Exodus 23Exodus 23:1 You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness. 2 You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, 3 nor shall you be partial to a poor man in his lawsuit.
4 “If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. 5 If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him.
6 “You shall not pervert the justice due to your poor in his lawsuit. 7 Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked. 8 And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right.
9 “You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt.
Laws About the Sabbath and Festivals 10 “For six years you shall sow your land and gather in its yield, 11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard.
12 “Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed.
13 “Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips.
14 “Three times in the year you shall keep a feast to me. 15 You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. 16 You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in from the field the fruit of your labor. 17 Three times in the year shall all your males appear before the Lord GOD.
18 “You shall not offer the blood of my sacrifice with anything leavened, or let the fat of my feast remain until the morning.
19 “The best of the firstfruits of your ground you shall bring into the house of the LORD your God.
“You shall not boil a young goat in its mother’s milk.
Conquest of Canaan Promised20 “Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. 21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him.
22 “But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries.
23 “When my angel goes before you and brings you to the Amorites and the Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, and I blot them out, 24 you shall not bow down to their gods nor serve them, nor do as they do, but you shall utterly overthrow them and break their pillars in pieces. 25 You shall serve the LORD your God, and he will bless your bread and your water, and I will take sickness away from among you. 26 None shall miscarry or be barren in your land; I will fulfill the number of your days. 27 I will send my terror before you and will throw into confusion all the people against whom you shall come, and I will make all your enemies turn their backs to you. 28 And I will send hornets before you, which shall drive out the Hivites, the Canaanites, and the Hittites from before you. 29 I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. 30 Little by little I will drive them out from before you, until you have increased and possess the land. 31 And I will set your border from the Red Sea to the Sea of the Philistines, and from the wilderness to the Euphrates, for I will give the inhabitants of the land into your hand, and you shall drive them out before you. 32 You shall make no covenant with them and their gods. 33 They shall not dwell in your land, lest they make you sin against me; for if you serve their gods, it will surely be a snare to you.”
The Wedding at CanaJohn 2:1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”
6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.
Jesus Cleanses the Temple13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”
18 So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.
Jesus Knows What Is in Man23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. 24 But Jesus on his part did not entrust himself to them, because he knew all people 25 and needed no one to bear witness about man, for he himself knew what was in man.
Job 41Job 41:1
“Can you draw out Leviathan with a fishhook
or press down his tongue with a cord?
2 Can you put a rope in his nose
or pierce his jaw with a hook?
3 Will he make many pleas to you?
Will he speak to you soft words?
4 Will he make a covenant with you
to take him for your servant forever?
5 Will you play with him as with a bird,
or will you put him on a leash for your girls?
6 Will traders bargain over him?
Will they divide him up among the merchants?
7 Can you fill his skin with harpoons
or his head with fishing spears?
8 Lay your hands on him;
remember the battle—you will not do it again!
9 Behold, the hope of a man is false;
he is laid low even at the sight of him.
10 No one is so fierce that he dares to stir him up.
Who then is he who can stand before me?
11 Who has first given to me, that I should repay him?
Whatever is under the whole heaven is mine.
12 “I will not keep silence concerning his limbs,
or his mighty strength, or his goodly frame.
13 Who can strip off his outer garment?
Who would come near him with a bridle?
14 Who can open the doors of his face?
Around his teeth is terror.
15 His back is made of rows of shields,
shut up closely as with a seal.
16 One is so near to another
that no air can come between them.
17 They are joined one to another;
they clasp each other and cannot be separated.
18 His sneezings flash forth light,
and his eyes are like the eyelids of the dawn.
19 Out of his mouth go flaming torches;
sparks of fire leap forth.
20 Out of his nostrils comes forth smoke,
as from a boiling pot and burning rushes.
21 His breath kindles coals,
and a flame comes forth from his mouth.
22 In his neck abides strength,
and terror dances before him.
23 The folds of his flesh stick together,
firmly cast on him and immovable.
24 His heart is hard as a stone,
hard as the lower millstone.
25 When he raises himself up, the mighty are afraid;
at the crashing they are beside themselves.
26 Though the sword reaches him, it does not avail,
nor the spear, the dart, or the javelin.
27 He counts iron as straw,
and bronze as rotten wood.
28 The arrow cannot make him flee;
for him, sling stones are turned to stubble.
29 Clubs are counted as stubble;
he laughs at the rattle of javelins.
30 His underparts are like sharp potsherds;
he spreads himself like a threshing sledge on the mire.
