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2/16/2018     Yesterday     Tomorrow
Genesis 49     Luke 2     Job 15     1 Corinthians 3


Jacob Blesses His Sons

Genesis 49:1 Then Jacob called his sons and said, “Gather yourselves together, that I may tell you what shall happen to you in days to come.

2  “Assemble and listen, O sons of Jacob,
listen to Israel your father.

3  “Reuben, you are my firstborn,
my might, and the firstfruits of my strength,
preeminent in dignity and preeminent in power.
4  Unstable as water, you shall not have preeminence,
because you went up to your father’s bed;
then you defiled it—he went up to my couch!

5  “Simeon and Levi are brothers;
weapons of violence are their swords.
6  Let my soul come not into their council;
O my glory, be not joined to their company.
For in their anger they killed men,
and in their willfulness they hamstrung oxen.
7  Cursed be their anger, for it is fierce,
and their wrath, for it is cruel!
I will divide them in Jacob
and scatter them in Israel.

8  “Judah, your brothers shall praise you;
your hand shall be on the neck of your enemies;
your father’s sons shall bow down before you.
9  Judah is a lion’s cub;
from the prey, my son, you have gone up.
He stooped down; he crouched as a lion
and as a lioness; who dares rouse him?
10  The scepter shall not depart from Judah,
nor the ruler’s staff from between his feet,
until tribute comes to him;
and to him shall be the obedience of the peoples.
11  Binding his foal to the vine
and his donkey’s colt to the choice vine,
he has washed his garments in wine
and his vesture in the blood of grapes.
12  His eyes are darker than wine,
and his teeth whiter than milk.

13  “Zebulun shall dwell at the shore of the sea;
he shall become a haven for ships,
and his border shall be at Sidon.

14  “Issachar is a strong donkey,
crouching between the sheepfolds.
15  He saw that a resting place was good,
and that the land was pleasant,
so he bowed his shoulder to bear,
and became a servant at forced labor.

16  “Dan shall judge his people
as one of the tribes of Israel.
17  Dan shall be a serpent in the way,
a viper by the path,
that bites the horse’s heels
so that his rider falls backward.
18  I wait for your salvation, O LORD.

19  “Raiders shall raid Gad,
but he shall raid at their heels.

20  “Asher’s food shall be rich,
and he shall yield royal delicacies.

21  “Naphtali is a doe let loose
that bears beautiful fawns.

22  “Joseph is a fruitful bough,
a fruitful bough by a spring;
his branches run over the wall.
23  The archers bitterly attacked him,
shot at him, and harassed him severely,
24  yet his bow remained unmoved;
his arms were made agile
by the hands of the Mighty One of Jacob
(from there is the Shepherd, the Stone of Israel),
25  by the God of your father who will help you,
by the Almighty who will bless you
with blessings of heaven above,
blessings of the deep that crouches beneath,
blessings of the breasts and of the womb.
26  The blessings of your father
are mighty beyond the blessings of my parents,
up to the bounties of the everlasting hills.
May they be on the head of Joseph,
and on the brow of him who was set apart from his brothers.

27  “Benjamin is a ravenous wolf,
in the morning devouring the prey
and at evening dividing the spoil.”



The Birth of Jesus Christ

Luke 2 In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when Quirinius was governor of Syria. 3 And all went to be registered, each to his own town. 4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed, who was with child. 6 And while they were there, the time came for her to give birth. 7 And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

The Shepherds and the Angels

8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,

14  “Glory to God in the highest,
and on earth peace among those with whom he is pleased!”

15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

Jesus Presented at the Temple

22 And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” 25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28 he took him up in his arms and blessed God and said,

29  “Lord, now you are letting your servant depart in peace,
according to your word;
30  for my eyes have seen your salvation
31  that you have prepared in the presence of all peoples,
32  a light for revelation to the Gentiles,
and for glory to your people Israel.”

33 And his father and his mother marveled at what was said about him. 34 And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” 36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.

The Return to Nazareth

39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him.

The Boy Jesus in the Temple

41 Now his parents went to Jerusalem every year at the Feast of the Passover. 42 And when he was twelve years old, they went up according to custom. 43 And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the group they went a day’s journey, but then they began to search for him among their relatives and acquaintances, 45 and when they did not find him, they returned to Jerusalem, searching for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 And when his parents saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” 49 And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” 50 And they did not understand the saying that he spoke to them. 51 And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart.

52 And Jesus increased in wisdom and in stature and in favor with God and man.


Eliphaz Accuses: Job Does Not Fear God

Job 15:1 Then Eliphaz the Temanite answered and said:

2  “Should a wise man answer with windy knowledge,
and fill his belly with the east wind?
3  Should he argue in unprofitable talk,
or in words with which he can do no good?
4  But you are doing away with the fear of God
and hindering meditation before God.
5  For your iniquity teaches your mouth,
and you choose the tongue of the crafty.
6  Your own mouth condemns you, and not I;
your own lips testify against you.

7  “Are you the first man who was born?
Or were you brought forth before the hills?
8  Have you listened in the council of God?
And do you limit wisdom to yourself?
9  What do you know that we do not know?
What do you understand that is not clear to us?
10  Both the gray-haired and the aged are among us,
older than your father.
11  Are the comforts of God too small for you,
or the word that deals gently with you?
12  Why does your heart carry you away,
and why do your eyes flash,
13  that you turn your spirit against God
and bring such words out of your mouth?
14  What is man, that he can be pure?
Or he who is born of a woman, that he can be righteous?
15  Behold, God puts no trust in his holy ones,
and the heavens are not pure in his sight;
16  how much less one who is abominable and corrupt,
a man who drinks injustice like water!

17  “I will show you; hear me,
and what I have seen I will declare
18  (what wise men have told,
without hiding it from their fathers,
19  to whom alone the land was given,
and no stranger passed among them).
20  The wicked man writhes in pain all his days,
through all the years that are laid up for the ruthless.
21  Dreadful sounds are in his ears;
in prosperity the destroyer will come upon him.
22  He does not believe that he will return out of darkness,
and he is marked for the sword.
23  He wanders abroad for bread, saying, ‘Where is it?’
He knows that a day of darkness is ready at his hand;
24  distress and anguish terrify him;
they prevail against him, like a king ready for battle.
25  Because he has stretched out his hand against God
and defies the Almighty,
26  running stubbornly against him
with a thickly bossed shield;
27  because he has covered his face with his fat
and gathered fat upon his waist
28  and has lived in desolate cities,
in houses that none should inhabit,
which were ready to become heaps of ruins;
29  he will not be rich, and his wealth will not endure,
nor will his possessions spread over the earth;
30  he will not depart from darkness;
the flame will dry up his shoots,
and by the breath of his mouth he will depart.
31  Let him not trust in emptiness, deceiving himself,
for emptiness will be his payment.
32  It will be paid in full before his time,
and his branch will not be green.
33  He will shake off his unripe grape like the vine,
and cast off his blossom like the olive tree.
34  For the company of the godless is barren,
and fire consumes the tents of bribery.
35  They conceive trouble and give birth to evil,
and their womb prepares deceit.”



Divisions in the Church

1 Corinthians 3:1 But I, brothers, could not address you as spiritual people, but as people of the flesh, as infants in Christ. 2 I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, 3 for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? 4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human?

5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. 9 For we are God’s fellow workers. You are God’s field, God’s building.

10 According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

16 Do you not know that you are God’s temple and that God’s Spirit dwells in you? 17 If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.

18 Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. 19 For the wisdom of this world is folly with God. For it is written, “He catches the wise in their craftiness,” 20 and again, “The Lord knows the thoughts of the wise, that they are futile.” 21 So let no one boast in men. For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are Christ’s, and Christ is God’s.

The Reformation Study Bible


What I'm Reading

The More Science, the More Reasonable the Pro-Life Position

By J. Warner Wallace 2/11/2018

     When I was a new homicide detective, much of the science and technology we now take for granted was unavailable. While fingerprint analysis was common, forensic DNA technology was still in its infancy. In addition, few locations around the country were monitored by surveillance cameras, and even fewer victims or witnesses had access to high definition video technology. Times have certainly changed. I seldom review a case today that doesn’t benefit from DNA evidence, and more cases involve smart phone videos than ever before. As a result, it’s far easier to identify suspects than it has been in the past.

     Crime scenes aren’t the only locations that have benefited from scientific advances. Technology is also making it easier to identify fetal humans in the womb. In a recent article in The Atlantic, journalist Emma Green reported that pro-life advocates “are tracking new developments in neonatal research and technology – and transforming one of America’s most contentious debates.” She’s right. When trying to answer the critical question, “What is a fetus, and when (if ever) is it human?” science can now help provide us with an answer, using many of the same categories of forensic technology I’ve used at crime scenes:

     DNA Evidence | We now know that from the moment of conception, the resulting fetal human has a unique DNA, distinct from the mother and father. This DNA will not change as the fetal human continues to age over the course of his or her life, and the unique nature of the DNA identifies the baby as a member of the human species immediately.

     Fingerprint Evidence | Fingerprints begin to develop relatively early in the life of fetal humans. Pads (bumps) form on the baby’s fingertips and palms within 6 to 13 weeks of conception, and as early as 10 weeks, these pads begin to develop the epidermal ridges destined to become fingerprints. From the very beginning they are unique to each fetal human, and by 21 to 24 weeks they will possess their final, mature form.

