1680, but he is so much wiser than most of us today. His logic is spot on.

     (3.) These operations of conscience cannot be totally shaken off by man. If there be no God, why do not men silence the clamors of their consciences, and scatter those fears that disturb their rest and pleasures? How inquisitive are men after some remedy against those convulsions! Sometimes they would render the charge insignificant, and sing a rest to themselves, though they “walk in the wickedness of their own hearts.” How often do men attempt to drown it by sensual pleasures, and perhaps overpower it for a time; but it revives, reinforceth itself, and acts a revenge for its former stop. It holds sin to a man’s view, and fixes his ayes upon it, whether he will or no. “The wicked are like a troubled sea, and cannot rest,” (Isa. 57:20): they would wallow in sin without control, but this inward principle will not suffer it; nothing can shelter men from those blows. What is the reason it could never be cried down? Man is an enemy to his own disquiet; what man would continue upon the rack, if it were in his power to deliver himself? Why have all human remedies been without success, and not able to extinguish those operations, though all the wickedness of the heart hath been ready to assist and second the attempt? It hath pursued men notwithstanding all the violence used against it; and renewed its scourges with more severity, as men deal with their resisting slaves. Man can as little silence those thunders in his soul, as he can the thunders in the heavens; he must strip himself of his humanity, before he can be stripped of an accusing and affrighting conscience; it sticks as close to him as his nature; since man cannot throw out the process it makes against him, it is an evidence that some higher power secures its throne and standing. Who should put this scourge into the hand of conscience, which no man in the world is able to wrest out?

     (4.) We may add, the comfortable reflections of conscience. There are excusing, as well as accusing reflections of conscience, when things are done as works of the “law of nature,” (Rom. 2:15):

(Ro 2:15) 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them   ESV

as it doth not forbear to accuse and torture, when a wickedness, though unknown to others, is committed; so when a man hath done well, though he be attacked with all the calumnies the wit of man can forge, yet his conscience justifies the action, and fills him with a singular contentment. As there is torture in sinning, so there is peace and joy in well-doing. Neither of those it could do, if it did not understand a Sovereign Judge, who punishes the rebels, and rewards the well-doer. Conscience is the foundation of all religion; and the two pillars upon which it is built, are the being of God, and the bounty of God to those that “diligently seek him.” This proves the existence of God. If there were no God, conscience were useless; the operations of it would have no foundation, if there were not an eye to take notice, and a hand to punish or reward the action. The accusations of conscience evidence the omniscience and the holiness of God; the terrors of conscience, the justice of God; the approbations of conscience, the goodness of God. All the order in the world owes itself, next to the providence of God, to conscience; without it the world would be a Golgotha. As the creatures witness, there was a first cause that produced them, so this principle in man evidenceth itself to be set by the same hand, for the good of that which it had so framed. There could be no conscience if there were no God, and man could not be a rational creature, if there were no conscience. As there is a rule in us, there must be a judge, whether our actions be according to the rule. And since conscience in our corrupted state is in some particular misled, there must be a power superior to conscience, to judge how it hath behaved itself in its deputed office; we must come to some supreme judge, who can judge conscience itself. As a man can have no surer evidence that he is a being, than because he thinks he is a thinking being; so there is no surer evidence in nature that there is a God, than that every man hath a natural principle in him, which continually cites him before God, and puts him in mind of him, and makes him one way or other fear him, and reflects upon him whether he will or no. A man hath less power over his conscience, than over any other faculty; he may choose whether he will exercise his understanding about, or move his will to such an object; but he hath no such authority over his conscience: he cannot limit it, or cause it to cease from acting and reflecting; and therefore, both that, and the law about which it acts, are settled by some Supreme Authority in the mind of man, and this is God.

     Fourthly. The evidence of a God results from the vastness of desires in man, and the real dissatisfaction he hath in everything below himself. Man hath a boundless appetite after some sovereign good; as his understanding is more capacious than anything below, so is his appetite larger. This affection of desire exceeds all other affections. Love is determined to something known; fear, to something apprehended: but desires approach nearer to infiniteness, and pursue, not only what we know, or what we have a glimpse of, but what we find wanting in what we already enjoy. That which the desire of man is most naturally carried after is bonum; some fully satisfying good. We desire knowledge by the sole impulse of reason, but we desire good before the excitement of reason; and the desire is always after good, but not always after knowledge. Now the soul of man finds an imperfection in everything here, and cannot scrape up a perfect satisfaction and felicity. In the highest fruitions of worldly things it is still pursuing something else, which speaks a defect in what it already hath. The world may afford a felicity for our dust, the body, but not for the inhabitant in it; it is too mean for that. Is there any one soul among the sons of men, that can upon a due inquiry say it was at rest and wanted no more, that hath not sometimes had desires after an immaterial good? The soul “follows hard after” such a thing, and hath frequent looks after it (Ps. 63:8).