31 He makes the deep boil like a pot;
he makes the sea like a pot of ointment.
32 Behind him he leaves a shining wake;
one would think the deep to be white-haired.
33 On earth there is not his like,
a creature without fear.
34 He sees everything that is high;
he is king over all the sons of pride.”
2 Corinthians 11
Paul and the False Apostles2 Corinthians 11:1 I wish you would bear with me in a little foolishness. Do bear with me! 2 For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ. 3 But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. 4 For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough. 5 Indeed, I consider that I am not in the least inferior to these super-apostles. 6 Even if I am unskilled in speaking, I am not so in knowledge; indeed, in every way we have made this plain to you in all things.
7 Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? 8 I robbed other churches by accepting support from them in order to serve you. 9 And when I was with you and was in need, I did not burden anyone, for the brothers who came from Macedonia supplied my need. So I refrained and will refrain from burdening you in any way. 10 As the truth of Christ is in me, this boasting of mine will not be silenced in the regions of Achaia. 11 And why? Because I do not love you? God knows I do!
12 And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. 13 For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. 14 And no wonder, for even Satan disguises himself as an angel of light. 15 So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.
Paul’s Sufferings as an Apostle16 I repeat, let no one think me foolish. But even if you do, accept me as a fool, so that I too may boast a little. 17 What I am saying with this boastful confidence, I say not as the Lord would but as a fool. 18 Since many boast according to the flesh, I too will boast. 19 For you gladly bear with fools, being wise yourselves! 20 For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. 21 To my shame, I must say, we were too weak for that! But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that. 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they offspring of Abraham? So am I. 23 Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I received at the hands of the Jews the forty lashes less one. 25 Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28 And, apart from other things, there is the daily pressure on me of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant?
30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying. 32 At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me, 33 but I was let down in a basket through a window in the wall and escaped his hands.
ESV Study Bible
What I'm Reading
Roman Historian Tacitus Mentions Jesus: Our Best Secular Source
By J. P. Holding 3/10/20172017
By J.P. Holding| Tacitus was a Roman historian writing early in the 2nd century A.D. His Annals provide us with a single reference to Jesus of considerable value. Rather frustratingly, much of his work has been lost, including a work which covers the years 29-32, where the trial of Jesus would have been had he recorded it [Meie.MarJ, 89].
Here is a full quote of the cite of our concern, from Annals 15.44. Jesus and the Christians are mentioned in an account of how the Emperor Nero went after Christians in order to draw attention away from himself after Rome’s fire of 64 AD:
But not all the relief that could come from man, not all the Bounties that the prince could bestow, nor all the atonements Which could be presented to the gods, availed to relieve Nero From the infamy of being believed to have ordered the Conflagration, the fire of Rome. Hence to suppress the rumor, he Falsely charged with the guilt, and punished Christians, who were Hated for their enormities.
James Patrick Holding holds a Masters in Library Science from Florida State University. He is a published author in Christian Research Journal, and his website (www.tektonics.org) is the largest apologetics site run by a single individual and contains over 1500 articles. His ministry is committed to providing scholarly answers to serious questions which are often posed on major and minor elements of the Christian faith. He is also a Certified Apologetics Instructor.
How to Erase Logical Fallacies
By Kenneth Samples 2/14/2017
An essential skill to develop—particularly if you intend to discuss the truth of your faith with others—is how to understand, evaluate, and present a logical argument. Though it might seem complex and rather intimidating, an argument in logic is really a very simple thing. To have an argument you must make a claim (called the conclusion, or the central point of the argument) and provide support (called premises, or evidence, facts, and reasons) for believing the claim to be true or correct. To have a good argument (logically sound or cogent), your premises must be (1) true, (2) pertinent to your central claim, and (3) sufficient to justify the conclusion.
What Are Fallacies?
A fallacy occurs when a logical argument contains a specific defect. A defect is a mistake in the reasoning process which causes an argument to break down (or fail to adequately support the conclusion). Left unrecognized and uncorrected, that failure leads to a defeated (unsound or not cogent) argument. Bad arguments provide no logical justification for their claims. Thus the person who reasons carefully will attempt to understand and thus avoid committing the common fallacies that serve to shipwreck arguments.