     Video Imaging Evidence | 4D ultrasound technology now allows us to reproduce a moving image of fetal humans in the womb. Using sound waves, it creates a series of three-dimensional images resulting in what looks like a livevideo. The clarity of these video images is remarkable, showing every movement and feature of the baby – in real time. When jurors watch a video taken at a crime scene, it’s far easier for them to identify the suspect. When watching 4D ultrasound videos, it’s far easier to identify fetal humans as… humans.

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J. Warner Wallace is a Cold-Case Detective, a Christian Case Maker, and the author of:

Being Prophetic Without Being a Self-Righteous Know-It-All

By Dennis R. Edwards 2/7/2017

Nowadays, especially in light of the new president’s administration, virtually everyone wants to be a prophet, as some claim to “speak truth to power” while thundering from their echo chambers, or glibly offering alternative facts without blinking an eye. Yet, words of deep wisdom simultaneously ring out from others with boldness, clarity, conviction, and faith, offering a clarion call for proper thinking and godly action. Discernment is of paramount importance.

     We have always needed prophets, women and men who speak to the now as well as the not-yet, who foretell and forth-tell, who agitate and activate, whose parabolic pondering take us on a trajectory toward truth. The goal of biblical prophecy was to get the people of God to turn in the right direction.

     The Hebrew command, shuv, is often translated as “repent,” or “turn.” One of my Old Testament professors from way back in the day, the “punny” Dr. Walter Kaiser, would often say “Israel’s prophets gave the people a shuv in the right direction.”

     Four Principles That Guide Prophetic Ministry | Over the years, some have said that I posses a prophetic gift (and the longer I serve God’s people the more I understand the words of Jesus in Matt 13:57 —let the reader understand!). Here are four principles that guide my prophetic ministry. I offer this for those in the “school of the prophets” as well as those who are trying to discern the holy among all manner of uttering.

     1. Do the biblical exegesis | The Old Testament prophets typically opened their oracles with “This is what YHWH says!” Lots of people claim to speak for the LORD, but sometimes human words actually come from knee-jerk reactionary anger, damaged psyches, wishful thinking, Oprah, or last night’s spicy meal. Throwing Bible verses at people or posting them on Facebook isn’t the same as understanding what God is saying. Studying Scripture is hard work.

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Dennis R. Edwards hails from New York City, by way of Washington, DC. He's a learner and a teacher, a husband and a father, a pastor and servant. His BS degree is from Cornell (chemical engineering), his MDiv from Trinity Evangelical Divinity School, and both his MA and PhD (in Biblical Studies) are from The Catholic University of America. He has been in urban ministry for more than 2 decades, having started churches in Brooklyn, NY and Washington, DC and currently serving a congregation in Minneapolis, MN. He's also been an adjunct seminary instructor for several years. He likes to lift weights, ride his bicycle, play racquetball, play around on his saxophone and flute, eat, and read. And he has no witty thing to say as the final sentence of this bio.

Resolved: To Read the Bible Why and How to Journey in the Word

By David Mathis 12/31/2014

     Whether you feel like a beginner, or the grizzled old veteran, one of the most important things you can do is regularly read the Bible for yourself.

     It is a remarkable thing that we have Bibles we can read personally, whenever we want. For most of church history, and still today in many places in the world, Christians have not had their own personal copies of the Bible. They had to gather to hear someone read it to them. “Devote yourself to the public reading of Scripture” (1 Timothy 4:13) was all they had for Bible time.

     But now, with printed Bibles and electronic options galore, we have priceless access to God’s very words to us, words that we are so tragically tempted to take lightly. Reading your own copy of the Bible daily is not a law that every believer must abide; most Christians have not had this option. But daily Bible reading is an extraordinary means of God’s grace. Why miss this bounty and blessing?

     The Whole Thing? | “All Scripture,” says 2 Timothy 3:16, “is breathed out by God and profitable.” It is the whole Bible, says Sinclair Ferguson, which was given to make whole Christians. Everything in Scripture, from Genesis 1 to Revelation 22, is for the good of the church. “Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (1 Corinthians 10:11). “Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4).

     But not every text functions to build our faith in the same way, and has the same effect for every one of God’s children in the new covenant. It is a wonderful thing to read all the way through the Bible. It is something that pastors and teachers in the church should strongly consider doing on an annual basis, to let all the Scriptural data pass before their eyes for continually informing their public theological claims. But this is not a yoke to be set on every Christian every year. Though it would be a good thing for every Christian to try at some point, or at least to have some multi-year plan in place to eventually get you through the whole Bible in some cycle.

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     David Mathis (@davidcmathis) is executive editor for desiringGod.org, pastor at Cities Church in Minneapolis/Saint Paul, and adjunct professor for Bethlehem College & Seminary. He is the husband of Megan, father of four, and his regular articles are available online at desiringGod.org/mathis.

David Mathis Books:

A Dozen Book Favorites, Part 1

By Kenneth Richard Samples 1/2/2018

     Only human beings read. The great Greek philosopher Aristotle thought the distinguishing feature of people is their ability to use language. And humans use their unique language ability to think, speak, write, and read.

     From a historic Christian perspective, the idea of human exceptionalism is grounded in the biblical truth that people are made in the image of God (Genesis 1:26–27). This imago Dei endowment makes people capable of hunting and gathering truth. And since Christians affirm a propositional (words, statements) revelation from God in the Bible, they join with the Jewish tradition as People of the Book. Thus, reading is a great gift and privilege, but one may also argue that it is a responsibility according to our profound created nature.

     12 Book Favorites | This is part one of a three-part series on some of my favorite books. The topics cover theology, philosophy, apologetics, and education. I also note how the books have been helpful to me. The books are listed in alphabetical order, not order of preference:

     1. Confessions by St. Augustine

     This is St. Augustine’s most famous book and one of the most important Christian books in history. Augustine’s autobiography actually created the genre of biographical writings in Western civilization. Thus, this book is both a Christian and literary classic and it appears in all the great books reading programs. The title, Confessions, is understood in a triple sense: confession of sin, confession of a newfound faith, and confession of the glory of God. When I read this book, I benefit from Augustine’s great wisdom as a Christian philosopher and theologian. But personally, I feel I’m reading the words of an empathetic Christian friend and counselor.

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     Philosopher and theologian Kenneth Richard Samples has a great passion to help people understand the reasonableness and relevance of Christianity's truth claims. Through his writing and speaking as senior research scholar at Reasons to Believe (RTB), he encourages believers to develop a logically defensible faith and challenges skeptics to engage Christianity at a philosophical worldview level.

     An intellectual even at a young age, Kenneth's journey to faith in Christ began in earnest during his teenage years as he wrestled with a deep sense of longing and restlessness. His older brother's suicide spurred his efforts to seek answers to life's "big questions." Eventually, he began reading the Bible and attending church, but it was his sister's gift of Mere Christianity by C. S. Lewis that helped Kenneth to truly understand the Christian Gospel and to accept Jesus Christ as Lord and Savior. From then on, he pursued an intellectually satisfying and deeply personal faith.

     Today, Kenneth focuses on demonstrating the unique compatibility of Christianity's great doctrinal truths with reason and logic. He is the author of several books, including God Among Sages, Christian Endgame, 7 Truths That Changed the World, A World of Difference, and Without a Doubt. He leads RTB's Straight Thinking podcast and also writes Reflections, a weekly blog dedicated to exploring the Christian worldview. Kenneth has spoken at universities and churches around the world on such topics as religion and worldview, the identity of Jesus, and Christian apologetics. He also makes frequent guest appearances on radio programs such as The Frank Sontag Show, Issues Etc., and Stand to Reason, lectures as an adjunct professor at Biola University, and teaches adult classes at Christ Reformed Church in Southern California.

     An avid student of American history, Kenneth earned a BA in social science with an emphasis in history and philosophy from Concordia University and an MA in theological studies from Talbot School of Theology. Prior to joining RTB in 1997, Kenneth worked for seven years as senior research consultant and correspondence editor at Christian Research Institute, where he regularly cohosted The Bible Answer Man, a popular call-in radio program founded by renowned apologist Dr. Walter Martin. In addition, Kenneth's articles have been published in Christianity Today, Christian Research Journal, and Facts for Faith, and he holds memberships in the Evangelical Philosophical Society, the Evangelical Theological Society, and the International Society of Christian Apologetics.

     Kenneth lives in Southern California with his wife, Joan. They have three children.


Kenneth Richard Samples Books:

Read The Psalms In "1" Year

Psalm 21

The King Rejoices in the LORD’s Strength
21 To The Choirmaster. A Psalm Of David.

1 O LORD, in your strength the king rejoices,
and in your salvation how greatly he exults!
2 You have given him his heart’s desire
and have not withheld the request of his lips. Selah
3 For you meet him with rich blessings;
you set a crown of fine gold upon his head.
4 He asked life of you; you gave it to him,
length of days forever and ever.
5 His glory is great through your salvation;
splendor and majesty you bestow on him.
6 For you make him most blessed forever;
you make him glad with the joy of your presence.
7 For the king trusts in the LORD,
and through the steadfast love of the Most High he shall not be moved.

