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Genesis 34     Mark 5     Job 1     Romans 5


The Defiling of Dinah

Genesis 34:1 Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. 2 And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. 3 And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. 4 So Shechem spoke to his father Hamor, saying, “Get me this girl for my wife.”

5 Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came. 6 And Hamor the father of Shechem went out to Jacob to speak with him. 7 The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob’s daughter, for such a thing must not be done.

8 But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. 9 Make marriages with us. Give your daughters to us, and take our daughters for yourselves. 10 You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.” 11 Shechem also said to her father and to her brothers, “Let me find favor in your eyes, and whatever you say to me I will give. 12 Ask me for as great a bride-price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.”

13 The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah. 14 They said to them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. 15 Only on this condition will we agree with you—that you will become as we are by every male among you being circumcised. 16 Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people. 17 But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.”

18 Their words pleased Hamor and Hamor’s son Shechem. 19 And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house. 20 So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, 21 “These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. 22 Only on this condition will the men agree to dwell with us to become one people—when every male among us is circumcised as they are circumcised. 23 Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.” 24 And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city.

25 On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city while it felt secure and killed all the males. 26 They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem’s house and went away. 27 The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. 28 They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. 29 All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered.

30 Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.” 31 But they said, “Should he treat our sister like a prostitute?”


Jesus Heals a Man with a Demon

Mark 5:1 They came to the other side of the sea, to the country of the Gerasenes. 2 And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. 3 He lived among the tombs. And no one could bind him anymore, not even with a chain, 4 for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. 6 And when he saw Jesus from afar, he ran and fell down before him. 7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8 For he was saying to him, “Come out of the man, you unclean spirit!” 9 And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” 10 And he begged him earnestly not to send them out of the country. 11 Now a great herd of pigs was feeding there on the hillside, 12 and they begged him, saying, “Send us to the pigs; let us enter them.” 13 So he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and drowned in the sea.

14 The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. 15 And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. 16 And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. 17 And they began to beg Jesus to depart from their region. 18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. 19 And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.

Jesus Heals a Woman and Jairus’s Daughter

21 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. 22 Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live.” 24 And he went with him.

And a great crowd followed him and thronged about him. 25 And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. 27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. 28 For she said, “If I touch even his garments, I will be made well.” 29 And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. 30 And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” 31 And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’ ” 32 And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

35 While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.” 37 And he allowed no one to follow him except Peter and James and John the brother of James. 38 They came to the house of the ruler of the synagogue, and Jesus saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, “Why are you making a commotion and weeping? The child is not dead but sleeping.” 40 And they laughed at him. But he put them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. 43 And he strictly charged them that no one should know this, and told them to give her something to eat.


Job’s Character and Wealth

Job 1:1 There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. 2 There were born to him seven sons and three daughters. 3 He possessed 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east. 4 His sons used to go and hold a feast in the house of each one on his day, and they would send and invite their three sisters to eat and drink with them. 5 And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed God in their hearts.” Thus Job did continually.

Satan Allowed to Test Job

6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. 7 The LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 8 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” 9 Then Satan answered the LORD and said, “Does Job fear God for no reason? 10 Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. 11 But stretch out your hand and touch all that he has, and he will curse you to your face.” 12 And the LORD said to Satan, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the LORD.

Satan Takes Job’s Property and Children

13 Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother’s house, 14 and there came a messenger to Job and said, “The oxen were plowing and the donkeys feeding beside them, 15 and the Sabeans fell upon them and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you.” 16 While he was yet speaking, there came another and said, “The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you.” 17 While he was yet speaking, there came another and said, “The Chaldeans formed three groups and made a raid on the camels and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you.” 18 While he was yet speaking, there came another and said, “Your sons and daughters were eating and drinking wine in their oldest brother’s house, 19 and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you.”

20 Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. 21 And he said, “Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.”

22 In all this Job did not sin or charge God with wrong.


Peace with God Through Faith

Romans 5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

6 For while we were still weak, at the right time Christ died for the ungodly. 7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— 8 but God shows his love for us in that while we were still sinners, Christ died for us. 9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Death in Adam, Life in Christ

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

The Reformation Study Bible


What I'm Reading

UPDATED: Are Young People Really Leaving Christianity?

By J. Warner Wallace 1/29/2018

     Much has been written about both the Biblical illiteracy of teenage believers and the flight of young people from the Church. Many have observed this trend, and I too have witnessed it anecdotally as a youth pastor (and shamefully, I contributed to the trend for some time before I changed course). Some writers and Christian observers deny the flight of young people altogether, but the growing statistics should alarm us enough as Church leaders to do something about the dilemma. My hope in this post is to simply consolidate some of the research (many of the summaries are directly quoted) so you can decide for yourself. I’m going to organize the recent findings in a way that illuminates the problem:

     Research Related to Spiritual Life of Teenagers: | Soul Searching: The Religious and Spiritual Lives of American Teenagers

     Book Findings: | The majority of teenagers are incredibly inarticulate about their faith, religious beliefs and practices, and its place in their lives. The de facto dominant religion among contemporary U.S. teenagers is what they call ‘Moralistic Therapeutic Deism’: A God exists who created and orders the world and watches over human life on earth; God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions; the central goal of life is to be happy and to feel good about oneself; God does not need to be particularly involved in one’s life except when God is needed to resolve a problem; and good people go to heaven when they die.

     Almost Christian: What the Faith of Our Teenagers is Telling the American Church

     Book Findings: | Dean affirms what Soul Searching called ‘Moralistic Therapeutic Deism’ “If teenagers lack an articulate faith, it may be because the faith we show them is too spineless to merit much in the way of conversation.”

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

Abased before we can be exalted

A.W. Pink from The Seven Sayings of the Savior on the Cross

     We have to be abased before we can be exalted. We have to be stripped of the filthy rags of our self-righteousness before we are ready for the garments of salvation. We have to come to God as beggars, empty-handed, before we can receive the gift of eternal life. We have to take the place of lost sinners before him if we would be saved. Yes, we have to acknowledge ourselves as thieves before we can have a place in the family of God. "But," you say, "I am no thief! I acknowledge I am not all I ought to be. I am not perfect. In fact,! will go so far as to admit I am a sinner. But I cannot allow that this thief represents my state and condition." Ah, friend, your case is far worse than you suppose. You are a thief, and that of the worst type. You have robbed God! Suppose that a firm in the East appointed an agent to represent them in the West, and that every month they forwarded to him his salary. But suppose also at the end of the year his employers discovered that though the agent had been cashing the cheques they sent him, nevertheless, he had served another firm all that time. Would not that agent be a thief? Yet this is precisely the situation and state of every sinner. He has been sent into this world by God, and God has endowed him with talents and the capacity to use and improve them. God has blessed him with health and strength; he has supplied his every need, and provided innumerable opportunities to serve and glorify him. But with what result? The very things God has given him have been misappropriated. The sinner has served another master, even Satan. He dissipates his strength and wastes his time in the pleasures of sin. He has robbed God. Unsaved reader, in the sight of Heaven your condition is as desperate and your heart is as wicked as that of the thief (on the cross). See in him a picture of yourself.

     Here we see that man has (must come) to come to the end of himself before he can be saved.

     Above we have contemplated this dying robber as a representative sinner, a sample specimen of what all men are by nature and practice - by nature at enmity against God and his Christ; by practice robbers of God, misusing what he has given us and failing to render what is due him. We are now to see that this crucified robber was also a representative case in his conversion. And at this point we shall dwell simply upon his helplessness.

     To see ourselves as lost sinners is not sufficient. To learn that we are corrupt and depraved by nature and sinful transgressors by practice is the first important lesson. The next is to learn that we are utterly undone, and that we can do nothing whatever to help ourselves. To discover that our condition is so desperate that it is entirely beyond human repair, is the second step toward salvation - looking at it from the human side. But if man is slow to learn that he is a lost sinner and unfit for the presence of a holy God, he is slower still to recognize that he can do nothing towards his salvation, and is unable to work any improvement in himself so as to be fit for God. Yet, it is not until we realize that we are "without strength" (Rom. 5:6), that we are "impotent" (John 5:3), that it is not by works of righteousness which we do, but by his mercy God saves us (Titus 3:5), not until then shall we despair of ourselves, and look outside of ourselves to the one who can save us.