Books by Kenneth Richard Samples
God among Sages: Why Jesus Is Not Just Another Religious Leader
A World of Difference: Putting Christian Truth-Claims to the Worldview Test (Reasons to Believe)
God among Sages: Why Jesus Is Not Just Another Religious Leader
Christian Endgame: Careful Thinking about the End Times
Christianity's Most Dangerous Idea (Ebook Shorts)
As an RTB scholar I have a great passion to help people understand and see the truth and relevance of Christianity's truth-claims. My writings and lectures at RTB focus on showing how the great doctrinal truths of the faith (the Trinity, the Incarnation, the Atonement, creation ex nihilo, salvation by grace, etc.) are uniquely compatible with reason.
I work to help myself and others fulfill Peter's words in 2 Peter 3:18: "But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen."
What Happens When We Divorce Faith from Reason?
By Rob Lundberg 12/26/2016
Atheists, skeptics and critics attack Christianity saying that it is unreasonable. Faith, they say contradicts reason. Many of us have heard their rhetoric, "Faith is a blind leap in the dark"; Faith requires one to check your brains at the door"; "Faith has been rendered meaningless in this age of science and reason." Sadly more and more Christians sitting in our pews with doubts, week in and week out, have heard this rhetoric, and are slowly divorcing faith from reason.
This view is not consistent with historic Christianity, let alone biblical. The Early Church Fathers, the Medieval Scholars, and the Protestant Reformers believed that faith fits the biblical view of reason. In this posting, I want us to consider the reasonableness of faith, keeping in mind that our finite human intellect is not able to fully grasp infinite divine truth. At the same time, let us also bear in mind that something cannot be fully understood by reason does not mean that it is unreasonable. There are some things that we cannot comprehend, but with a little effort, that which is not fully understood can be apprehended.
That being said, let's consider four points about the relationship between faith and reason.Click here for entire article
The Real Issue Apologetics Ministry is a Christian apologetics and equipping ministry founded by Rob Lundberg.
Rob understands today’s issues from a worldview perspective, knowing how to communicate on various levels the truth claims of the Christian faith. Whether it is being his normal "down to earth self," or discussing the rigorous issues for why the Christian faith is true, he knows what it means to incorporate Christian apologetics as a spiritual discipline that undergirds the ministry of evangelism into daily living. His target is always the gospel.
Rob currently serves as a Chapter Director and Community Apologist with Ratio Christi. Rob has served as an adjunct professor, and has written courses for a local Bible seminary. His view of the world does not just target the local coffee shops and venues, but he also has a global focus having participated in mission work in the Republic of Moldova and conducting Skype meetings for groups and fellowships in India.
He is available to speak to your church, or participate in or hold conferences, break out sessions, training events and other venues. To schedule him in your church or to speak to your organization, contact him by sending an email or call 540.424.2305. He would love to speak to you about how you can reach your loved one who has become a skeptic or your church and how to reach the culture with the gospel.
Rob, his wife, Kathy and their daughter Christine live in Fredericksburg, VA.
The “New Alarmism” is not new and is not alarmism.
By Jake Meador 3/10/2017
When asked about the Holy Roman Empire the French philosophe Voltaire once quipped that said empire was neither holy, nor Roman, nor an empire. I had something like that thought while reading Dr. James K. A. Smith’s piece for the Washington Post. That said, Dr. Smith’s post is far from the first to raise this concern. As mentioned previously, Katelyn Beaty and Emma Green’s reviews also critiqued Rod’s project for alarmism, though Green was more fair about it than Smith or Beaty. Rachel Held Evans also made this attack in her Twitter thread on the book.
In one sense, I should be more sympathetic to the critique than I probably am: Both Rod and Dr. Esolen invite that critique with some of their rhetoric, as I noted in my review of Dr. Esolen’s book earlier today. (Archbishop Chaput is another matter.)1
That said, it’s difficult to be too terribly sympathetic for a relatively simple reason. Virtually nothing that any of these guys are saying is new and, given how long it has been said and how accurate previous generations have been in their predictions, it’s difficult to dismiss this talk as alarmism
Read The Psalms In "1" Year
Psalm 30Joy Comes with the Morning
30 A Psalm Of David. A Song At The Dedication Of The Temple
6 As for me, I said in my prosperity,
“I shall never be moved.”
7 By your favor, O LORD,
you made my mountain stand strong;
you hid your face;
I was dismayed.
8 To you, O LORD, I cry,
and to the Lord I plead for mercy:
9 “What profit is there in my death,
if I go down to the pit?
Will the dust praise you?
Will it tell of your faithfulness?
10 Hear, O LORD, and be merciful to me!
O LORD, be my helper!”
11 You have turned for me my mourning into dancing;
you have loosed my sackcloth
and clothed me with gladness,
12 that my glory may sing your praise and not be silent.