ESV Study Bible

Genesis 49; Luke 2; Job 15; 1 Corinthians 3

By Don Carson 2/16/2018

     JESUS GREW UP A THOROUGHLY Jewish boy. Not only was his lineage Jewish, it was Davidic: legally, he belonged to the suppressed royal house (Luke 2:4). Imperial politics were divinely manipulated to ensure that Jesus would be born in the ancient town of David (2:1-4, 11). On the eighth day of his life, he was circumcised (2:21). At the appropriate time, Mary and Joseph offered a sacrifice in keeping with the Law’s prescription of what was required of every firstborn male (2:22-24). “Joseph and Mary,” we are told, did “everything required by the Law of the Lord” (2:39). In the first days of Jesus’ life, Simeon prophetically addressed God in prayer, declaring that the coming of Jesus was “for glory to your people Israel” (2:32); aged Anna “gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem” (2:38). Every year, Joseph and Mary traveled the long miles from Nazareth to Jerusalem to participate in the Feast of Passover, “according to the custom” (2:41-42), joining tens of thousands of other pilgrims; and of course, Jesus went along, witnessed the slaughter of thousands of Passover lambs, heard the temple choirs, and recited the ancient Scriptures. At the age of twelve, Jesus’ constant exposure to the heritage of his people and the content of their Scriptures led to the extraordinary exchanges he enjoyed with the temple teachers (2:41-52).

     We cannot begin to grasp the categories in which Jesus spoke and acted, the categories in which his life and ministry, his death and resurrection, have significance, unless we find them in the ancient Hebrew Bible.

     Yet that is not all there is to say. That same Bible does not begin with Abraham and the origins of the Israelites. It begins with God, the origin of the universe, the creation of human beings bearing God’s image, the wretched rebellion of the Fall, the first cycles of judgment and forgiveness, the first promises of redemption to come. Certainly Paul understood that the Bible’s long story of the Jews must be set within the still longer story of the human race, and that even the first calling of the man who is the ancestor of all Jews specifies that through him all the nations of the earth will be blessed (Gal. 3; cf. Gen. 12). Here at the beginning of Jesus’ life, the same framework peeps through. Simeon praises the Sovereign Lord for allowing him to live to see this baby: “For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel” (2:31-32).

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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:

Apocryphal Writings are All Written in the Second Century or Later

By Michael J. Kruger 2/13/2017

     In the prior post, we discussed the first basic fact about the New Testament canon, namely that the New Testament writings are the earliest Christian texts we possess. We were careful to make clear that the early date of these books does not make them canonical, but the early date does show that these books were written during a time period when eyewitnesses of Jesus were still alive.

     In this current post, we address the issue of “apocryphal” New Testament writings. These are writings that were not included in the New Testament, but have a similar genre (gospels, acts, letters, apocalypses, etc.). And these writings are often attributed to famous individuals; e.g., the Gospel of Peter, the Gospel of Thomas, the Acts of John.

     While we cannot go into extensive detail about these various apocryphal writings, we can at least note one basic fact that is often overlooked: all of these apocryphal writings are dated to the second century or later. Thus, this post is the corollary of the prior one. Not only are all New Testament writings from the first century, but all apocryphal writings (at least the ones that are extant) are from the second century or later. And many are from the third or fourth century.

     What is particularly noteworthy about this fact is that even critical scholars agree. While there is dispute over the dating of some New Testament books (e.g., 2 Peter, the Pastoral Epistles), there is virtual unanimity over the late date of apocryphal books. There are, of course, fringe attempts to place some apocryphal writings into the first century—e.g., Crossan argues that a “cross gospel” embedded in the Gospel of Peter is from the first century—but these suggestions have not been widely received.

     The observation of this simple fact quickly calls into question sensationalistic claims about how these “lost” books contain the “real” version of Christianity.

Click here to go to source

     Michael J. Kruger, President and Samuel C. Patterson Professor of New Testament and Early Christianity at Reformed Theological Seminary, Charlotte, NC.  For more on my background and research interests, see here. Michael J. Kruger Books

Canon Revisited: Establishing the Origins and Authority of the New Testament Books
The Question of Canon: Challenging the Status Quo in the New Testament Debate
A Biblical-Theological Introduction to the New Testament: The Gospel Realized
The Heresy of Orthodoxy: How Contemporary Culture's Fascination with Diversity Has Reshaped Our Understanding of Early Christianity
The Early Text of the New Testament

The Institutes of the Christian Religion

Translated by Henry Beveridge

     3. I come to the Kingly office, of which it were in vain to speak, without previously reminding the reader that its nature is spiritual; because it is from thence we learn its efficacy, the benefits it confers, its whole power and eternity. Eternity, moreover, which in Daniel an angel attributes to the office of Christ (Dan. 2:44), in Luke an angel justly applies to the salvation of his people (Luke 1:33). But this is also twofold, and must be viewed in two ways; the one pertains to the whole body of the Church the other is proper to each member. To the former is to be referred what is said in the Psalms, "Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever, as the moon, and as a faithful witness in heaven," (Ps. 89:35, 37). There can be no doubt that God here promises that he will be, by the hand of his Son, the eternal governor and defender of the Church. In none but Christ will the fulfilment of this prophecy be found; since immediately after Solomon's death the kingdom in n great measure lost its dignity, and, with ignominy to the family of David, was transferred to a private individual. Afterwards decaying by degrees, it at length came to a sad and dishonourable end. In the same sense are we to understand the exclamation of Isaiah, "Who shall declare his generation?" (Isaiah 53:8). For he asserts that Christ will so survive death as to be connected with his members. Therefore, as often as we hear that Christ is armed with eternal power, let us learn that the perpetuity of the Church is thus effectually secured; that amid the turbulent agitations by which it is constantly harassed, and the grievous and fearful commotions which threaten innumerable disasters, it still remains safe. Thus, when David derides the audacity of the enemy who attempt to throw off the yoke of God and his anointed, and says, that kings and nations rage "in vain," (Ps. 2:2-4), because he who sitteth in the heaven is strong enough to repel their assaults, assuring believers of the perpetual preservation of the Church, he animates them to have good hope whenever it is occasionally oppressed. So, in another place, when speaking in the person of God, he says, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool," (Ps. 110:1), he reminds us, that however numerous and powerful the enemies who conspire to assault the Church, they are not possessed of strength sufficient to prevail against the immortal decree by which he appointed his Son eternal King. Whence it follows that the devil, with the whole power of the world, can never possibly destroy the Church, which is founded on the eternal throne of Christ. Then in regard to the special use to be made by each believer, this same eternity ought to elevate us to the hope of a blessed immortality. For we see that every thing which is earthly, and of the world, is temporary, and soon fades away. Christ, therefore, to raise our hope to the heavens, declares that his kingdom is not of this world (John 18:36). In fine, let each of us, when he hears that the kingdom of Christ is spiritual, be roused by the thought to entertain the hope of a better life, and to expect that as it is now protected by the hand of Christ, so it will be fully realised in a future life.

4. That the strength and utility of the kingdom of Christ cannot, as we have said, be fully perceived without recognising it as spiritual, is sufficiently apparent, even from this, that having during the whole course of our lives to war under the cross, our condition here is bitter and wretched. What then would it avail us to be ranged under the government of a heavenly King, if its benefits were not realised beyond the present earthly life? We must, therefore, know that the happiness which is promised to us in Christ does not consist in external advantages--such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights, such as the flesh is wont to long for--but properly belongs to the heavenly life. As in the world the prosperous and desirable condition of a people consists partly in the abundance of temporal good and domestic peace, and partly in the strong protection which gives security against external violence; so Christ also enriches his people with all things necessary to the eternal salvation of their souls and fortifies them with courage to stand unassailable by all the attacks of spiritual foes. Whence we infer, that he reigns more for us than for himself, and that both within us and without us; that being replenished, in so far as God knows to be expedient, with the gifts of the Spirit, of which we are naturally destitute, we may feel from their first fruits, that we are truly united to God for perfect blessedness; and then trusting to the power of the same Spirit, may not doubt that we shall always be victorious against the devil, the world, and every thing that can do us harm. To this effect was our Saviour's reply to the Pharisees, "The kingdom of God is within you." "The kingdom of God cometh not with observation," (Luke 17:21, 22). It is probable that on his declaring himself to be that King under whom the highest blessing of God was to be expected, they had in derision asked him to produce his insignia. But to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, he bids them enter into their consciences, for "the kingdom of God" is "righteousness, and peace, and joy in the Holy Ghost," (Rom. 14:17). These words briefly teach what the kingdom of Christ bestows upon us. Not being earthly or carnal, and so subject to corruption, but spiritual, it raises us even to eternal life, so that we can patiently live at present under toil, hunger, cold, contempt, disgrace, and other annoyances; contented with this, that our King will never abandon us, but will supply our necessities until our warfare is ended, and we are called to triumph: such being the nature of his kingdom, that he communicates to us whatever he received of his Father. Since then he arms and equips us by his power, adorns us with splendour and magnificence, enriches us with wealth, we here find most abundant cause of glorying, and also are inspired with boldness, so that we can contend intrepidly with the devil, sin, and death. In fine, clothed with his righteousness, we can bravely surmount all the insults of the world: and as he replenishes us liberally with his gifts, so we can in our turn bring forth fruit unto his glory.