     The great scripture type of sin is leprosy, and for leprosy man can devise no cure. God alone can deal with this dreadful disease. So it is with sin. But, as we have said, man is slow to learn his lesson. He is like the prodigal son, who when he had squandered his substance in the far country in riotous living and began to be "in want", instead of returning to the father straightaway, he "went and joined himself to a citizen of that country" and went to the fields to feed swine; in other words he went to work. Likewise the sinner who has been aroused to his need, instead of going at once to Christ, he tries to work himself into God’s favour. But he will fare no better than the prodigal - the husks of the swine will be his only portion. Or again, like the woman bowed down with her infirmity for many long years. She tried many physicians before she sought the great physician: so the awakened sinner seeks relief and peace in first one thing and then another, until he completes the weary round of religious performances, and ends by being "nothing bettered, but rather grows worse" (Mark 5:26). No, it is not until that woman had "spent all she had" that she sought Christ: and it is not until the sinner comes to the end of his own resources that he will betake himself to the Saviour.

     Before any sinner can be saved he must come to the place of realized weakness. This is what the conversion of the dying thief shows us. What could he do? He could not walk in the paths of righteousness for there was a nail through either foot. He could not perform any good works for there was a nail through either hand. He could not turn over anew leaf and live a better life for he was dying. And, my reader, those hands of yours which are so ready for self-righteous acting, and those feet of yours which are so swift to run in the way of legal obedience, must be nailed to the cross. The sinner has to be cut off from his own workings and be made willing to be saved by Christ. A realization of your sinful condition, of your lost condition, of your helpless condition, is nothing more or less than old-fashioned conviction of sin, and this is the sole prerequisite for coming to Christ for salvation, for Christ Jesus came into the world to save sinners.

The Seven Sayings of the Savior on the Cross

Two Views of Suffering: Atheist Existentialism and Christianity

By Douglas Groothuis 1/25/2018

     By nature, we all avoid suffering, and suffering comes in so many varieties. We attend funerals and sob. We visited a loved one in a psychiatric unit and wonder how live ever got this bad. We consider animal cruelty and are appalled and saddened. A military dog dies of sorrow immediately after his soldier is killed in battle. A mother lament over her son’s heroin addiction. A son agonizes over this father’s imprisonment. A seventeen-year-old commits suicide, leaving a hole no one can ever fill.

     But what of it all? By nature, we seek to avoid suffering in ourselves and in those we care about. Much suffering is unavoidable (such as many illnesses); but much of it is avoidable, but still afflicts many who become haunted by guilt, as in alcoholism. What can the sighs, groans, headaches, tears, and sleepless nights tell us about the meaning of life? Can philosophy find clues in these myriad maladies on how to live a truer and better life?

     Trying to answer these questions is the quest of a lifetime, and, one hopes, and examined lifetime. I offer only prods to this end. Prompted my own and my wife’s suffering, due to her dementia, I have much pondered on the meaning of suffering philosophically and, of course, existentially (many of which can be found in my book Walking Through Twilight: A Wife's Illness--A Philosopher's Lament. I will briefly compare two views of suffering, that of atheistic existentialism and of historic Christianity.

     Atheistic Existentialism and Suffering | I thought that atheistic existentialism had passed from the intellectual scene by the mid-1980s, having been eclipsed by New Age thought and postmodernism. But its demise was, like Mark Twain’s death, greatly exaggerated. Gary Cox has labored to rehabilitate existentialism (particularly Jean-Paul Sartre) through a number of short, snappy books such as How to be an Existentialist and Existentialism and Excess, a longer biography of Sartre. We even find The Dummies Guide to Existentialism.

     "Atheistic existentialists, such as Sartre and his life-long partner, Simone de Beauvoir, argue that life in itself has no meaning because the universe is uncreated and undersigned." - Jean-Paul Sarte

     Atheistic existentialists, such as Sartre and his life-long partner, Simone de Beauvoir, argue that life in itself has no meaning because the universe is uncreated and undersigned. Humans turn up and must define themselves, living without a “heaven of ideas” or the divine Amen. As Sartre famously wrote in Existentialism and Human Emotions, “Existence precedes essence.” Sartre emphasized the necessity of free choice to make an authentic life. De Beauvoir stressed the “ethics of ambiguity,” the right and the meaningful is not spelled out anywhere. We interpret life as we will—with no Hermes at our side. Heidegger claims that we are “thrown” into existence, suffering the anxiety of intrinsic alienation, and must experience “being unto death.”

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     Per Amazon | Douglas R. Groothuis (PhD, Philosophy, University of Oregon) is professor of philosophy at Denver Seminary in Denver, Colorado. He has also been a visiting professor or adjunct faculty member at Fuller Theological Seminary (Colorado Springs extension), Metropolitan State College of Denver, Westminster Theological Seminary (California campus), University of Oregon, New College Berkeley and Seattle Pacific University. His articles have been published in professional journals such asReligious Studies, Sophia, Theory and Research in Education, Philosophia Christi, Themelios, Think: A Journal of the Royal Institute of Philosophy, Christian Scholar's Review, Inquiry and Journal of the Evangelical Theological Society. He has written several books, including Truth Decay, In Defense of Natural Theology (coeditor), Unmasking the New Age, Jesus in an Age of Controversy, Deceived by the Light, The Soul in Cyberspace, and, in the Wadsworth Philosophers Series, On Pascal and On Jesus

Douglas Groothuis Books:

The Prayer that Turns the World Upside Down

By Albert Mohler 1/23/2018

     We long for revolution. Something within us cries out that the world is horribly broken and must be fixed. For centuries, the word revolution was scarcely heard, buried under ages of oppression. The word itself was feared and speaking it was treason. And then, revolutions seemed to appear almost everywhere.

     Some historians have gone so far as to identify our modern epoch as “The Age of Revolution.” Is it? Perhaps it is more accurate to refer to our times as “The Age of Failed Revolution.” Looking across the landscape it becomes clear that very few revolutions produce what they promise. Arguably, most revolutions lead to a worse set of conditions than they replaced.

     And yet, we still yearn for radical change, for things to be made right. We rightly long to see righteousness and truth and justice prevail. We are actually desperate for what no earthly revolution can produce. We long for the Kingdom of God, and for Jesus as King of Kings and Lord of Lords. We are looking for a kingdom that will never end and a King whose rule is perfect.

     This is why Christian’s pray the Lord’s Prayer. This is the very prayer that Jesus taught his own disciples to pray. So Christians pray this prayer as a way of learning how to pray and what to pray – as Jesus teaches us to pray.

     The Lord’s Prayer is the prayer that turns the world upside down. Are you looking for revolution? There is no clearer call to revolution than when we pray “Your kingdom come, Your will be done on earth as it is in heaven.” But this is a revolution only God can bring … and He will.

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Dr. R. Albert Mohler Jr. serves as president of The Southern Baptist Theological Seminary – the flagship school of the Southern Baptist Convention and one of the largest seminaries in the world.

Albert Mohler Books:

Read The Psalms In "1" Year

Psalm 17

In the Shadow of Your Wings
17 A Prayer Of David.

13 Arise, O LORD! Confront him, subdue him!
Deliver my soul from the wicked by your sword,
14 from men by your hand, O LORD,
from men of the world whose portion is in this life.
You fill their womb with treasure;
they are satisfied with children,
and they leave their abundance to their infants.

15 As for me, I shall behold your face in righteousness;
when I awake, I shall be satisfied with your likeness.

ESV Study Bible

Is Jesus an Egomaniac?