O LORD my God, I will give thanks to you forever!
A Couple of Reasons to Think Theism Best Explains Moral Obligations
By Jonathan Pruitt 4/27/2015
Here is a moral fact: It is wrong to torture babies for fun. (Let T stand for “torture babies for fun.”)
But in what sense is it wrong to T? One answer, and a quite popular one, is that T’ing is wrong because it is irrational to do so. Why it is irrational can be explained a several different ways. One option is the egoist option. It is wrong to T because it is not in my self-interest to do so. It may not be in my self-interest because if I T, others might torture me back or otherwise degrade me in retaliation for my T’ing. The idea here is that it is in my self-interest to live in a world where people don’t torture each other for fun, so, in order to bring about that world, I ought to act in a way consistent with the world I want to bring about. Or perhaps we could say it is irrational to T because it is inherently degrading to myself. I destroy my own soul if I go around T’ing and that is not good for me so it is irrational for me to do so.
We might also say that it is wrong to T because it lowers the aggregate human happiness. Since living in a society where, on the whole, there is more happiness than less, I should not T because it is better to live in a more happy society than a less happy one. Or possibly it is wrong to T because there is an implicit social contract being broken when I T. By virtue of living in a society, I implicitly agree to follow certain norms and T’ing counts as a violation of those norms.
Exodus 23; John 2; Job 41; 2 Corinthians 11
By Don Carson 3/12/2018
When the Jewish leaders question Jesus’ right to cleanse the temple as he did, and demand that he provide some authority for his action, he replies, “Destroy this temple, and I will raise it again in three days” (John 2:19).
Only John’ s gospel records this early exchange. According to the Synoptics, at Jesus’ trial this utterance was vaguely recalled by those who wanted him done away with on the capital charge of temple desecration. That their memories of the event were a little fuzzy accords well with the fact that Jesus uttered these words at the beginning of his ministry, perhaps two years and more before his arrest and trial.
But what did Jesus mean by these words? His opponents thought he was referring to the literal temple, and judged his claim ludicrous (2:20). According to John, not even the disciples understood what he was talking about at the time. When John wrote his gospel, of course, he knew, and he records his conclusion: “But the temple he had spoken of was his body” (2:21). But he faithfully records, “After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words that Jesus had spoken” (2:22).
Several things follow:
(1) John is often accused of anachronism, of reading back into the time of Jesus events and beliefs that developed only later. This is singularly unlikely. No evangelist is more persistent than John (at least sixteen times) in carefully distinguishing what the disciples understood back then (during Jesus’ ministry) and what they understood only later.
(2) The turning point in their understanding of Jesus’ words was the combination of his resurrection from the grave, and a fresh grasp of and belief in the Scripture (2:22). Because Jesus died and rose again, they were forced to think of Jesus the Messiah in more than merely regal or triumphal categories. Both the events and Jesus’ own tutelage of them taught them that the Messiah was to be not only the Davidic King, but the Suffering Servant. The old covenant mandate of a priestly system, sacrifices, a day of atonement, a Passover lamb, a peculiar temple constructed to a specific design laid down by God himself — all forced them to recognize that their earlier reading of Scripture (what we call the Old Testament) had been terribly reductionistic. Now they could see that the Old Testament temple, the meeting place between God and his covenant people, pointed to the ultimate “meeting place,” the ultimate Mediator. Jesus would occupy this role by virtue of his death and resurrection — the “temple” would be destroyed, and rebuilt.
(3) Jesus himself is the source of this “hermeneutic,” this way of reading Old Testament Scripture.
Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).