5. Accordingly, his royal unction is not set before us as composed of oil or aromatic perfumes; but he is called the Christ of God, because "the Spirit of the Lord" rested upon him; "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord," (Isaiah 11:2). This is the oil of joy with which the Psalmist declares that he was anointed above his fellows (Ps. 45:7). For, as has been said, he was not enriched privately for himself, but that he might refresh the parched and hungry with his abundance. For as the Father is said to have given the Spirit to the Son without measure (John 3:34), so the reason is expressed, that we might all receive of his fulness, and grace for grace (John 1:16). From this fountain flows the copious supply (of which Paul makes mention, Eph. 4:7) by which grace is variously distributed to believers according to the measure of the gift of Christ. Here we have ample confirmation of what I said, that the kingdom of Christ consists in the Spirit, and not in earthly delights or pomp, and that hence, in order to be partakers with him, we must renounce the world. A visible symbol of this grace was exhibited at the baptism of Christ, when the Spirit rested upon him in the form of a dove. To designate the Spirit and his gifts by the term "unction" is not new, and ought not to seem absurd (see 1 John 2:20, 27), because this is the only quarter from which we derive life; but especially in what regards the heavenly life, there is not a drop of vigour in us save what the Holy Spirit instils, who has chosen his seat in Christ, that thence the heavenly riches, of which we are destitute, might flow to us in copious abundance. But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians. Moreover, from this eternity of which we have spoken, there is nothing derogatory in the expression of Paul, "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father," (1 Cor. 15:24); and also, "Then shall the Son also himself be subject unto him that put all things under him, that God may be all in and" (1 Cor. 15:28); for the meaning merely is, that, in that perfect glory, the administration of the kingdom will not be such as it now is. For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us. Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God. And, indeed, his sitting at the right hand of the Father has the same meaning as if he was called the vicegerent of the Father, entrusted with the whole power of government. For God is pleased, mediately (so to speak) in his person to rule and defend the Church. Thus also his being seated at the right hand of the Father is explained by Paul, in the Epistle to the Ephesians, to mean, that "he is the head over all things to the Church, which is his body," (Eph. 1:20, 22). Nor is this different in purport from what he elsewhere teaches, that God has "given him a name which is above every name; that at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," (Phil. 2:9-11). For in these words, also, he commends an arrangement in the kingdom of Christ, which is necessary for our present infirmity. Thus Paul rightly infers that God will then be the only Head of the Church, because the office of Christ, in defending the Church, shall then have been completed. For the same reason, Scripture throughout calls him Lord, the Father having appointed him over us for the express purpose of exercising his government through him. For though many lordships are celebrated in the world, yet Paul says, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8:6). Whence it is justly inferred that he is the same God, who, by the mouth of Isaiah, declared, "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King: he will save us," (Isaiah 33:22). For though he every where describes all the power which he possesses as the benefit and gift of the Father, the meaning simply is, that he reigns by divine authority, because his reason for assuming the office of Mediator was, that descending from the bosom and incomprehensible glory of the Father, he might draw near to us. Wherefore there is the greater reason that we all should with one consent prepare to obey, and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of King and Pastor towards believers, who voluntarily submit to him, so, on the other hand, we are told that he wields an iron sceptre to break and bruise all the rebellious like a potter's vessel (Ps. 2:9). We are also told that he will be the Judge of the Gentiles, that he will cover the earth with dead bodies, and level down every opposing height (Ps. 110:6). Of this examples are seen at present, but full proof will be given at the final judgment, which may be properly regarded as the last act of his reign.

6. With regard to his Priesthood, we must briefly hold its end and use to be, that as a Mediator, free from all taint, he may by his own holiness procure the favour of God for us. But because a deserved curse obstructs the entrance, and God in his character of Judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favour. Wherefore, in order that Christ might fulfil this office, it behoved him to appear with a sacrifice. For even under the law of the priesthood it was forbidden to enter the sanctuary without blood, to teach the worshipper that however the priest might interpose to deprecate, God could not be propitiated without the expiation of sin. On this subject the Apostle discourses at length in the Epistle to the Hebrews, from the seventh almost to the end of the tenth chapter. The sum comes to this, that the honour of the priesthood was competent to none but Christ, because, by the sacrifice of his death, he wiped away our guilt, and made satisfaction for sin. Of the great importance of this matter, we are reminded by that solemn oath which God uttered, and of which he declared he would not repent, "Thou art a priest for ever, after the order of Melchizedek," (Ps. 110:4). For, doubtless, his purpose was to ratify that point on which he knew that our salvation chiefly hinged. For, as has been said, there is no access to God for us or for our prayers until the priest, purging away our defilements, sanctify us, and obtain for us that favour of which the impurity of our lives and hearts deprives us. Thus we see, that if the benefit and efficacy of Christ's priesthood is to reach us, the commencement must be with his death. Whence it follows, that he by whose aid we obtain favour, must be a perpetual intercessor. From this again arises not only confidence in prayer, but also the tranquillity of pious minds, while they recline in safety on the paternal indulgence of God, and feel assured, that whatever has been consecrated by the Mediator is pleasing to him. But since God under the Law ordered sacrifices of beasts to be offered to him, there was a different and new arrangement in regard to Christ--viz. that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was any one worthy of the honour of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favourable and propitious to us, but also admit us into this most honourable alliance. For we though in ourselves polluted, in him being priests (Rev. 1:6), offer ourselves and our all to God, and freely enter the heavenly sanctuary, so that the sacrifices of prayer and praise which we present are grateful and of sweet odour before him. To this effect are the words of Christ, "For their sakes I sanctify myself," (John 17:19); for being clothed with his holiness, inasmuch as he has devoted us to the Father with himself (otherwise we were an abomination before him), we please him as if we were pure and clean, nay, even sacred. Hence that unction of the sanctuary of which mention is made in Daniel (Dan. 9:24). For we must attend to the contrast between this unction and the shadowy one which was then in use; as if the angel had said, that when the shadows were dispersed, there would be a clear priesthood in the person of Christ. The more detestable, therefore, is the fiction of those who, not content with the priesthood of Christ, have dared to take it upon themselves to sacrifice him, a thing daily attempted in the Papacy, where the mass is represented as an immolation of Christ.

__________________________________________________________________

[253] Calvin translates, "Angelum vel Interpretem magni consilii;"--"the Angel or interpreter of the great counsel."

__________________________________________________________________

     Christian Classics Ethereal Library / Public Domain      Institutes of the Christian Religion

Are You Looking For The Perfect Scenario

By Alistair Begg from The Hand of God: Finding His Care in All Circumstances

     “Potiphar, an Egyptian who was one of Pharaoh’s officials, the captain of the guard, bought [Joseph] from the Ishmaelites” (Genesis 39:1). This suggests a slave auction, an event that could not have been anything but ugly, distasteful, humiliating, and cruel for Joseph. Paraded on the slave block in full view of a leering crowd, perhaps stripped bare, he was offered for sale. There he stood, a teenager subjected to the proddings of his potential master.

     Exposure to this kind of humiliation would have ripped into the core of Joseph’s being. Try to get a sense of the pain and confusion he felt as he sought to understand what was happening to him. He was a captive in a foreign country, unable to understand the words spoken to him. He could only try to read their eyes and so figure out what they were thinking and planning.

     Joseph didn’t have to wait long to learn his fate. When the ordeal of the slave auction was over, he was taken—probably in chains and under guard—into the palatial home of Potiphar, a prominent Egyptian official.

     To put this man’s position in a modern context, we could say that Potiphar was the chief of Pharaoh’s secret police. He was in charge of dealing with political insurrectionists. People who plotted against the Pharaoh were taken into custody by Potiphar and his men, never to be heard from again.

     Potiphar’s job was to remove threats to his boss. He was a powerful man and probably had the potential for cruelty. So it is an understatement to say that the circumstances into which Joseph was thrust were less than ideal.

     Years later, reflecting upon Joseph’s life, his father, Jacob, said, “With bitterness archers attacked him; they shot at him with hostility” (Genesis 49:23). This was a graphic picture of Joseph’s vulnerability as hostile forces took potshots at him. He was exposed, alone, fearful, and wondering—and, yet, in the center of God’s will.

     Here we discover an essential and simple truth, which is this: There is no ideal place to serve God except the place in which He has set you down. There is no ideal job for you to hold, no ideal neighborhood in which to live, and no ideal church you can join.

     There are good jobs, good neighborhoods, and good churches, but no ideal ones. People who search for ideal circumstances forget that all that is ideal and perfect is saved for heaven. They launch forth on a journey destined to end in disappointment. One of my goals in this book is to spare you from making such a journey.

     Joseph’s life at this point was far from ideal. He may have been tempted to run away, give up, or become angry. But here we discover him making the most of his situation.

     Responding to similar circumstances in his life, the psalmist said, “In the Lord I take refuge. How then can you say to me: ‘Flee like a bird to your mountain’?” (Psalm 11:1).

     Sometimes circumstances make us want to run. We say to ourselves, If I could only get away for a while—maybe a weekend at the cabin or a few days at the beach.

     Refreshments and a vacation may be of temporary help, but we can’t flee from ourselves. I don’t know about you, but my biggest problem is not my circumstances, my colleagues, or my boss. My biggest problem is me.

     We may think, I never bargained for this. I never imagined being trapped in this mess. No, we probably didn’t. But God has chosen to set us down in this environment. Even in circumstances like those that surrounded Joseph, we can trace God’s hand.

     Dr. Alistair Begg | (Trent University; London School of Theology; Westminster Seminary) was born in Scotland and spent the first 30 years of life in the United Kingdom. Since September of 1983, he has been the senior pastor at Parkside Church in suburban Cleveland, Ohio. He is the daily speaker on the national radio program Truth For Life which stems from his weekly Bible teaching at Parkside. He and his wife, Susan, have three grown children.

Dr. Alistair Begg Books:



  • Heart of Old Testament 1
  • Old Testament 2
  • Old Testament 3

#1 Mark J. Boda   Acadia Divinity College

 

#2 Mark J. Boda   Acadia Divinity College

 

#3 Mark J. Boda   Acadia Divinity College

 


     Devotionals, notes, poetry and more

UCB The Word For Today
     Dealing with depression
     2/16/2018    Bob Gass

     'Your words…were my joy and my heart’s delight.’