By John Piper 1/4/2010

     Erik Reece is writer-in-residence at the University of Kentucky in Lexington, teaching environmental journalism, writing, and literature. He published a book entitled, AN American Gospel: On Family, History, and the Kingdom of God. On May 13, 2009, he did an interview on National Public Radio with Terry Gross on the program Fresh Air about his book.

     What he said is in large part why I am giving this message the way I am. It wasn’t the first time someone had said this. But it may have been the most recent and most public and most blatant. And just so you know, I wrote to Mr. Reece a long letter with my concern in the hope that I could give him another perspective.

     Reece grew up in a fundamentalist Christian home, like I did. He rejected his. I loved mine and give thanks for it to this day. The background paragraph at the NPR website said that he struggled to find a different form of Christianity with the guidance of Thomas Jefferson, Walt Whitman, and other American writes.

     Jesus Christ, Egomaniac | In the interview, Terry Gross pointed Mr. Reece to page 28 of his new book. On that page, he quotes from Jesus in Matthew 10:37–39:

(Mt 10:37–39) Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 38 And whoever does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it. ESV

     Then after quoting Jesus, Reece says, “Who is the egomaniac speaking these words?” Terry Gross asks him, “Would you elaborate on that reaction?”

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     John Piper is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books.

John Piper Books:

Weakness and Failure Will Build Your Faith

By Vaneetha Rendall Risner 1/28/2018

     There are so many things I wish someone could have told me at thirty, because at thirty I thought I had life figured out.

     I didn’t.

     Life turned upside down quickly. I wish someone had said to me,

     You are holding onto meaningless things, and you are believing in yourself for the wrong reasons. Stop judging your life by your achievements or “blessings,” whether material or relational or reputational, because none of them will last. What you now consider blessings will be taken away, and when they are, you will discover that being blessed is deeper and more lasting than you can imagine.

     There is no way I could have prepared my thirty-year-old self for what lay ahead. How does one prepare for the unknown? I’m glad I didn’t know what was coming, but I wish I had known that while God was taking away my earthly treasures, he was giving me something that could never be taken away — he was giving me himself.

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      is a freelance writer and a regular contributor to Desiring God. She blogs at danceintherain.com, although she doesn’t like rain and has no sense of rhythm. Vaneetha is married to Joel and has two daughters, Katie and Kristi. She and Joel live in Raleigh, North Carolina. Vaneetha is the author of the book The Scars That Have Shaped Me: How God Meets Us in Suffering.

The Institutes of the Christian Religion

Translated by Henry Beveridge

     6. To take off the force of this passage of Paul, an objection is founded on the words of our Saviour, "Your fathers did eat manna in the wilderness, and are dead." "If any man eat of this bread, he shall live for ever," (John 6:49, 51). There is no difficulty in reconciling the two passages. The Lord, as he was addressing hearers who only desired to be filled with earthly food, while they cared not for the true food of the soul, in some degree adapts his speech to their capacity, and, in particular, to meet their carnal view, draws a comparison between manna and his own body. They called upon him to prove his authority by performing some miracle, such as Moses performed in the wilderness when he obtained manna from heaven. In this manna they saw nothing but a relief of the bodily hunger from which the people were then suffering; they did not penetrate to the sublimer mystery to which Paul refers. Christ, therefore, to demonstrate that the blessing which they ought to expect from him was more excellent than the lauded one which Moses had bestowed upon their fathers, draws this comparison: If, in your opinion, it was a great and memorable miracle when the Lord, by Moses, supplied his people with heavenly food that they might be supported for a season, and not perish in the wilderness from famine; from this infer how much more excellent is the food which bestows immortality. We see why our Lord omitted to mention what was of principal virtue in the manna, and mentioned only its meanest use. Since the Jews had, as it were by way of upbraiding, cast up Moses to him as one who had relieved the necessity of the people by means of manna, he answers, that he was the minister of a much larger grace, one compared with which the bodily nourishment of the people, on which they set so high a value, ought to be held worthless. Paul, again, knowing that the Lords when he rained manna from heaven, had not merely supplied their bodies with food, but had also dispensed it as containing a spiritual mystery to typify the spiritual quickening which is obtained in Christ, does not overlook that quality which was most deserving of consideration. Wherefore it is surely and clearly proved, that the same promises of celestial and eternal life, which the Lord now gives to us, were not only communicated to the Jews, but also sealed by truly spiritual sacraments. This subject is copiously discussed by Augustine in his work against Faustus the Manichee.

7. But if my readers would rather have passages quoted from the Law and the Prophets, from which they may see, as we have already done from Christ and the Apostles, that the spiritual covenant was common also to the Fathers, I will yield to the wish, and the more willingly, because opponents will thus be more surely convinced, that henceforth there will be no room for evasion. And I will begin with a proof which, though I know it will seem futile and almost ridiculous to supercilious Anabaptists, will have very great weight with the docile and sober-minded. I take it for granted that the word of God has such an inherent efficacy, that it quickens the souls of all whom he is pleased to favour with the communication of it. Peter's statement has ever been true, that it is an incorruptible seed, "which liveth and abideth for ever," (1 Peter 1:23), as he infers from the words of Isaiah (Is. 40:6). Now when God, in ancient times, bound the Jews to him by this sacred bond, there cannot be a doubt that he separated them unto the hope of eternal life. When I say that they embraced the word which brought them nearer to God, I refer not to that general method of communication which is diffused through heaven and earth, and all the creatures of the world, and which, though it quickens all things, each according to its nature, rescues none from the bondage of corruption. I refer to that special mode of communication by which the minds of the pious are both enlightened in the knowledge of God, and, in a manner, linked to him. Adam, Abel, Noah, Abraham, and the other patriarchs, having been united to God by this illumination of the word, I say there cannot be the least doubt that entrance was given them into the immortal kingdom of God. They had that solid participation in God which cannot exist without the blessing of everlasting life.

8. If the point still seems somewhat involved, let us pass to the form of the covenant, which will not only satisfy calm thinkers, but sufficiently establish the ignorance of gainsayers. The covenant which God always made with his servants was this, "I will walk among you, and will be your God, and ye shall be my people," (Lev. 26:12). These words, even as the prophets are wont to expound them, comprehend life and salvation, and the whole sum of blessedness. For David repeatedly declares, and with good reason, "Happy is that people whose God is the Lord." "Blessed is the nation whose God is the Lord; and the people whom he has chosen for his own inheritance," (Psalm 144:15; 33:12); and this not merely in respect of earthly happiness, but because he rescues from death, constantly preserves, and, with eternal mercy, visits those whom he has adopted for his people. As is said in other prophets, "Art not thou from everlasting, O Lord my God, mine Holy One? we shall not die." "The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us" "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord?" (Hab. 1:12; Isaiah 33:22; Deut. 33:29). But not to labour superfluously, the prophets are constantly reminding us that no good thing and, consequently, no assurance of salvation, is wanting, provided the Lord is our God. And justly. For if his face, the moment it hath shone upon us, is a perfect pledge of salvation, how can he manifest himself to any one as his God, without opening to him the treasures of salvation? The terms on which God makes himself ours is to dwell in the midst of us, as he declared by Moses (Lev. 26:11). But such presence cannot be enjoyed without life being, at the same time, possessed along with it. And though nothing more had been expressed, they had a sufficiently clear promise of spiritual life in these words, "I am your God," (Exod. 6:7). For he declared that he would be a God not to their bodies only, but specially to their souls. Souls, however, if not united to God by righteousness, remain estranged from him in death. On the other hand, that union, wherever it exists, will bring perpetual salvation with it.