Don Carson Books:
- 1 An Introduction to the New Testament
- 2 The Gospel according to John Pillar NT Commentary
- 3 The Gospel according to John Pillar NT Commentary
- 4 NIV Zondervan Study Bible, Hardcover: Built on the Truth of Scripture and Centered on the Gospel Message
- 5 Praying with Paul: A Call to Spiritual Reformation
- 6 Commentary on the New Testament Use of the Old Testament
- 7 Exegetical Fallacies
- 8 For the Love of God: A Daily Companion for Discovering the Riches of God's Word, Volume 1
- 9 Be Still, My Soul: Embracing God's Purpose and Provision in Suffering
- 10 Matthew (The Expositor's Bible Commentary)
- 11 The God Who Is There: Finding Your Place in God's Story
- 12 The Difficult Doctrine of the Love of God
- 13 How Long, O Lord?: Reflections on Suffering and Evil
- 14 New Testament Commentary Survey
- 15 For the Love of God, Volume 2: A Daily Companion for Discovering the Riches of God's Word
- 16 9: Matthew and Mark (The Expositor's Bible Commentary)
- 17 Showing the Spirit: A Theological Exposition of 1 Corinthians, 12-14
- 18 The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians
- 19 The Enduring Authority of the Christian Scriptures
- 20 The Farewell Discourse and Final Prayer of Jesus: John 14-17
- 21 Introducing NT: A Short Guide to Its History and Message
- 22 Memoirs of an Ordinary Pastor: The Life and Reflections of Tom Carson
- 23 Preach the Word: Essays on Expository Preaching: In Honor of R. Kent Hughes
- 24 Jesus' Sermon on the Mount: An Exposition of Matthew 5-10
- 25 The Intolerance of Tolerance
- 26 From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation
- 27 Basics for Believers: An Exposition of Philippians
- 28 Divine Sovereignty and Human Responsibility: Biblical Perspective in Tension
- 29 The Expositor's Bible commentary : Matthew, Mark, Luke Vol. 8
- 30 Christ and Culture Revisited
- 31 NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message
- 32 The King James Version Debate: A Plea for Realism
- 33 Don't Call It a Comeback: The Old Faith for a New Day
- 34 Gagging of God, The
- 35 The Gospel as Center: Renewing Our Faith and Reforming Our Ministry Practices
- 36 The God Who Is There Leader's Guide: Finding Your Place in God's Story
- 37 What Is the Gospel?
- 38 His Mission: Jesus in the Gospel of Luke
- 39 The Scriptures Testify about Me: Jesus and the Gospel in the OT
- 40 Love in Hard Places
- 41 Coming Home: Essays on the New Heaven and New Earth
- 42 God's Love Compels Us: Taking the Gospel to the World
- 43 Scandalous: The Cross and Resurrection of Jesus
- 44 Telling the Truth
- 45 God's Word, Our Story: Learning from the Book of Nehemiah
- 46 Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications
- 47 The Sermon on the Mount: An Evangelical Exposition of Matthew 5-7
- 48 Sunsets: Reflections for Life's Final Journey
- 49 God with Us: Themes from Matthew
- 50 A Model of Christian Maturity: An Exposition of 2 Corinthians 10-13
- 51 NIV Zondervan Study Bible, Built on the Truth of Scripture and Centered on the Gospel Message
- 52 The Pastor as Scholar and the Scholar as Pastor: Reflections on Life and Ministry
- 53 Teach Us to Pray: Prayer in the Bible and the World
- 54 Matthew, Vol.2 (Ch. 13-28), The Expositor's Bible Commentary
- 55 A Call to Spiritual Reformation: Priorities from Paul and His Prayers
- 56 The God Who Is There: Finding Your Place in God's Story
- 57 Entrusted with the Gospel: Pastoral Expositions of 2 Timothy
- 58 Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension
- 59 The Holy Spirit
- 60 The Plan
- 61 Collected Writings on Scripture
- 62 The Inclusive-Language Debate: A Plea for Realism
- 63 Matthew, Vol.1 (Ch. 1-12), The Expositor's Bible Commentary
- 64 Essential Evangelicalism: The Enduring Influence of Carl F. H. Henry
- 65 The Restoration of All Things
- 66 Reclaiming the Center: Confronting Evangelical Accommodation in Postmodern Times
- 67 Christ's Redemption
- 68 Exegetical Fallacies
- 69 Justification
- 70 Greek Accents: A Student's Manual
- 71 Gospel-Centered Ministry
- 72 The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians
- 77 The Cross & Christian Ministry: An Exposition of Passages from 1 Corinthians
- 78 The Cross & Christian Ministry: An Exposition of Passages from 1 Corinthians
- 79 [(Christ and Culture Revisited)]
- 80 When Jesus Confronts the World: An Exposition of Matthew 8-10
- 81 The Church: God's New People
- 82 Letters Along the Way: A Novel of the Christian Life
- 83 Love in Hard Places
- 84 The God Who Is There: Finding Your Place In God'S Story
- 85 NT Commentary Survey
- 86 The Inclusive Language Debate
- 87 Exegetical Fallacies
- 88 The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17
- 89 NT Commentary Survey
- 90 How long, O Lord? (2nd edition): Reflections on Suffering and Evil
- 91 Holy Sonnets of the Twentieth Century
- 92 Basics for Believers: An Exposition of Philippians
- 93 By D. A. Carson - Gagging of God
- 94 Jesus the Son of God: A Christological Title Often Overlooked, Sometimes Misunderstood, and Currently Disputed
- 95 The Difficult Doctrine of the Love of God
- 96 A Call to Spiritual Reformation: Priorities from Paul and His Prayers
- 97 A Call to Spiritual Reformation
The Institutes of the Christian Religion
Translated by Henry Beveridge
24. The whole comes to this,  when they wish to make God the
author of this fictitious confession their vanity is proved as I have
shown their falsehood in expounding the few passages which they cite.