(Je 15:16) Your words were found, and I ate them,
and your words became to me a joy
and the delight of my heart,
for I am called by your name,
O LORD, God of hosts.
ESV


     People in Bible times dealt with depression too. Elijah said, ‘I have had enough, Lord…Take my life’ (1 Kings 19:4 NIV 2011 Edition). Job said, ‘I loathe my very life’ (Job 10:1 NIV 2011 Edition). David wrote, ‘My soul is downcast’ (Psalm 42:6 NIV 2011 Edition). Now, when you’re clinically depressed you should seek professional help. But the kind of depression we’re talking about here is when your motivation is drained, your desire to pursue God is gone, your conversations have turned sour, you’re blind to your blessings, your enthusiasm is forced, and you’re in a daze regarding the future. ( I call this despair, not depression. See my article, The Cure For Despair on Feb 18. ) Here are some possible causes: 1) Sin. Sin is like a stone in your shoe; you’ll have no peace until you get it out. No holiday, job change, relationship change, or doctor will heal it. But the blood of Jesus will cleanse it (see 1 John 1:7). 2) Greed. King Ahab’s obsession with owning Naboth’s vineyard made him miserable and affected his entire family (see 1 Kings 21:4). 3) Comparisons. Constantly comparing yourself to others will depress you (see 2 Corinthians 10:12). 4) Speaking negatively. ‘The tongue can bring death or life; those who love to talk will reap the consequences’ (Proverbs 18:21 NLT). 5) Fatigue. Jesus called His disciples aside to rest. Why? Because He recognised that when fatigue walks in, faith walks out (see Mark 6:31). 6) Unforgiveness. When you refuse to forgive someone, you carry them like an albatross around your neck. So, what’s the remedy for depression? Often it starts with prayer and Bible reading. Jeremiah, who battled depression, wrote, ‘When your words came, I ate them; they were my joy and my heart’s delight.’

(1 Ki 19:4) But he himself went a day’s journey into the wilderness and came and sat down under a broom tree. And he asked that he might die, saying, “It is enough; now, O LORD, take away my life, for I am no better than my fathers.” ESV

(Job 10:1) I loathe my life;
I will give free utterance to my complaint;
I will speak in the bitterness of my soul.
 ESV

(1 Ki 19:4) But he himself went a day’s journey into the wilderness and came and sat down under a broom tree. And he asked that he might die, saying, “It is enough; now, O LORD, take away my life, for I am no better than my fathers.”  ESV

(Ps 42:6)and my God.
My soul is cast down within me;
therefore I remember you
from the land of Jordan and of Hermon,
from Mount Mizar.
 ESV

(1 Jn 1:7) But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.  ESV

(1 Ki 21:4) And Ahab went into his house vexed and sullen because of what Naboth the Jezreelite had said to him, for he had said, “I will not give you the inheritance of my fathers.” And he lay down on his bed and turned away his face and would eat no food.  ESV

(2 Co 10:12) Not that we dare to classify or compare ourselves with some of those who are commending themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.  ESV

(Pr 18:21) Death and life are in the power of the tongue,
and those who love it will eat its fruits.
 ESV

(Mk 6:31) And he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat.  ESV

Leviticus 8-10
Matthew 25:31-46

UCB The Word For Today

American Minute
     by Bill Federer

     “From the Halls of Montezuma to the Shore of Tripoli.” The Marine Corp anthem recalls when North African Barbary Pirates were seizing American ships and cargo, and selling the crews as slaves. On February 16, 1804, in the “most bold and daring act of the age,” Lieutenant Stephen Decatur sailed his ship, the Inrepid, at night into the pirate harbor of Tripoli, burned a ship and escaped unharmed amidst fierce fire. The Arabic treaty offered by Tripoli stated: “We… agreed that if American Christians are traveling with a nation that is at war with… Tripoli… neither he nor his goods shall be taken.”

American Minute

A Testament Of Devotion
     Thomas R. Kelly

     IV. ENTRANCE INTO SUFFERING

     Another fruit of holy obedience is entrance into suffering. I would not magnify joy and rapture, although they are unspeakably great in the committed life. For joy and rapture need no advocates. But we shrink from suffering and can easily call all suffering an evil thing. Yet we live in an epoch of tragic sorrows, when man is adding to the crueler forces of nature such blasphemous horrors as drag soul as well as body into hell. And holy obedience must walk in this world, not aloof and preoccupied, but stained with sorrow's travail.

     Nor is the God-blinded soul given blissful oblivion but, rather, excruciatingly sensitive eyesight toward the world of men. The sources of suffering for the tendered soul are infinitely multiplied, well-nigh beyond all endurance. Ponder this paradox in religious experience: "Nothing matters; everything matters." I recently had an unforgettable hour with a Hindu monk. He knew the secret of this paradox which we discussed together: "Nothing matters; everything matters." It is a key of entrance into suffering. He who knows only one-half of the paradox can never enter that door of mystery and survive.

     There is a lusty, adolescent way of thought among us which oversimplifies the question of suffering. It merely says, "Let us remove it." And some suffering can, through more suffering, be removed. But there is an inexorable residue which confronts you and me and the blighted souls of Europe and China and the Near East and India, awful, unremovable in a life time, withering all souls not genuinely rooted in Eternity itself. The Germans call it Schicksal or Destiny. Under this word they gather all the vast forces of nature and disease and the convulsive upheavals of social life which sweep them along, as individuals, like debris in a raging flood, into an unknown end. Those who are not prepared by the inner certitude of Job, "I know that my Avenger liveth" (Job 19:25) must perish in the flood.

     One returns from Europe with the sound of weeping in one's ears, in order to say, "Don't be deceived. You must face Destiny. Preparation is only possible now. Don't be fooled by your sunny skies. When the rains descend and the floods come and the winds blow and beat upon your house, your private dwelling, your own family, your own fair hopes, your own strong muscles, your own body, your own soul itself, then it is well-nigh too late to build a house. You can only go inside what house you have and pray that it is founded upon the Rock. Be not deceived by distance in time or space, or the false security of a bank account and an automobile and good health and willing hands to work. Thousands, perhaps millions as good as you have had all these things and are perishing in body and, worse still, in soul today."


A Testament of Devotion

Lean Into God
     Compiled by Richard S. Adams


Work as if you were to live 100 years;
pray as if you were to die tomorrow.
--- Benjamin Franklin

Comfort and prosperity have never enriched the world
as much as adversity has.
--- Billy Graham

Prayer is the native movement of the spiritual life that receives its meaning and its soul only in Eternity, that works in the style and scale of Eternity, owns its principles, and speaks its speech. It is the will’s congenial surrender to that Redemption and Reconciliation between loving wills which is God’s Eternity acting in time. We beseech God because He first besought us.
--- P.T. Forsyth

Mr. Worldly-Wiseman is not an ancient relic of the past. He is everywhere today, disguising his heresy and error by proclaiming the gospel of contentment and peace achieved by self-satisfaction and works. If he mentions Christ, it is not as the Savior who took our place, but as a good example of an exemplary life. Do we need a good example to rescue us, or do we need a Savior?
--- John Bunyan, The Pilgrim's Progress: From This World to That Which Is to Come

... from here, there and everywhere


Journal of John Woolman 2/16
     University of Virginia Library 1994

     Soon after my return home I felt an increasing concern for Friends on our seacoast; and on the 8th of eighth month, 1746, I left home with the unity of Friends, and in company with my beloved friend and neighbor Peter Andrews, brother to my companion before mentioned, and visited them in their meetings generally about Salem, Cape May, Great and Little Egg Harbor; we had meetings also at Barnagat, Manahockin, and Mane Squan, and so to the Yearly Meeting at Shrewsbury. Through the goodness of the Lord way was opened, and the strength of Divine love was sometimes felt in our assemblies, to the comfort and help of those who were rightly concerned before him. We were out twenty-two days, and rode, by computation, three hundred and forty miles. At Shrewsbury Yearly Meeting we met with our dear friends Michael Lightfoot and Abraham Farrington, who had good service there.

     The winter following died my eldest sister Elizabeth Woolman, of the small-pox, aged thirty-one years.

     Of late I found drawings in my mind to visit Friends in New England, and having an opportunity of joining in company with my beloved friend Peter Andrews, we obtained certificates from our Monthly Meeting, and set forward on the 16th of third month, 1747. We reached the Yearly Meeting at Long Island, at which were our friends, Samuel Nottingham from England, John Griffith, Jane Hoskins, and Elizabeth Hudson from Pennsylvania, and Jacob Andrews from Chesterfield, several of whom were favored in their public exercise; and, through the goodness of the Lord, we had some edifying meetings. After this my companion and I visited Friends on Long Island; and through the mercies of God we were helped in the work.