9. To this we may add, that he not only declared he was, but also promised that he would be, their God. By this their hope was extended beyond present good, and stretched forward into eternity. Moreover, that this observance of the future had the effect, appears from the many passages in which the faithful console themselves not only in their present evils, but also for the future, by calling to mind that God was never to desert them. Moreover, in regard to the second part of the promise--viz. the blessing of God, its extending beyond the limits of the present life was still more clearly confirmed by the words, I will be the God of your seed after you (Gen. 17:7). If he was to manifest his favour to the dead by doing good to their posterity, much less would he deny his favour to themselves. God is not like men, who transfer their love to the children of their friends, because the opportunity of bestowing kind offices as they wished upon themselves is interrupted by death. But God, whose kindness is not impeded by death, does not deprive the dead of the benefit of his mercy, which, on their account, he continues to a thousand generations. God, therefore, was pleased to give a striking proof of the abundance and greatness of his goodness which they were to enjoy after death, when he described it as overflowing to all their posterity (Exod. 20:6). The truth of this promise was sealed, and in a manner completed, when, long after the death of Abraham, Isaac, and Jacob, he called himself their God (Exod. 20:6). And why? Was not the name absurd if they had perished? It would have been just the same as if he had said, I am the God of men who exist not. Accordingly, the Evangelists relate that, by this very argument, our Saviour refuted the Sadducees (Mt. 22:23; Luke 20:32), who were, therefore, unable to deny that the resurrection of the dead was attested by Moses, inasmuch as he had taught them that all the saints are in his hand (Deut. 33:3). Whence it is easy to infer that death is not the extinction of those who are taken under the tutelage, guardianship, and protection of him who is the disposer of life and death.

10. Let us now see (and on this the controversy principally turns) whether or not believers themselves were so instructed by the Lord, as to feel that they had elsewhere a better life, and to aspire to it while disregarding the present. First, the mode of life which heaven had imposed upon them made it a constant exercise, by which they were reminded, that if in this world only they had hope, they were of all men the most miserable. Adam, most unhappy even in the mere remembrance of his lost felicity, with difficulty supplies his wants by anxious labours; and that the divine curse might not be restricted to bodily labour, his only remaining solace becomes a source of the deepest grief: Of two sons, the one is torn from him by the parricidal hand of his brother; while the other, who survives, causes detestation and horror by his very look. Abel, cruelly murdered in the very flower of his days, is an example of the calamity which had come upon man. While the whole world are securely living in luxury, Noah, with much fatigue, spends a great part of his life in building an ark. He escapes death, but by greater troubles than a hundred deaths could have given. Besides his ten months' residence in the ark, as in a kind of sepulchre, nothing could have been more unpleasant than to have remained so long pent up among the filth of beasts. After escaping these difficulties he falls into a new cause of sorrow. He sees himself mocked by his own son, and is forced, with his own mouth, to curse one whom, by the great kindness of God, he had received safe from the deluge.

11. Abraham alone ought to be to us equal to tens of thousands if we consider his faith, which is set before us as the best model of believing, to whose race also we must be held to belong in order that we may be the children of God. [231] What could be more absurd than that Abraham should be the father of all the faithful, and not even occupy the meanest corner among them? He cannot be denied a place in the list; nay, he cannot be denied one of the most honourable places in it, without the destruction of the whole Church. Now, as regards his experience in life, the moment he is called by the command of God, he is torn away from friends, parents, and country, objects in which the chief happiness of life is deemed to consist, as if it had been the fixed purpose of the Lord to deprive him of all the sources of enjoyment. No sooner does he enter the land in which he was ordered to dwell, than he is driven from it by famine. In the country to which he retires to obtain relief, he is obliged, for his personal safety, to expose his wife to prostitution. This must have been more bitter than many deaths. After returning to the land of his habitation, he is again expelled by famine. What is the happiness of inhabiting a land where you must so often suffer from hunger, nay, perish from famine, unless you flee from it? Then, again, with Abimelech, he is reduced to the same necessity of saving his head by the loss of his wife (Gen. 12:12). While he wanders up and down uncertain for many years, he is compelled, by the constant quarrelling of servants to part with his nephew, who was to him as a son. This departure must doubtless have cost him a pang something like the cutting off of a limb. Shortly after, he learns that his nephew is carried off captive by the enemy. Wherever he goes, he meets with savage-hearted neighbours, who will not even allow him to drink of the wells which he has dug with great labour. For he would not have purchased the use from the king of Gerar if he had not been previously prohibited. After he had reached the verge of life, he sees himself childless (the bitterest and most unpleasant feeling to old age), until, beyond expectation, Ishmael is born; and yet he pays dearly for his birth in the reproaches of Sarah, as if he was the cause of domestic disturbance by encouraging the contumacy of a female slave. At length Isaac is born, but in return, the first-born Ishmael is displaced, and almost hostilely driven forth and abandoned. Isaac remains alone, and the good man, now worn out with age, has his heart upon him, when shortly after he is ordered to offer him up in sacrifice. What can the human mind conceive more dreadful than for the father to be the murderer of his son? Had he been carried off by disease, who would not have thought the old man much to be pitied in having a son given to him in mockery, and in having his grief for being childless doubled to him? Had he been slain by some stranger, this would, indeed, have been much worse than natural death. But all these calamities are little compared with the murder of him by his father's hand. Thus, in fine, during the whole course of his life, he was harassed and tossed in such a way, that any one desirous to give a picture of a calamitous life could not find one more appropriate. Let it not be said that he was not so very distressed, because he at length escaped from all these tempests. He is not said to lead a happy life who, after infinite difficulties during a long period, at last laboriously works out his escape, but he who calmly enjoys present blessings without any alloy of suffering.

12. Isaac is less afflicted, but he enjoys very few of the sweets of life. He also meets with those vexations which do not permit a man to be happy on the earth. Famine drives him from the land of Canaan; his wife is torn from his bosom; his neighbours are ever and anon annoying and vexing him in all kinds of ways, so that he is even obliged to fight for water. At home, he suffers great annoyance from his daughters-in-law; he is stung by the dissension of his sons, and has no other cure for this great evil than to send the son whom he had blessed into exile (Gen. 26:27); Jacob, again, is nothing but a striking example of the greatest wretchedness. His boyhood is passed most uncomfortably at home amidst the threats and alarms of his elder brother, and to these he is at length forced to give way (Gen. 27:28); A fugitive from his parents and his native soil, in addition to the hardships of exile, the treatment he receives from his uncle Laban is in no respect milder and more humane (Gen. 29). As if it had been little to spend seven years of hard and rigorous servitude, he is cheated in the matter of a wife. For the sake of another wife, he must undergo a new servitude, during which, as he himself complains, the heat of the sun scorches him by day, while in frost and cold he spends the sleepless night (Gen. 31:40, 41). For twenty years he spends this bitter life, and daily suffers new injuries from his father-in-law. Nor is he quiet at home, which he sees disturbed and almost broken up by the hatreds, quarrels, and jealousies of his wives. When he is ordered to return to his native land, he is obliged to take his departure in a manner resembling an ignominious flight. Even then he is unable to escape the injustice of his father-in-law, but in the midst of his journey is assailed by him with contumely and reproach (Gen. 31:20. [232] ) By and bye a much greater difficulty befalls him (Gen. 32, 33). For as he approaches his brother, he has as many forms of death in prospect as a cruel foe could invent. Hence, while waiting for his arrival, he is distracted and excruciated by direful terrors; and when he comes into his sight, he falls at his feet like one half dead, until he perceives him to be more placable than he had ventured to hope. Moreover, when he first enters the land, he is bereaved of Rachel his only beloved wife. Afterwards he hears that the son whom she had borne him, and whom he loved more than all his other children, is devoured by a wild beast (Gen. 37:33). How deep the sorrow caused by his death he himself evinces, when, after long tears, he obstinately refuses to be comforted, declaring that he will go down to the grave to his son mourning. In the meantime, what vexation, anxiety, and grief, must he have received from the carrying off and dishonour of his daughter, and the cruel revenge of his sons, which not only brought him into bad odour with all the inhabitants of the country, but exposed him to the greatest danger of extermination? (Gen. 34) Then follows the horrid wickedness of Reuben his first-born, wickedness than which none could be committed more grievous (Gen. 36:22). The dishonour of a wife being one of the greatest of calamities, what must be said when the atrocity is perpetrated by a son? Some time after, the family is again polluted with incest (Gen. 38:18). All these disgraces might have crushed a mind otherwise the most firm and unbroken by misfortune. Towards the end of his life, when he seeks relief for himself and his family from famine, he is struck by the announcement of a new misfortune, that one of his sons is detained in prison, and that to recover him he must entrust to others his dearly beloved Benjamin (Gen. 42, 43). Who can think that in such a series of misfortunes, one moment was given him in which he could breathe secure? Accordingly, his own best witness, he declares to Pharaoh, "Few and evil have the days of the years of my life been," (Gen. 47:9). In declaring that he had spent his life in constant wretchedness, he denies that he had experienced the prosperity which had been promised him by the Lord. Jacob, therefore, either formed a malignant and ungrateful estimate of the Lord's favour, or he truly declared that he had lived miserable on the earth. If so, it follows that his hope could not have been fixed on earthly objects.