But while it is plain, that the law was imposed by men, I say that it
is both tyrannical and insulting to God, who, in binding consciences to
his word, would have them free from human rule. Then when confession is
prescribed as necessary to obtain pardon, which God wished to be free,
I say that the sacrilege is altogether intolerable, because nothing
belongs more peculiarly to God than the forgiveness of sins, in which
our salvation consists. I have, moreover, shown that this tyranny was
introduced when the world was sunk in shameful barbarism. 
Besides, I have proved that the law is pestiferous, inasmuch as when
the fear of God exists, it plunges men into despair, and when there is
security soothing itself with vain flattery, it blunts it the more.
Lastly, I have explained that all the mitigations which they employ
have no other tendency than to entangle, obscure, and corrupt the pure
doctrine, and cloak their iniquities with deceitful colors.
25. In repentance they assign the third place to satisfaction, all their absurd talk as to which can be refuted in one word. They say,  that it is not sufficient for the penitent to abstain from past sins, and change his conduct for the better, unless he satisfy God for what he has done; and that there are many helps by which we may redeem sins, such as tears, fastings oblations,  and offices of charity; that by them the Lord is to be propitiated; by them the debts due to divine justice are to be paid; by them our faults are to be compensated; by them pardon is to be deserved: for though in the riches of his mercy he has forgiven the guilt, he yet, as a just discipline, retains the penalty, and that this penalty must be bought off by satisfaction. The sum of the whole comes to this: that we indeed obtain pardon of our sins from the mercy of God, but still by the intervention of the merit of works, by which the evil of our sins is compensated, and due satisfaction made to divine justice. To such false views I oppose the free forgiveness of sins, one of the doctrines most clearly taught in Scripture.  First, what is forgiveness but a gift of mere liberality? A creditor is not said to forgive when he declares by granting a discharge, that the money has been paid to him; but when, without any payment, through voluntary kindness, he expunges the debt. And why is the term gratis (free) afterwards added, but to take away all idea of satisfaction? With what confidence, then, do they still set up their satisfactions, which are thus struck down as with a thunderbolt? What? When the Lord proclaims by Isaiah, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins," does he not plainly declare, that the cause and foundation of forgiveness is to be sought from his goodness alone? Besides, when the whole of Scripture bears this testimony to Christ, that through his name the forgiveness of sins is to be obtained (Acts 10:43), does it not plainly exclude all other names? How then do they teach that it is obtained by the name of satisfaction? Let them not deny that they attribute this to satisfactions, though they bring them in as subsidiary aids.  For when Scripture says, by the name of Christ, it means, that we are to bring nothing, pretend nothing of our own, but lean entirely on the recommendation of Christ. Thus Paul, after declaring that "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them," immediately adds the reason and the method, "For he has made him to be sin for us who knew no sin," (2 Cor. 5:19, 20).
26. But with their usual perverseness, they maintain that both the forgiveness of sins and reconciliation take place at once when we are received into the favor of God through Christ in baptism; that in lapses after baptism we must rise again by means of satisfactions; that the blood of Christ is of no avail unless in so far as it is dispensed by the keys of the Church. I speak not of a matter as to which there can be any doubt; for this impious dogma is declared in the plainest terms, in the writings not of one or two, but of the whole Schoolmen. Their master (Sent. Lib. 3, Dist. 9), after acknowledging, according to the doctrine of Peter, that Christ "bare our sins in his own body on the tree," (1 Pet. 2:24), immediately modifies the doctrine by introducing the exception, that in baptism all the temporal penalties of sin are relaxed; but that after baptism they are lessened by means of repentance, the cross of Christ and our repentance thus co-operating together. St. John speaks very differently, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." "I write unto you, little children, because your sins are forgiven you for his name's sake," (1 John 2:1, 2, 12). He certainly is addressing believers, and while setting forth Christ as the propitiation for sins, shows them that there is no other satisfaction by which an offended God can be propitiated or appeased. He says not: God was once reconciled to you by Christ; now, seek other methods; but he makes him a perpetual advocate, who always, by his intercession, reinstates us in his Fathered favour--a perpetual propitiation by which sins are expiated. For what was said by another John will ever hold true, "Behold the Lamb of God, which taketh away the sins of the world," (John 1:29). He, I say, took them away, and no other; that is, since he alone is the Lamb of God, he alone is the offering for our sins; he alone is expiation; he alone is satisfaction. For though the right and power of pardoning properly belongs to the Father, when he is distinguished from the Son, as has already been seen, Christ is here exhibited in another view, as transferring to himself the punishment due to us, and wiping away our guilt in the sight of God. Whence it follows that we could not be partakers of the expiation accomplished by Christ, were he not possessed of that honor of which those who try to appease God by their compensations seek to rob him.