     Besides going to the settled meetings of Friends, we were at a general meeting at Setawket, chiefly made up of other societies; we had also a meeting at Oyster Bay in a dwelling-house, at which were many people. At the former there was not much said by way of testimony, but it was, I believe, a good meeting; at the latter, through the springing up of living waters, it was a day to be thankfully remembered. Having visited the island, we went over to the main, taking meetings in our way, to Oblong, Nine-partners, and New Milford. In these back settlements, we met with several people who, through the immediate workings of the Spirit of Christ on their minds, were drawn from the vanities of the world to an inward acquaintance with him. They were educated in the way of the Presbyterians. A considerable number of the youth, members of that society, used often to spend their time together in merriment, but some of the principal young men of the company, being visited by the powerful workings of the Spirit of Christ, and thereby led humbly to take up his cross, could no longer join in those vanities. As these stood steadfast to that inward convincement, they were made a blessing to some of their former companions; so that through the power of truth several were brought into a close exercise concerning the eternal well-being of their souls. These young people continued for a time to frequent their public worship; and, besides that, had meetings of their own, which meetings were awhile allowed by their preacher, who sometimes met with them; but in time their judgment in matters of religion disagreeing with some of the articles of the Presbyterians their meetings were disapproved by that society; and such of them as stood firm to their duty, as it was inwardly manifested, had many difficulties to go through. In a while their meetings were dropped; some of them returned to the Presbyterians, and others joined to our religious society.

     I had conversation with some of the latter to my help and edification, and believe several of them are acquainted with the nature of that worship which is performed in spirit and in truth. Amos Powel, a friend from Long Island, accompanied me through Connecticut, which is chiefly inhabited by Presbyterians, who were generally civil to us. After three days' riding, we came amongst Friends in the colony of Rhode Island, and visited them in and about Newport, Dartmouth, and generally in those parts; we then went to Boston, and proceeded eastward as far as Dover. Not far from thence we met our friend Thomas Gawthrop, from England, who was then on a visit to these provinces. From Newport we sailed to Nantucket; were there nearly a week; and from thence came over to Dartmouth. Having finished our visit in these parts, we crossed the Sound from New London to Long Island, and taking some meetings on the island proceeded towards home, which we reached the 13th of seventh month, 1747, having rode about fifteen hundred miles, and sailed about one hundred and fifty.

     In this journey, I may say in general, we were sometimes in much weakness, and labored under discouragements, and at other times, through the renewed manifestations of Divine love, we had seasons of refreshment wherein the power of truth prevailed. We were taught by renewed experience to labor for an inward stillness; at no time to seek for words, but to live in the spirit of truth, and utter that to the people which truth opened in us. My beloved companion and I belonged both to one meeting, came forth in the ministry near the same time, and were inwardly united in the work. He was about thirteen years older than I, bore the heaviest burden, and was an instrument of the greatest use.

     Finding a concern to visit Friends in the lower counties of Delaware, and on the eastern shore of Maryland, and having an opportunity to join with my well-beloved ancient friend, John Sykes, we obtained certificates, and set off the 7th of eighth month, 1748, were at the meetings of Friends in the lower counties, attended the Yearly Meeting at Little Creek, and made a visit to most of the meetings on the eastern shore, and so home by the way of Nottingham. We were abroad about six weeks, and rode, by computation, about five hundred and fifty miles.

     Our exercise at times was heavy, but through the goodness of the Lord we were often refreshed, and I may say by experience "he is a stronghold in the day of trouble." Though our Society in these parts appeared to me to be in a declining condition, yet I believe the Lord hath a people amongst them who labor to serve him uprightly, but they have many difficulties to encounter.


John Woolman's Journal

Proverbs 10:10-11
     by D.H. Stern

10     He who winks his eye [instead of rebuking]
causes pain, yet a babbling fool will have trouble.

11     The speech of the righteous is a fountain of life,
but the speech of the wicked is a cover for violence.


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

My Utmost For The Highest
     A Daily Devotional by Oswald Chambers


                The inspiration of spiritual initiative

     Arise from the dead. --- Eph. 5:14.

     All initiative is not inspired. A man may say to you—‘Buck up, take your disinclination by the throat, throw it overboard, and walk out into the thing!’ That is ordinary human initiative. But when the Spirit of God comes in and says, in effect, ‘Buck up,’ we find that the initiative is inspired.

     We all have any number of visions and ideals when we are young, but sooner or later we find that we have no power to make them real. We cannot do the things we long to do, and we are apt to settle down to the visions and ideals as dead, and God has to come and say—“Arise from the dead.” When the inspiration of God does come, it comes with such miraculous power that we are able to arise from the dead and do the impossible thing. The remarkable thing about spiritual initiative is that the life comes after we do the ‘bucking up.’ God does not give us overcoming life; He gives us life as we overcome. When the inspiration of God comes, and He says—“Arise from the dead,” we have to get up; God does not lift us up. Our Lord said to the man with the withered hand—“Stretch forth thy hand,” and as soon as the man did so, his hand was healed, but he had to take the initiative. If we will do the overcoming, we shall find we are inspired of God because He gives life immediately.


My Utmost for His Highest

Tidal
     the Poetry of RS Thomas

                Tidal

  Let despair be known
  as my ebb-tide; but let prayer
  have its springs, too, brimming,
  disarming him; discovering somewhere
  among his fissures deposits of mercy
  where trust may take root and grow.
--- "Tidal" in Mass for Hard Times (1992), p. 43


Mass for Hard Times

Swimming In The Sea of Talmud
     Lessons for Everyday Living

          From Bible to Midrash

     In order to understand what the Talmud is, it is crucial to understand how it is related to, yet different from, the Bible. Many people assume that the Bible contains the answers to every question that a person may face in life and that what it says is always crystal clear. Neither assumption is correct. Look at the Ten Commandments, for example. The Fourth Commandment teaches us to keep the Sabbath holy and to refrain from work. This simple notion actually leads a thinking reader to a multitude of questions: What does “holy” really mean? How can a period of time be kept holy? What exactly constitutes work? Is it physical exertion, or a job that one is paid for, or perhaps a labor that one would rather not do? Or is it something else entirely?

     Or take the Sixth Commandment, “You shall not murder.” It sounds perfectly logical and clear. Yet many translations read “You shall not kill.” Is there a difference between killing and murdering? Is self-defense allowed? How does this commandment apply to soldiers in war? Or to a police officer chasing a criminal? Is capital punishment considered killing or murder, and is it permitted?

     Consider one of the most divisive social issues of our time—abortion. There does not seem to be a single clear reference to abortion in the entire Bible. A person searching the Bible for guidance on this question would come away frustrated and deeply confused. One might ask: Does the Sixth Commandment have anything to add, one way or another, to the debate on abortion? No hint of an answer is forthcoming.

     From the very moment that the people of Israel received the written laws (the Torah she-bikhtav) there was a need to elucidate just exactly what the laws meant. This process, according to the Torah, began with Moses himself: “On the other side of the Jordan, in the land of Moab, Moses undertook to expound this Teaching” (Deuteronomy 1:5). The result came to be known as the Oral Law (Torah she-b’al peh). These oral teachings, according to tradition, were given to Moses by God. Moses memorized them and passed them on to Joshua, and then each generation learned them and taught them to the next. A more critical view of the Oral Law sees it as the accumulated wisdom of the wise people of each generation, attempting to explain the Torah and apply it to contemporary issues and concerns. These leaders served in various roles, and were called by different titles over the course of history. They pored over the Bible verse by verse, word by word, and often, letter by letter. Every line was scrutinized, analyzed and elucidated. An entire literature of commentaries and interpretations was developed for each book of the Bible. This literature was called Midrash, from the Hebrew root meaning “to search.” A person who wanted to know what a particular verse meant went to a particular book of Midrash and looked up the interpretation on it.


Swimming in the Sea of Talmud: Lessons for Everyday Living

The Imitation Of Christ
     Thomas A Kempis

     Book One / Thoughts Helpful In The Life Of The Soul

     The Sixteenth Chapter / Bearing With The Faults Of Others

     UNTIL God ordains otherwise, a man ought to bear patiently whatever he cannot correct in himself and in others. Consider it better thus—perhaps to try your patience and to test you, for without such patience and trial your merits are of little account. Nevertheless, under such difficulties you should pray that God will consent to help you bear them calmly.

     If, after being admonished once or twice, a person does not amend, do not argue with him but commit the whole matter to God that His will and honor may be furthered in all His servants, for God knows well how to turn evil to good. Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure.

     If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing. Hence, it is clear how seldom we think of others as we do of ourselves.

     If all were perfect, what should we have to suffer from others for God’s sake? But God has so ordained, that we may learn to bear with one another’s burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise, for the measure of every man’s virtue is best revealed in time of adversity—adversity that does not weaken a man but rather shows what he is.


The Imitation Of Christ

Teachers Commentary
     The Law

     This first revelation of Law to Israel performed two clear functions. First of all, it revealed the character of God. If Israel was to reflect God’s character, and thus bring Him praise, they must understand His character. The Ten Commandments are our first sharp revelation of the moral character and the deepest values of our God.

     Oh, we can infer much from earlier revelation: for instance, we know that God is faithful to His promises. But His moral character still remained something of a mystery. But no more. The Ten Words from Sinai reveal the moral nature of this God who had taken it on Himself to redeem a people to become like Him.

     A second important function of the Law is that it defines God’s expectations. In objective, clear, and well-defined standards, the people of God are told how He expects them to behave.

     There is a tremendous value in any relationship in having expectations revealed. Some of us grew up in homes where we simply did not know how to please our parents. Nothing we did seemed to meet with their approval, and their commands to us would change from day to day. There was to be no such uncertainty for Israel in its relationship with God. God defined clearly the way He expected them to go; so clearly that even a child could not miss his way.

     With the limits established, and with God’s expectations clearly expressed, the people would now have a standard by which to measure their own responses and behavior.