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



  • Job, Lecture 16, (Job 22-27)
  • Job, (Job 28)
  • Job, (Job 29-31)

#1   John H. Walton

 

#2    John H. Walton

 

#3    John H. Walton

 


     Devotionals, notes, poetry and more

UCB The Word For Today
     The marriage covenant (2)
     2/2/2018    Bob Gass

     ‘Husbands…love your wives.’

(Eph 5:25) Husbands, love your wives, as Christ loved the church and gave himself up for her, ESV

     We throw the word ‘love’ around loosely, leaving it to be defined in many different ways. People say things like, ‘I love chocolate cake,’ or ‘I love football,’ or ‘I love that television show.’ What they really mean is they ‘like’ and ‘enjoy’ these things. The Bible definition of love goes much deeper than what entertains and excites us, and what makes us feel emotionally attached to one another. To love someone is to pursue their well-being and make it a priority. Love’s first concern is always: ‘How does this action contribute to my partner’s well-being?’ If it doesn’t ­– or if it does the opposite – then it isn’t love. The Bible says, ‘Husbands…love your wives, just as Christ loved the church. He gave up his life for her…In the same way, husbands ought to love their wives as they love their own bodies. For a man who loves his wife actually shows love for himself. No one hates his own body but…cares for it’ (vv. 25-29 NLT). As a husband, you can learn two things from these Scriptures: 1) We are all innately selfish. So, your greatest challenge will always be to put your wife’s interests ahead of your own, and be willing to sacrifice your own agenda to do it. 2) We must practise being sensitive. Think how sensitive you are to the aches and needs of your own body, and apply that same principle to caring for your wife. You say, ‘That’s a tall order!’ Yes, and the God who commands you to do it will give you the grace to do it day by day. So, draw on His grace!

Exodus 21-22
Matthew 19

UCB The Word For Today

Exodus vs Passover
     At the time of Jesus

     The second difference between the first exodus and the Passover at the time of Jesus has to do with the way the Passover lamb was sacrificed in the Temple. Fascinatingly, we have evidence that, in the first century A.D., the Passover lambs in the Temple were not only sacrificed; they were, so to speak, crucified. As the Israeli scholar Joseph Tabory has shown, according to the Mishnah, at the time when the Temple still stood, after the sacrifice of the lamb, the Jews would drive “thin smooth staves” of wood through the shoulders of the lamb in order to hang it and skin it (Pesahim 5:9). In addition to this first rod, they would also “thrust” a “skewer of pomegranate wood” through the Passover lamb “from its mouth to its buttocks” (Pesahim 7:1). As Tabory concludes, “An examination of the rabbinic evidence … seems to show that in Jerusalem the Jewish paschal lamb was offered in a manner which resembled a crucifixion.” This conclusion is supported by the writings of Saint Justin Martyr, a Christian living in the mid–second century A.D. In his dialogue with a Jewish rabbi named Trypho, Justin states:

     For the lamb, which is roasted, is roasted and dressed up in the form of a cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. (JUSTIN MARTYR, DIALOGUE WITH TRYPHO THE JEW, 40)

     If these descriptions of the Passover lambs in the Mishnah and Justin Martyr are accurate—and there is no good reason to doubt them—then on numerous occasions, Jesus himself would have witnessed the “crucifixions” of thousands of Passover lambs in the Jerusalem Temple. This is an aspect of the Passover in his day that is neither mentioned in the Bible nor part of the modern-day Jewish Seder, but which has the power to shed light on Jesus’ conception of his own fate.


Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper

American Minute
     by Bill Federer

     February 2, 1848, the United States Congress ratified the peace treaty which ended the Mexican War and, in exchange for 15 million dollars, brought the territories of California, Nevada, Utah, and parts of Arizona, New Mexico, Colorado and Wyoming, into the Union. The treaty began: “In the Name of Almighty God: The United States and the United Mexican States animated by a sincere desire to put an end to the calamities of the war…. have, under the protection of Almighty God, the Author of Peace, arranged, agreed upon, and signed the following: Treaty of Peace.”

American Minute

RE: Forgiveness
     (Cont) from center

     For us to argue ‘we forgive each other unconditionally, let God do the same to us’ betrays not sophistication but shallowness, since it overlooks the elementary fact that we are not God. We are private individuals, and other people’s misdemeanours are personal injuries. God is not a private individual, however, nor is sin just a personal injury. On the contrary, God is himself the maker of the laws we break, and sin is rebellion against him.
     The crucial question we should ask, therefore, is a different one. It is not why God finds it difficult to forgive, but how he finds it possible to do so at all. As Emil Brunner put it, ‘Forgiveness is the very opposite of anything which can be taken for granted. Nothing is less obvious than forgiveness.’ (Emil Brunner, The Mediator: A Study of the Central Doctrine of the Christian Faith (Classic Reprint) ) Or, in the words of Carnegie Simpson, ‘forgiveness is to man the plainest of duties; to God it is the profoundest of problems’. (P. Carnegie Simpson, The fact of Christ: a series of lectures or The Fact Of Christ: A Series Of Lectures)
     The problem of forgiveness is constituted by the inevitable collision between divine perfection and human rebellion, between God as he is and us as we are. The obstacle to forgiveness is neither our sin alone, nor our guilt alone, but also the divine reaction in love and wrath towards guilty sinners. For, although indeed ‘God is love’, yet we have to remember that his love is ‘holy love’, (1) love which yearns over sinners while at the same time refusing to condone their sin. How, then, could God express his holy love? – his love in forgiving sinners without compromising his holiness, and his holiness in judging sinners without frustrating his love? Confronted by human evil, how could God be true to himself as holy love? In Isaiah’s words, how could he be simultaneously ‘a righteous God and a Saviour’ (Isaiah 45:21)? For, despite the truth that God demonstrated his righteousness by taking action to save his people, the words ‘righteousness’ and ‘salvation’ cannot be regarded as simple synonyms. Rather his saving initiative was compatible with, and expressive of, his righteousness. At the cross in holy love God through Christ paid the full penalty of our disobedience himself. He bore the judgment we deserve in order to bring us the forgiveness we do not deserve. On the cross divine mercy and justice were equally expressed and eternally reconciled. God’s holy love was ‘satisfied’.
     ...The reason why many people give the wrong answers to questions about the cross, and even ask the wrong questions, is that they have carefully considered neither the seriousness of sin nor the majesty of God. It is necessary to review four basic biblical concepts, namely the gravity of sin, human moral responsibility, true and false guilt, and the wrath of God.