27. Here it is necessary to keep two things in view: that the honor of Christ be preserved entire and unimpaired, and that the conscience, assured of the pardon of sin, may have peace with God. Isaiah says that the Farther "has laid on him the iniquity of us all;" that "with his stripes we are healed," (Isa. 53:5, 6). Peter repeating the same thing, in other words says, that he "bare our sins in his own body on the tree," (1 Pet. 2:24). Paul's words are, "God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh," "being made a curse for us," (Rom. 8:3; Gal. 3:13); in other words, the power and curse of sin was destroyed in his flesh when he was offered as a sacrifice, on which the whole weight of our sins was laid, with their curse and execration, with the fearful judgment of God, and condemnation to death. Here there is no mention of the vain dogma, that after the initial cleansing no man experiences the efficacy of Christ's passion in any other way than by means of satisfying penance: we are directed to the satisfaction of Christ alone for every fall. Now call to mind their pestilential dogma: that the grace of God is effective only in the first forgiveness of sins; but if we afterwards fall, our works co-operate in obtaining the second pardon. If these things are so, do the properties above attributed to Christ remain entire? How immense the difference between the two propositions--that our iniquities were laid upon Christ, that in his own person he might expiate them, and that they are expiated by our works; that Christ is the propitiation for our sins, and that God is to be propitiated by works. Then, in regard to pacifying the conscience, what pacification will it be to be told that sins are redeemed by satisfactions? How will it be able to ascertain the measure of satisfaction? It will always doubt whether God is propitious; will always fluctuate, always tremble. Those who rest satisfied with petty satisfactions form too contemptible an estimate of the justice of God, and little consider the grievous heinousness of sin, as shall afterwards be shown. Even were we to grant that they can buy off some sins by due satisfaction, still what will they do while they are overwhelmed with so many sins that not even a hundred lives, though wholly devoted to the purpose, could suffice to satisfy for them? We may add, that all the passages in which the forgiveness of sins is declared refer not only to catechumens,  but to the regenerate children of God; to those who have long been nursed in the bosom of the Church. That embassy which Paul so highly extols, "we pray you in Christ's stead, be ye reconciled to God," (2 Cor. 5:20), is not directed to strangers, but to those who had been regenerated long before. Setting satisfactions altogether aside, he directs us to the cross of Christ. Thus when he writes to the Colossians that Christ had "made peace through the blood of his cross," "to reconcile all things unto himself," he does not restrict it to the moment at which we are received into the Church but extends it to our whole course. This is plain from the context, where he says that in him "we have redemption by his blood, even the forgiveness of sins," (Col. 1:14). It is needless to collect more passages, as they are ever occurring.
28. Here they take refuge in the absurd distinction that some sins are venial and others mortal; that for the latter a weighty satisfaction is due, but that the former are purged by easier remedies; by the Lord's Prayer, the sprinkling of holy water, and the absolution of the Mass. Thus they insult and trifle with God.  And yet, though they have the terms venial and mortal sin continually in their mouth, they have not yet been able to distinguish the one from the other, except by making impiety and impurity of heart  to be venial sin. We, on the contrary, taught by the Scripture standard of righteousness and unrighteousness, declare that "the wages of sin is death;" and that "the soul that sinneth, it shall die," (Rom. 6:23; Ezek. 18:20). The sins of believers are venial, not because they do not merit death, but because by the mercy of God there is "now no condemnation to those which are in Christ Jesus" their sin being not imputed, but effaced by pardon. I know how unjustly they calumniate this our doctrine; for they say it is the paradox of the Stoics concerning the equality of sins: but we shall easily convict them out of their own mouths. I ask them whether, among those sins which they hold to be mortal, they acknowledge a greater and a less? If so, it cannot follow, as a matter of course, that all sins which are mortal are equal. Since Scripture declares that the wages of sin is death,--that obedience to the law is the way to life,--the transgression of it the way to death,--they cannot evade this conclusion. In such a mass of sins, therefore, how will they find an end to their satisfactions? If the satisfaction for one sin requires one day, while preparing it they involve themselves in more sins; since no man, however righteous, passes one day without falling repeatedly. While they prepare themselves for their satisfactions, number, or rather numbers without number, will be added.  Confidence in satisfaction being thus destroyed, what more would they have? How do they still dare to think of satisfying?