     In modern terms this might be called an “immediate feedback system”—something very important when anyone is being trained. For example, imagine a golfer practicing daily to eliminate a slice from his drive. He stands on the tee, swings, and watches the ball … adjusts, and tries again. He gauges each effort by watching that ball in flight, and, when he begins to straighten out the drive, he continues to practice to make sure that he has mastered the correct swing. Now, how much chance would the golfer have to improve if a screen were placed so he could tee up and hit, but not watch the ball’s flight?

     Obviously, without the feedback of seeing how he is doing, he simply could not correct his problem. In the same way, the Law provided an objective standard and served as a background against which the Israelites would obtain immediate feedback on their behavior. They could measure their plans, their goals, their values, and their actions against the divine revelation of morality.

     There are other functions of the Law as well, but these two help us see its tremendous value to Israel at this point in history. The Law would be for Israel a dual revelation. In it they would see the moral character of God. And in it they would also see themselves.


The Teacher's Commentary

Take Heart
     February 16

     As the deer pants for streams of water, so my soul pants for you, O God. --- Psalm 42:1.

     We often speak of heaven as our home, and in many senses that is true. ( Sun-rise: Addresses from a city pulpit ) If in heaven we will meet again those whom we loved and lost, and if boys and girls will be playing in the streets of Zion, I have no doubt that heaven will be a homelike place. But in deeper senses heaven is not our home, or if it is, it is just because God is there. In the deepest sense our home is not heaven, but God.

     O God, our help in ages past,
     Our hope for years to come,
     Our shelter from the stormy blast,
     And our eternal home.
     --- Isaac Watts

     God is the true home of the human soul.

     Craving for God is one of the strangest facts in human history. You would have thought that in a world like this, full of color, music, and delight, humanity would be content without God. But the book of Psalms is filled with that passionate craving. And if the book of Psalms has lived through chance and change, cherished when ten thousand volumes are forgotten, it is largely because it gives a voice to this unappeased hunger. We do not crave for God because he is glorious or because he is sovereign. We are homesick—that is the meaning of it. We crave for God because he is our home.

     Now this homesickness of the soul for God is one of our surest proofs of God. It is an argument more powerful than any that philosophy affords to convince me that there is a God. No one denies that souls still pant for God. And hearts today and here still thirst for him, as truly as the exiled psalmist did. And there cannot be homesickness without a home. All other arguments may fail me. When my mind is wearied and my memory tired, I forget them. But this one, knit with my heart, part and parcel of my truest humanity, survives all moods, is strong when I am weak, and brings me to the door of God my home.

     I will arise and go to my Father. Thank God we need no money for that journey. Is there no one here who has been far away who is going to come home—to God—this very hour?
--- George H. Morrison


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

On This Day   February 16
     Child of Promise

     Andrew and Elizabeth Renwick, a young couple, weavers, lived in the hills of Glencairn, Scotland, in the 1600s. All their children had died. Andrew accepted his grief, but Elizabeth cried to the Lord day and night for another child.

     The Lord answered, and little James was taught the Holy Scriptures from infancy. Growing up, his conscience was tender; his mind, sharp. He excelled at the University of Edinburgh, but was denied a degree because he refused to accept Charles II as head of the Scottish church.

     Remaining in Edinburgh, James watched with alarm as non-conformists were martyred, their severed heads and hands nailed to the city gates as a warning to others. He left Scotland for training and ordination abroad, but his heart was still in the highlands, and he soon returned to preach, teach, organize, counsel, and wear himself out. “Excessive travel,” he told a friend, “night wanderings, unseasonable sleep and diet, and frequent preaching in all seasons of weather, especially in the night, have debilitated me.” He trudged with diligence through moors and mountains, in the cold stormy nights and by day. His study was often a cold glen or cave; his pillow, a rock or log. He managed a hundred escapes, but at length one winter’s night in Edinburgh he was captured, put in irons, and convicted of treason.

     His widowed mother visited him in prison, her heart breaking apart. “O James!” she cried, “How shall I look up to see your head and hands upon the city gate? I shall not be able to endure it.” He comforted her as he could, and on February 16, 1688 smuggled a message to her, “There is nothing in the world that I am sorry to leave but you. … Farewell, mother. Farewell, night wanderings, cold, and weariness for Christ. Farewell, sweet Bible and preaching of the Gospel. Welcome, crown of glory. Welcome, O Thou blessed Trinity and one God! I commit my soul into Thy eternal rest.”

     The next Morning he embraced his weeping mother once more, then went to the scaffold.

     He was twenty-six.

     Keep on being faithful to what you were taught and to what you believed. After all, you know who taught you these things. Since childhood, you have known the Holy Scriptures that are able to make you wise enough to have faith in Christ Jesus and be saved.
--- 2 Timothy 3:14,15.


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

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - February 16

     “I have learned, in whatever state I am, therewith to be content.” --- Philippians 4:11.

     These words show us that contentment is not a natural propensity of man. “Ill weeds grow apace.” Covetousness, discontent, and murmuring are as natural to man as thorns are to the soil. We need not sow thistles and brambles; they come up naturally enough, because they are indigenous to earth: and so, we need not teach men to complain; they complain fast enough without any education. But the precious things of the earth must be cultivated. If we would have wheat, we must plough and sow; if we want flowers, there must be the garden, and all the gardener’s care. Now, contentment is one of the flowers of heaven, and if we would have it, it must be cultivated; it will not grow in us by nature; it is the new nature alone that can produce it, and even then we must be specially careful and watchful that we maintain and cultivate the grace which God has sown in us. Paul says, “I have learned … to be content;” as much as to say, he did not know how at one time. It cost him some pains to attain to the mystery of that great truth. No doubt he sometimes thought he had learned, and then broke down. And when at last he had attained unto it, and could say, “I have learned in whatsoever state I am, therewith to be content,” he was an old, grey-headed man, upon the borders of the grave—a poor prisoner shut up in Nero’s dungeon at Rome. We might well be willing to endure Paul’s infirmities, and share the cold dungeon with him, if we too might by any means attain unto his good degree. Do not indulge the notion that you can be contented with learning, or learn without discipline. It is not a power that may be exercised naturally, but a science to be acquired gradually. We know this from experience. Brother, hush that murmur, natural though it be, and continue a diligent pupil in the College of Content.


          Evening - February 16

     “Thy good Spirit.” --- Nehemiah 9:20.

     Common, too common is the sin of forgetting the Holy Spirit. This is folly and ingratitude. He deserves well at our hands, for he is good, supremely good. As God, he is good essentially. He shares in the threefold ascription of Holy, holy, holy, which ascends to the Triune Jehovah. Unmixed purity and truth, and grace is he. He is good benevolently, tenderly bearing with our waywardness, striving with our rebellious wills; quickening us from our death in sin, and then training us for the skies as a loving nurse fosters her child. How generous, forgiving, and tender is this patient Spirit of God. He is good operatively. All his works are good in the most eminent degree: he suggests good thoughts, prompts good actions, reveals good truths, applies good promises, assists in good attainments, and leads to good results. There is no spiritual good in all the world of which he is not the author and sustainer, and heaven itself will owe the perfect character of its redeemed inhabitants to his work. He is good officially; whether as Comforter, Instructor, Guide, Sanctifier, Quickener, or Intercessor, he fulfils his office well, and each work is fraught with the highest good to the church of God. They who yield to his influences become good, they who obey his impulses do good, they who live under his power receive good. Let us then act towards so good a person according to the dictates of gratitude. Let us revere his person, and adore him as God over all, blessed for ever; let us own his power, and our need of him by waiting upon him in all our holy enterprises; let us hourly seek his aid, and never grieve him; and let us speak to his praise whenever occasion occurs. The church will never prosper until more reverently it believes in the Holy Ghost. He is so good and kind, that it is sad indeed that he should be grieved by slights and negligences.

Morning and Evening

Amazing Grace
     February 16

          MORE LOVE TO THEE

     Elizabeth Prentiss, 1818–1878

     And this is my prayer: That your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.  (Philippians 1:9–11)

     To love Christ more is the deepest need, the constant cry of my soul … out in the woods, and on my bed, and out driving, when I am happy and busy, and when I am sad and idle, the whisper keeps going up for more love, more love, more love!

     These were the words of Elizabeth Prentiss, wife of a Presbyterian minister and author of this hymn text. She was often described by her many friends as “a very bright-eyed little woman with a keen sense of humor, who cared more to shine in her own happy household than in a wide circle of society.” Although Elizabeth was strong in spirit, she was frail in body. Throughout her life she was almost an invalid, scarcely knowing a moment free of pain.

     “More Love to Thee” was written by Mrs. Prentiss during a time of great personal sorrow, following the loss of two children in a short period of time. For weeks Elizabeth was inconsolable. In her diary she wrote, “empty hands, a worn-out, exhausted body, and unutterable longings to flee from a world that has so many sharp experiences.”

     During this period of grief, Mrs. Prentiss began meditating upon the story of Jacob in the Old Testament. She noted how God met him in a very special way during his moments of sorrow and need. Elizabeth prayed earnestly that she too might have a similar experience. While she was meditating and praying one Evening, these four stanzas were born—words that have since become a universal prayer for devout believers everywhere:

     More love to Thee, O Christ, more love to Thee! Hear Thou the prayer I make on bended knee; this is my earnest plea: More love, O Christ, to Thee …
     Once earthly joy I craved, sought peace and rest; now Thee alone I seek—give what is best; this all my prayer shall be: More love, O Christ, to Thee …
     Let sorrow do its work, send grief and pain; sweet are Thy messengers, sweet their refrain, when they can sing with me, more love, O Christ, to Thee …
     Then shall my latest breath whisper Thy praise; this be the parting cry my heart shall raise; this still its prayer shall be: More love, O Christ, to Thee.