(1) For the emphasis on ‘holy love’ see P. T. Forsyth in both The Cruciality Of The Cross and The Work of Christ and Christus Veritas: An Essay and The Mediator: A Study of the Central Doctrine of the Christian Faith (Classic Reprint) The Cross of Christ

A Testament Of Devotion
     Thomas R. Kelly

     Such men are not found merely among the canonized Saints of the Church. They are the John Woolmans of today. They are housewives and hand workers, plumbers and teachers, learned and unlettered, black and white, poor and perchance even rich. They exist, and happy is the church that contains them. They may not be known widely, nor serve on boards of trustees, or preach in pulpits. Where pride in one's learning is found, there they are not. For they do not confuse acquaintance with theology and church history with commitment and the life lived in the secret sanctuary. Cleaving simply through forms and externals, they dwell in immediacy with Him who is the abiding Light behind all changing forms, really nullifying much of the external trappings of religion. They have found the secret of the Nazarene, and, not content to assent to it intellectually, they have committed themselves to it in action, and walk in newness of life in the vast fellowship of unceasing prayer.

     There is no new technique for entrance upon this stage where the soul in its deeper levels is continuously at Home in Him. The processes of inward prayer do not grow more complex, but more simple. In the early weeks we begin with simple, whispered words. Formulate them spontaneously, "Thine only. Thine only." Or seize upon a fragment of the Psalms: "so panteth my soul after Thee, 0 God." Repeat them inwardly, over and over again. For the conscious cooperation of the surface level is needed at first, before prayer sinks into the second level as habitual divine orientation. Change the phrases, as you feel led, from hour to hour or from forenoon to afternoon. If you wander, return and begin again. But the time will come when verbalization is not so imperative, and yields place to the attitudes of soul which you meant the words to express, attitudes of humble bowing before Him, attitudes of lifting high your whole being before Him that the Light may shine into the last crevice and drive away all darkness, attitudes of approach and nestling in the covert of His wings, attitudes of amazement and marvel at His transcendent glory, attitudes of self-abandonment, attitudes of feeding in an inward Holy Supper upon the Bread of Life. If you find, after a time, that these attitudes become diffused and vague, no longer firm-textured, then return to verbalizations and thus restore their solidity.

     But longer discipline in this inward prayer will establish more enduring upreachings of praise and submission and relaxed listening in the depths, unworded but habitual orientation of all one's self about Him who is the Focus. The process is much simpler now. Little glances, quiet breathings of submission and invitation suffice. Voluntary or stated times of prayer merely join into and enhance the steady undercurrent of quiet worship that underlies the hours. Behind the foreground of the words continues the background of heavenly orientation, as all the currents of our being set toward Him. Through the shimmering light at divine Presence we look out upon the world, and in its turmoil and its fitfulness, we may be given to respond, in some increased measure, in ways dimly suggestive of the Son of Man.


A Testament of Devotion

Lean Into God
     Compiled by Richard S. Adams


To be associated with the Savior by faith,
in the fellowship of spiritual communion,
is to dwell at the springs of eternal life.
--- John Henry Jowett

It is a quickening of the conscience by the holiness of God; a feeding of the mind with the truth of God; an opening of the heart to the love of God; and a devoting of the will to the purpose of God.
--- Unknown

The only way to seek God is to seek God first. Deny the nayward, affirm the yeaward, be true to those stirrings and motions which He starts in us, refuse priority to all else, and be faithful to the sacred.
--- Jean Toomer, 1894-1967

For this end, we must be knit together in this work as one man, we must entertain each other in brotherly affection, we must be willing to abridge ourselves of our superfluities for the supply of others' necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other, make others' conditions our own, rejoice together, mourn together, labor, and suffer together, always having before our eyes our commission and community in the work, our community as members of the same body. So shall we keep the unity of the spirit in the bond of peace, the Lord will be our God and delight to dwell among us, as His own people and will command a blessing upon us in all our ways, so that we shall see much more of His wisdom, power, goodness, and truth then formerly we have been acquainted with.
--- John Winthrop

... from here, there and everywhere


Proverbs 7:6-12
     by D.H. Stern

6     For I was at the window of my house,
glancing out through the lattice,
7     when I saw among the young men there,
among those who don’t think for themselves,
a young fellow devoid of all sense.
8     He crosses the street near her corner
and continues on toward her house.
9     Dusk turns into evening,
and finally night, dark and black.
10     Then a woman approaches him,
dressed as a prostitute, wily of heart.
11     She’s the coarse, impulsive type,
whose feet don’t stay at home;
12     rather, she stalks the streets and squares,
lurking at every streetcorner.


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 constraint of the call

     Woe is unto me, if I preach not the gospel! ---
1 Cor. 9:16.

     Beware of stopping your ears to the call of God. Everyone who is saved is called to testify to the fact; but that is not the call to preach, it is merely an illustration in preaching. Paul is referring to the pangs produced in him by the constraint to preach the Gospel. Never apply what Paul says in this connection to souls coming in contact with God for salvation. There is nothing easier than getting saved because it is God’s sovereign work—‘Come unto Me and I will save you.’ Our Lord never lays down the conditions of discipleship as the conditions of salvation. We are condemned to salvation through the Cross of Jesus Christ. Discipleship has an option with it—“IF any man …”

     Paul’s words have to do with being made a servant of Jesus Christ, and our permission is never asked as to what we will do or where we will go. God makes us broken bread and poured-out wine to please Himself. To be “separated unto the gospel” means to hear the call of God; and when a man begins to overhear that call, then begins agony that is worthy of the name. Every ambition is nipped in the bud, every desire of life quenched, every outlook completely extinguished and blotted out, saving one thing only—“separated unto the gospel.” Woe be to the soul who tries to put his foot in any other direction when once that call has come to him. This College exists to see whether God has any man or woman here who cares about proclaiming His Gospel; to see whether God grips you. And beware of competitors when God does grip you.


My Utmost for His Highest

Island
     the Poetry of R.S. Thomas

                Island

Of all things to remember
this is special: the Buddha
seated cross-legged, disproving
Donne, himself an island

surrounded by the expanses
of space and time. From his navel
the tree grows whose canopy
is knowledge. He counts the leaves

as they fall, that are words
out of the mouth of the unseen
God, washing his thoughts clean
in them. Over the waters

he sees the argosies of the world
approaching, that will never
arrive, that will go down, each
one sunk by the weight of its own cargo.

The Poems of R.S. Thomas

The Imitation Of Christ
     Thomas A Kempis

     Book One / Thoughts Helpful In The Life Of The Soul

     The Second Chapter / Having A Humble Opinion Of Self

     EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.

     If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?

     Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.

     Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.

     The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?

     If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.


The Imitation Of Christ

Take Heart
     February 2

     If you have raced with men on foot and they have worn you out, how can you compete with horses?
--- Jeremiah 12:5.

     Suppose that to you, as to Christ, it became evident that life was not to give what you expected, that your dreams were not to be granted, that yours was to be a steep and lonely road, that some tremendous sacrifice was to be asked of you, could you adjust to face it with a shadow of the Master’s courage and the Master’s calm? ( When Life Tumbles In Then What? ) There is no supposing in the matter. To you too, in your turn, someday, these things must come.

     And when it does, nobody has the right to snivel or whimper as if something unique and inexplicable had befallen him or her. “Never morning wore to evening but some heart did break”—hearts just as sensitive as yours and mine. But when yours breaks, what then? It is a bit late in the day to be talking about insurance when your house is ablaze, somewhat tardy to be searching for something to bring you through when the test is on.

     So many people’s religion is a fair-weather affair. A little rain and it runs and crumbles; a touch of strain and it snaps. So long as God’s will runs parallel to ours, we follow blithely. But the moment that they clash, that life grows difficult, that we do not understand—how apt faith is to fail us just when we have most need of it!

     Well, what of you and me? If the small ills of life have frayed our faith and temper, what will we do in the roar and swirl of Jordan?