(Ps 63:8) 8  My soul clings to you;
     your right hand upholds me.
  ESV

Man desires a stable good, but no sublunary thing is so; and he that doth not desire such a good, wants the rational nature of a man. This is as natural as understanding, will, and conscience. Whence should the soul of man have those desires? how came it to understand that something is still wanting to make its nature more perfect, if there were not in it some notion of a more perfect being which can give it rest? Can such a capacity be supposed to be in it without something in being able to satisfy it? if so, the noblest creature in the world is miserablest, and in a worse condition than any other.

     Other creatures obtain their ultimate desires, “they are filled with good,” (Ps. 104:28):

(Ps 104:28) 28  When you give it to them, they gather it up;
     when you open your hand, they are filled with good things.
  ESV

and shall man only have a vast desire without any possibility of enjoyment? Nothing in man is in vain; he hath objects for his affections, as well as affections for objects; every member of his body hath its end, and doth attain it; every affection of his soul hath an object, and that in this world; and shall there be none for his desire, which comes nearest to infinite of any affection planted in him? This boundless desire had not its original from man himself; nothing would render itself restless; something above the bounds of this world implanted those desires after a higher good, and made him restless in everything else. And since the soul can only rest in that which is infinite, there is something infinite for it to rest in; since nothing in the world, though a man had the whole, can give it a satisfaction, there is something above the world only capable to do it, otherwise the soul would be always without it, and be more in vain than any other creature. There is, therefore, some infinite being that can only give a contentment to the soul, and this is God. And that goodness which implanted such desires in the soul, would not do it to no purpose, and mock it in giving it an infinite desire of satisfaction, without intending it the pleasure of enjoyment, if it doth not by its own folly deprive itself of it. The felicity of human nature must needs exceed that which is allotted to other creatures.

The Existence and Attributes of God

The Bondage of the Will
     Martin Luther | (1483-1546)


     Sect. CXII. — “MY Spirit shall not always judge in man; for he is flesh.” These are, verbatim, the words of Moses: and if we would away with our own dreams, the words as they there stand, are, I think, sufficiently plain and clear. And that they are the words of an angry God, is fully manifest, both from what precedes, and from what follows, together with the effect — the flood! The cause of their being spoken, was, the sons of men taking unto them wives from the mere lust of the flesh, and then, so filling the earth with violence, as to cause God to hasten the flood, and scarcely to delay that for “an hundred and twenty years,” (Gen. vi. 1-3,) which, but for them, He would never have brought upon the earth at all. Read and study Moses, and you will plainly see that this is his meaning.

     But it is no wonder that the Scriptures should be obscure, or that you should be enabled to establish from them, not only a free, but a divine will, where you are allowed so to trifle with them, as to seek to make out of them a Virgilian patch-work. And this is what you call, clearing up difficulties, and putting an end to all dispute by means of an interpretation! But it is with these trifling vanities that Jerome and Origen have filled the world: and have been the original cause of that pestilent practice — the not attending to the simplicity of the Scriptures.

     It is enough for me to prove, that in this passage, the divine authority calls men “flesh;” and flesh, in that sense, that the Spirit of God could not continue among them, but was, at a decreed time, to be taken from them. And what God meant when He declared that His Spirit should not “always judge among men,” is explained immediately afterwards, where He determines “an hundred and twenty years” as the time that He would still continue to judge.

     Here He contrasts “spirit” with “flesh:” shewing that men being flesh, receive not the Spirit: and He, as being a Spirit, cannot approve of flesh: ‘wherefore it is, that the Spirit, after “an hundred and twenty years,” is to be withdrawn. Hence you may understand the passage of Moses thus — My Spirit, which is in Noah and in the other holy men, rebukes those impious ones, by the word of their preaching, and by their holy lives, (for to “judge among men,” is to act among them in the office of the word; to reprove, to rebuke, to beseech them, opportunely and importunely,) but in vain: for they, being blinded and hardened by the flesh, only become the worse the more they are judged. — And so it ever is, that wherever the Word of God comes forth in the world, these men become the worse, the more they hear of it. And this is the reason why wrath is hastened, even as the flood was hastened at that time: because, they now, not only sin, but even despise grace: as Christ saith, “Light is come into the world, and men hate the light.” (John iii. 19.)

     Since, therefore, men, according to the testimony of God Himself, are “flesh,” they can savour of nothing but flesh; so far is it from possibility that “Free-will” should do any thing but sin. And if, even while the Spirit of God is among them calling and teaching, they only become worse, what will they do when left to themselves without the Spirit of God!


The Bondage of the Will   or   Christian Classics Ethereal Library


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