     For Today: 2 Thessalonians 3:5; James 1:12; 1 Peter 1:8; 1 John 4:19; Jude 21.

     Try to look beyond your problems. Resolve that regardless of life’s circumstances, your love for Christ will continue to grow and be strong. Carry this musical prayer with you ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

Book Of Common Prayer
     Friday, February 16, 2018 | Lent


Friday After Ash Wednesday
Year 2

Invitatory     Psalm 95
Psalms (Morning)     Psalm 31
Psalms (Evening)     Psalm 35
Old Testament     Ezekiel 18:1–4, 25–32
New Testament     Philippians 4:1–9
Gospel     John 17:9–19

Index of Readings

Invitatory
Psalm 95

95 Oh come, let us sing to the LORD;
let us make a joyful noise to the rock of our salvation!
2 Let us come into his presence with thanksgiving;
let us make a joyful noise to him with songs of praise!
3 For the LORD is a great God,
and a great King above all gods.
4 In his hand are the depths of the earth;
the heights of the mountains are his also.
5 The sea is his, for he made it,
and his hands formed the dry land.

6 Oh come, let us worship and bow down;
let us kneel before the LORD, our Maker!
7 For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
Today, if you hear his voice,
8 do not harden your hearts, as at Meribah,
as on the day at Massah in the wilderness,
9 when your fathers put me to the test
and put me to the proof, though they had seen my work.
10 For forty years I loathed that generation
and said, “They are a people who go astray in their heart,
and they have not known my ways.”
11 Therefore I swore in my wrath,
“They shall not enter my rest.”

Psalms (Morning)
Psalm 31

31 To The Choirmaster. A Psalm Of David.

1 In you, O LORD, do I take refuge;
let me never be put to shame;
in your righteousness deliver me!
2 Incline your ear to me;
rescue me speedily!
Be a rock of refuge for me,
a strong fortress to save me!

3 For you are my rock and my fortress;
and for your name’s sake you lead me and guide me;
4 you take me out of the net they have hidden for me,
for you are my refuge.
5 Into your hand I commit my spirit;
you have redeemed me, O LORD, faithful God.

6 I hate those who pay regard to worthless idols,
but I trust in the LORD.
7 I will rejoice and be glad in your steadfast love,
because you have seen my affliction;
you have known the distress of my soul,
8 and you have not delivered me into the hand of the enemy;
you have set my feet in a broad place.

9 Be gracious to me, O LORD, for I am in distress;
my eye is wasted from grief;
my soul and my body also.
10 For my life is spent with sorrow,
and my years with sighing;
my strength fails because of my iniquity,
and my bones waste away.

11 Because of all my adversaries I have become a reproach,
especially to my neighbors,
and an object of dread to my acquaintances;
those who see me in the street flee from me.
12 I have been forgotten like one who is dead;
I have become like a broken vessel.
13 For I hear the whispering of many—
terror on every side!—
as they scheme together against me,
as they plot to take my life.

14 But I trust in you, O LORD;
I say, “You are my God.”
15 My times are in your hand;
rescue me from the hand of my enemies and from my persecutors!
16 Make your face shine on your servant;
save me in your steadfast love!
17 O LORD, let me not be put to shame,
for I call upon you;
let the wicked be put to shame;
let them go silently to Sheol.
18 Let the lying lips be mute,
which speak insolently against the righteous
in pride and contempt.

19 Oh, how abundant is your goodness,
which you have stored up for those who fear you
and worked for those who take refuge in you,
in the sight of the children of mankind!
20 In the cover of your presence you hide them
from the plots of men;
you store them in your shelter
from the strife of tongues.

21 Blessed be the LORD,
for he has wondrously shown his steadfast love to me
when I was in a besieged city.
22 I had said in my alarm,
“I am cut off from your sight.”
But you heard the voice of my pleas for mercy
when I cried to you for help.

23 Love the LORD, all you his saints!
The LORD preserves the faithful
but abundantly repays the one who acts in pride.
24 Be strong, and let your heart take courage,
all you who wait for the LORD!

Psalms (Evening)
Psalm 35
35 Of David.

1 Contend, O LORD, with those who contend with me;
fight against those who fight against me!
2 Take hold of shield and buckler
and rise for my help!
3 Draw the spear and javelin
against my pursuers!
Say to my soul,
“I am your salvation!”

4 Let them be put to shame and dishonor
who seek after my life!
Let them be turned back and disappointed
who devise evil against me!
5 Let them be like chaff before the wind,
with the angel of the LORD driving them away!
6 Let their way be dark and slippery,
with the angel of the LORD pursuing them!

7 For without cause they hid their net for me;
without cause they dug a pit for my life.
8 Let destruction come upon him when he does not know it!
And let the net that he hid ensnare him;
let him fall into it—to his destruction!

9 Then my soul will rejoice in the LORD,
exulting in his salvation.
10 All my bones shall say,
“O LORD, who is like you,
delivering the poor
from him who is too strong for him,
the poor and needy from him who robs him?”

11 Malicious witnesses rise up;
they ask me of things that I do not know.
12 They repay me evil for good;
my soul is bereft.
13 But I, when they were sick—
I wore sackcloth;
I afflicted myself with fasting;
I prayed with head bowed on my chest.
14 I went about as though I grieved for my friend or my brother;
as one who laments his mother,
I bowed down in mourning.

15 But at my stumbling they rejoiced and gathered;
they gathered together against me;
wretches whom I did not know
tore at me without ceasing;
16 like profane mockers at a feast,
they gnash at me with their teeth.

17 How long, O Lord, will you look on?
Rescue me from their destruction,
my precious life from the lions!
18 I will thank you in the great congregation;
in the mighty throng I will praise you.

19 Let not those rejoice over me
who are wrongfully my foes,
and let not those wink the eye
who hate me without cause.
20 For they do not speak peace,
but against those who are quiet in the land
they devise words of deceit.
21 They open wide their mouths against me;
they say, “Aha, Aha!
Our eyes have seen it!”

22 You have seen, O LORD; be not silent!
O Lord, be not far from me!
23 Awake and rouse yourself for my vindication,
for my cause, my God and my Lord!
24 Vindicate me, O LORD, my God,
according to your righteousness,
and let them not rejoice over me!
25 Let them not say in their hearts,
“Aha, our heart’s desire!”
Let them not say, “We have swallowed him up.”

26 Let them be put to shame and disappointed altogether
who rejoice at my calamity!
Let them be clothed with shame and dishonor
who magnify themselves against me!

27 Let those who delight in my righteousness
shout for joy and be glad
and say evermore,
“Great is the LORD,
who delights in the welfare of his servant!”
28 Then my tongue shall tell of your righteousness
and of your praise all the day long.

Old Testament
Ezekiel 18:1–4, 25–32

18 The word of the LORD came to me: 2 “What do you mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? 3 As I live, declares the Lord GOD, this proverb shall no more be used by you in Israel. 4 Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.

25 “Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? 26 When a righteous person turns away from his righteousness and does injustice, he shall die for it; for the injustice that he has done he shall die. 27 Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. 28 Because he considered and turned away from all the transgressions that he had committed, he shall surely live; he shall not die. 29 Yet the house of Israel says, ‘The way of the Lord is not just.’ O house of Israel, are my ways not just? Is it not your ways that are not just? 30 “Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, lest iniquity be your ruin. 31 Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live.”

New Testament
Philippians 4:1–9

Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.

2 I entreat Euodia and I entreat Syntyche to agree in the Lord. 3 Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

4 Rejoice in the Lord always; again I will say, rejoice. 5 Let your reasonableness be known to everyone. The Lord is at hand; 6 do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

Gospel
John 17:9–19

9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. 10 All mine are yours, and yours are mine, and I am glorified in them. 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. 12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one.1 16 They are not of the world, just as I am not of the world. 17 Sanctify them2 in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself,3 that they also may be sanctified4 in truth.


The Book of Common Prayer



Don't Shoot! Gen 49:22-24
s2-031 6-15-2014 | Brett Meador





Genesis 49
m2-030 6-18-2014 | Brett Meador






Blessings of Life in the Church
John MacArthur





Paul’s Plea: Cling to the Gospel!
John MacArthur






Bible Q & A, Part 66
John MacArthur





The Mystery of Christmas
John MacArthur






The Right Motive in Sanctification
John MacArthur





Ageing World, Ageing Mind
Ian Deary | The University Of Edinburgh






The Starting Point of Sanctification
John MacArthur





The Dangers of a Distorted Gospel
John MacArthur






The Wickedness of Gospel Distorters
John MacArthur





The Lord’s Word to His Church:
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The Lord’s Word to His Church:
Laodicea Rev 3:14–22 | John MacArthur





The Lord’s Word to His Church:
Philadelphia Rev 3:7–13 | John MacArthur






The Lord’s Word to His Church:
Sardis Rev 3:1–6 | John MacArthur





Why the World Hates Christians
1 John 15:17–25 | John MacArthur






Why the World Hates Christians 2
John 15:17–25 | John MacArthur





The Christian’s Confidence
from God’s Promises
John 15:26–27 | John MacArthur






The Holy Spirit: God’s Prosecutor
John 16:8–11 | John MacArthur





The Authenticator of Scripture
John 16:12–15 | John MacArthur