     The essence of faith [is] a certain intrepidity of loyalty that can believe undauntedly [when] in the dark and that still trusts God, unshaken even when the evidence looks fairly damning. Do you think Christ always understood or found it easy? There was a day when he took God’s will for him into his hand, turned it round, and looked at it: “Is this what you ask of me?” he said. Yes, and another day when, puzzled and uncertain, he cried out, “But is this really what you mean that I should give you, this here, this now?” Yes, and another still, when the waters roared through his soul, yet he would not turn back, fought his way to the farther bank and died, still believing in the God who seemed to have deserted him. That is why he is given a name that is above every name.
--- Arthur John Gossip


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

On This Day   February 2
     Two Giants

     The son of Pepin the Short rose to power in the eighth century, and there was nothing short about him. Standing seven feet tall, Charlemagne was active, dignified, strong, and intelligent. His continual warfare enlarged his kingdom till it covered most of central Europe, and on Christmas Day, 800, he was crowned king of the Franks by Pope Leo III.

     Charlemagne craved education, not only for himself but for his people. He believed that religion and education were the only sure foundations for a healthy state. But he needed a teacher.

     Enter Alcuin.

     Alcuin, having evidently lost his parents in childhood, had been raised by schoolmasters in York, England. In the vast library of York’s Cathedral School the boy fell in love with Ambrose, Augustine, Bede, Pliny, and the writers of antiquity. He rose from student to teacher, and on February 2, 767, Alcuin was made a deacon and the school’s headmaster.

     Years passed, and the now-famous schoolman, traveling in Italy, met Charlemagne. The two hit it off, one a physical giant, the other an intellectual one. Charlemagne asked Alcuin to educate his court, train his clergy, and establish parish schools. So Alcuin resigned at York and began teaching the royal family, the imperial advisors, and the clergy of the palace chapel. He based his curriculum on the seven liberal arts, saying the house of knowledge can only be perfectly built on these seven columns. He collected manuscripts for a royal library. And he began efforts to educate clergy everywhere, then the people. The first thing to learn, Alcuin said, was the Lord’s Prayer. Then, the Ten Commandments. He was ever zealous for studying the Scriptures and preaching the gospel. People cannot be “christianized” by force, he warned Charlemagne, but brought to Christ by the Word of God.

     Ten years later an exhausted Alcuin returned to England where he spent the rest of his life defending orthodoxy, reorganizing schools, developing curriculum, copying manuscripts, and teaching Scripture. He died unexpectedly on Pentecost Sunday, May 19, 804, but his efforts brought light into the darkness and paved the way for the universities that were soon to rise.

  Wisdom has built her house with its seven columns.
  She has prepared the meat and set out the wine.
  Her feast is ready.
  “Everyone who is ignorant or foolish is invited!
  If you want to live,
  give up your foolishness
  And let understanding guide your steps.”
  --- Proverbs 9:1,2,4,6.


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

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - February 2

     “Without the shedding of blood is no remission.” --- Hebrews 9:22.

     This is the voice of unalterable truth. In none of the Jewish ceremonies were sins, even typically, removed without blood-shedding. In no case, by no means can sin be pardoned without atonement. It is clear, then, that there is no hope for me out of Christ; for there is no other blood-shedding which is worth a thought as an atonement for sin. Am I, then, believing in him? Is the blood of his atonement truly applied to my soul? All men are on a level as to their need of him. If we be never so moral, generous, amiable, or patriotic, the rule will not be altered to make an exception for us. Sin will yield to nothing less potent than the blood of him whom God hath set forth as a propitiation. What a blessing that there is the one way of pardon! Why should we seek another?

     Persons of merely formal religion cannot understand how we can rejoice that all our sins are forgiven us for Christ’s sake. Their works, and prayers, and ceremonies, give them very poor comfort; and well may they be uneasy, for they are neglecting the one great salvation, and endeavouring to get remission without blood. My soul, sit down, and behold the justice of God as bound to punish sin; see that punishment all executed upon thy Lord Jesus, and fall down in humble joy, and kiss the dear feet of him whose blood has made atonement for thee. It is in vain when conscience is aroused to fly to feelings and evidences for comfort: this is a habit which we learned in the Egypt of our legal bondage. The only restorative for a guilty conscience is a sight of Jesus suffering on the cross. “The blood is the life thereof,” says the Levitical law, and let us rest assured that it is the life of faith and joy and every other holy grace.

     “Oh! how sweet to view the flowing Of my Saviour’s precious blood; With divine assurance knowing He has made my peace with God.”

          Evening - February 2

     “And these are ancient things.” --- 1 Chronicles 4:22.

     Yet not so ancient as those precious things which are the delight of our souls. Let us for a moment recount them, telling them over as misers count their gold. The sovereign choice of the Father, by which he elected us unto eternal life, or ever the earth was, is a matter of vast antiquity, since no date can be conceived for it by the mind of man. We were chosen from before the foundations of the world. Everlasting love went with the choice, for it was not a bare act of divine will by which we were set apart, but the divine affections were concerned. The Father loved us in and from the beginning. Here is a theme for daily contemplation. The eternal purpose to redeem us from our foreseen ruin, to cleanse and sanctify us, and at last to glorify us, was of infinite antiquity, and runs side by side with immutable love and absolute sovereignty. The covenant is always described as being everlasting, and Jesus, the second party in it, had his goings forth of old; he struck hands in sacred suretyship long ere the first of the stars began to shine, and it was in him that the elect were ordained unto eternal life. Thus in the divine purpose a most blessed covenant union was established between the Son of God and his elect people, which will remain as the foundation of their safety when time shall be no more. Is it not well to be conversant with these ancient things? Is it not shameful that they should be so much neglected and even rejected by the bulk of professors? If they knew more of their own sin, would they not be more ready to adore distinguishing grace? Let us both admire and adore tonight, as we sing ---

     “A monument of grace,
     A sinner saved by blood;
     The streams of love I trace
     Up to the Fountain, God;
     And in his sacred bosom see
     Eternal thoughts of Love to me.”


Morning and Evening

Amazing Grace
     February 2

          JESUS, THOU JOY OF LOVING HEARTS

     Attributed to Bernard of Clairvaux, 1091–1153

     Translated by Ray Palmer, 1808–1887

     I have told you this so that My joy may be in you and that your joy may be complete. (John 15:11)

     This song is another of the fine hymn texts that originated during the Middle Ages. It is thought to have been written by a monk—one of the most prominent religious leaders of his day. An important part of the medieval church was the role of the monks and their monasteries. Since these churchmen were among the few who could read and write, their institutions became powerful influences in shaping the religious and cultural development of Western civilization.

     As a young man, Bernard became abbot of the monastery of Clairvaux, France. His influence was soon felt throughout Europe. It is said that he commanded kings, emperors, and prelates—and they obeyed him. In 1146 he was commissioned by the pope to lead a second preaching crusade against the Moslems. Because of his eloquence and strong preaching, great crowds followed him. One of the conditions for those joining the Crusade was a personal conversion experience. It is recorded that multitudes of vicious men were dramatically changed through Bernard’s preaching. They carried a cross unashamedly as a symbol of their commitment to Christ and this crusade.

     Bernard wrote a number of books, chiefly on such subjects as church government, monasticism and other church-related topics. It is generally agreed that he wrote a long 192-line poem titled “Dulcis Jesus Memorial” (“Joyful Rhythm on the Name of Jesus”). In 1858 Ray Palmer, an American Congregational preacher, translated from the Latin a portion of this medieval poem attributed to Bernard for the hymn “Jesus, Thou Joy of Loving Hearts.” This hymn text aptly describes the preciousness of Christ in each believer’s life.

     Jesus, Thou joy of loving hearts, Thou fount of life, Thou light of men, from the best bliss that earth imparts, we turn unfilled to Thee again.
     Thy truth unchanged hath ever stood; Thou savest those that on Thee call; to them that seek Thee, Thou art good; to them that find Thee, all in all.
     Our restless spirits yearn for Thee, where’er our changeful lot is cast; glad when Thy gracious smile we see, blest when our faith can hold Thee fast.
     O Jesus, ever with us stay; make all our moments calm and bright; chase the dark night of sin away; shed o’er the world Thy holy light.Jesus, Thou joy of loving hearts, Thou fount of life, Thou light of men, from the best bliss that earth imparts, we turn unfilled to Thee again.
     Thy truth unchanged hath ever stood; Thou savest those that on Thee call; to them that seek Thee, Thou art good; to them that find Thee, all in all.
     Our restless spirits yearn for Thee, where’er our changeful lot is cast; glad when Thy gracious smile we see, blest when our faith can hold Thee fast.
     O Jesus, ever with us stay; make all our moments calm and bright; chase the dark night of sin away; shed o’er the world Thy holy light.


     For Today: John 6:35; Ephesians 2:14–18; Colossians 1:13, 14; 1 Peter 1:8.

     Live with the awareness that even with the “best bliss that earth imparts,” without an intimate awareness of Christ, life will be empty. Make His presence the goal of your activities. ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

Book Of Common Prayer
     Friday, February 2, 2018 | Holy Day


The Presentation
Morning Prayer
Years 1 & 2

On the same date: The Presentation, Evening Prayer

Psalms     Psalm 42, 43
Old Testament     1 Samuel 2:1–10
New Testament     John 8:31–36

Index of Readings

Psalms
Psalm 42, 43

42 To The Choirmaster. A Maskil Of The Sons Of Korah.

1 As a deer pants for flowing streams,
so pants my soul for you, O God.
2 My soul thirsts for God,
for the living God.
When shall I come and appear before God?
3 My tears have been my food
day and night,
while they say to me all the day long,
“Where is your God?”
4 These things I remember,
as I pour out my soul:
how I would go with the throng
and lead them in procession to the house of God
with glad shouts and songs of praise,
a multitude keeping festival.

5 Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation 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.
7 Deep calls to deep
at the roar of your waterfalls;
all your breakers and your waves
have gone over me.
8 By day the LORD commands his steadfast love,
and at night his song is with me,
a prayer to the God of my life.
9 I say to God, my rock:
“Why have you forgotten me?
Why do I go mourning
because of the oppression of the enemy?”
10 As with a deadly wound in my bones,
my adversaries taunt me,
while they say to me all the day long,
“Where is your God?”

11 Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.

43 Vindicate me, O God, and defend my cause
against an ungodly people,
from the deceitful and unjust man
deliver me!
2 For you are the God in whom I take refuge;
why have you rejected me?
Why do I go about mourning
because of the oppression of the enemy?

3 Send out your light and your truth;
let them lead me;
let them bring me to your holy hill
and to your dwelling!
4 Then I will go to the altar of God,
to God my exceeding joy,
and I will praise you with the lyre,
O God, my God.

5 Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.

Old Testament
1 Samuel 2:1–10

2 And Hannah prayed and said,

“My heart exults in the LORD;
my horn is exalted in the LORD.
My mouth derides my enemies,
because I rejoice in your salvation.

2 “There is none holy like the LORD:
for there is none besides you;
there is no rock like our God.
3 Talk no more so very proudly,
let not arrogance come from your mouth;
for the LORD is a God of knowledge,
and by him actions are weighed.
4 The bows of the mighty are broken,
but the feeble bind on strength.
5 Those who were full have hired themselves out for bread,
but those who were hungry have ceased to hunger.
The barren has borne seven,
but she who has many children is forlorn.
6 The LORD kills and brings to life;
he brings down to Sheol and raises up.
7 The LORD makes poor and makes rich;
he brings low and he exalts.
8 He raises up the poor from the dust;
he lifts the needy from the ash heap
to make them sit with princes
and inherit a seat of honor.
For the pillars of the earth are the LORD’s,
and on them he has set the world.

9 “He will guard the feet of his faithful ones,
but the wicked shall be cut off in darkness,
for not by might shall a man prevail.
10 The adversaries of the LORD shall be broken to pieces;
against them he will thunder in heaven.
The LORD will judge the ends of the earth;
he will give strength to his king
and exalt the horn of his anointed.”

New Testament
John 8:31–36

31 So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, 32 and you will know the truth, and the truth will set you free.” 33 They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”

34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave3 to sin. 35 The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed.

The Presentation
Evening Prayer
Years 1 & 2

On the same date: The Presentation, Morning Prayer

Psalms     Psalm 48, 87
Old Testament     Haggai 2:1–9
New Testament     1 John 3:1–8

Index of Readings

Psalms
Psalm 48, 87

48 A Song. A Psalm Of The Sons Of Korah.

1 Great is the LORD and greatly to be praised
in the city of our God!
His holy mountain, 2 beautiful in elevation,
is the joy of all the earth,
Mount Zion, in the far north,
the city of the great King.
3 Within her citadels God
has made himself known as a fortress.

4 For behold, the kings assembled;
they came on together.
5 As soon as they saw it, they were astounded;
they were in panic; they took to flight.
6 Trembling took hold of them there,
anguish as of a woman in labor.
7 By the east wind you shattered
the ships of Tarshish.
8 As we have heard, so have we seen
in the city of the LORD of hosts,
in the city of our God,
which God will establish forever. Selah

9 We have thought on your steadfast love, O God,
in the midst of your temple.
10 As your name, O God,
so your praise reaches to the ends of the earth.
Your right hand is filled with righteousness.
11 Let Mount Zion be glad!
Let the daughters of Judah rejoice
because of your judgments!

12 Walk about Zion, go around her,
number her towers,
13 consider well her ramparts,
go through her citadels,
that you may tell the next generation
14 that this is God,
our God forever and ever.
He will guide us forever.

87 A Psalm Of The Sons Of Korah. A Song.

1 On the holy mount stands the city he founded;
2 the LORD loves the gates of Zion
more than all the dwelling places of Jacob.
3 Glorious things of you are spoken,
O city of God. Selah

4 Among those who know me I mention Rahab and Babylon;
behold, Philistia and Tyre, with Cush—
“This one was born there,” they say.
5 And of Zion it shall be said,
“This one and that one were born in her”;
for the Most High himself will establish her.
6 The LORD records as he registers the peoples,
“This one was born there.” Selah

7 Singers and dancers alike say,
“All my springs are in you.”

Old Testament
Haggai 2:1–9

2 In the seventh month, on the twenty-first day of the month, the word of the LORD came by the hand of Haggai the prophet: 2 “Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to all the remnant of the people, and say, 3 ‘Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes? 4 Yet now be strong, O Zerubbabel, declares the LORD. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the LORD. Work, for I am with you, declares the LORD of hosts, 5 according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not. 6 For thus says the LORD of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. 7 And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts. 8 The silver is mine, and the gold is mine, declares the LORD of hosts. 9 The latter glory of this house shall be greater than the former, says the LORD of hosts. And in this place I will give peace, declares the LORD of hosts.’ ”

New Testament
1 John 3:1–8

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.

4 Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5 You know that he appeared in order to take away sins, and in him there is no sin. 6 No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. 7 Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

The Book of Common Prayer


Job, Lecture 1 Interpretation Problems
John H. Walton






Job, Lecture 2 Date and authorship
John H. Walton





Job, Lecture 3 Job as a book with Authority
John H. Walton






Lecture 4 Genre and Structure (nature of Wisdom)
John H. Walton





Job, Lecture 5 Job and Ancient Near East
John H. Walton






Job, Lecture 6 Purpose of Book
John H. Walton





Job, Lecture 7 Theological Foundation
John H. Walton






Job, Lecture 8 Scene on earth
John H. Walton





Job, Lecture 9 Scene in heaven part 1
John H. Walton






Job, Lecture 10 Sons of God and Satan
John H. Walton





Job, Lecture 11 Scene in heaven part 2
John H. Walton






Job, Lecture 12 Role of wife and friends
John H. Walton





Job, Lecture 13 (Job 3-14)
John H. Walton






Job, Lecture 14 (Job 15-21)
John H. Walton





Job, Lecture 15 Job 19:25
John H. Walton