29. They endeavor, indeed, to disentangle themselves, but it is impossible. They pretend a distinction between penalty and guilt, holding that the guilt is forgiven by the mercy of God; but that though the guilt is remitted, the punishment which divine justice requires to be paid remains. Satisfactions then properly relate to the remission of the penalty. How ridiculous this levity! They now confess that the remission of guilt is gratuitous; and yet they are ever and anon telling as to merit it by prayers and tears, and other preparations of every kind. Still the whole doctrine of Scripture regarding the remission of sins is diametrically opposed to that distinction. But although I think I have already done more than enough to establish this, I will subjoin some other passages, by which these slippery snakes will be so caught as to be afterwards unable to writhe even the tip of their tail: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah." "I will forgive their iniquity, and I will remember their sin no more," (Jer. 31:31, 34). What this means we learn from another Prophet, when the Lord says, "When the righteous turneth away from his righteousness" "all his righteousness that he has done shall not be mentioned." "Again, when the wicked man turneth away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive," (Ezek. 18:24, 27). When he declares that he will not remember righteousness, the meaning is, that he will take no account of it to reward it. In the same way, not to remember sins is not to bring them to punishment. The same thing is denoted in other passages,  by casting them behind his back, blotting them out as a cloud, casting them into the depths of the sea, not imputing them, hiding them. By such forms of expression the Holy Spirit has explained his meaning not obscurely, if we would lend a willing ear. Certainly if God punishes sins, he imputes them; if he avenges, he remembers; if he brings them to judgment, he has not hid them; if he examines, he has not cast them behind his back; if he investigates, he has not blotted them out like a cloud; if he exposes them, he has not thrown them into the depths of the sea. In this way Augustine clearly interprets: "If God has covered sins, he willed not to advert to them; if he willed not to advert, he willed not to animadvert; if he willed not to animadvert, he willed not to punish: he willed not to take knowledge of them, he rather willed to pardon them. Why then did he say that sins were hid? Just that they might not be seen. What is meant by God seeing sins but punishing them?" (August. in Ps. 32:1). But let us hear from another prophetical passage on what terms the Lord forgives sins: "Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool," (Isa. 1:18). In Jeremiah again we read: "In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, they shall not be found: for I will pardon them whom I reserve," (Jer. 50:20). Would you briefly comprehend the meaning of these words? Consider what, on the contrary, is meant by these expressions, "that transgression is sealed up in a bag;" "that the iniquity of Ephraim is bound up; his sin is hid;" that "the sin of Judah is written with a pen of iron, and with the point of a diamond."  If they mean, as they certainly do, that vengeance will be recompensed, there can be no doubt that, by the contrary passages, the Lord declares that he renounces all thought of vengeance. Here I must entreat the reader not to listen to any glosses of mine, but only to give some deference to the word of God.
30. What, pray, did Christ perform for us if the punishment of sin is still exacted? For when we say that he "bare our sins in his own body on the tree," (1 Pet. 2:24), all we mean is, that he endured the penalty and punishment which was due to our sins. This is more significantly declared by Isaiah, when he says that the "chastisement (or correction) of our peace was upon him," (Isaiah 53:5). But what is the correction of our peace, unless it be the punishment due to our sins, and to be paid by us before we could be reconciled to God, had he not become our substitute? Thus you clearly see that Christ bore the punishment of sin that he might thereby exempt his people from it. And whenever Paul makes mention of the redemption procured by him,  he calls it apolu'trosis, by which he does not simply mean redemption, as it is commonly understood, but the very price and satisfaction of redemption.  For which reason, he also says, that Christ gave himself an anti'lutron (ransom) for us. "What is propitiation with the Lord (says Augustine) but sacrifice? And what is sacrifice but that which was offered for us in the death of Christ?" But we have our strongest argument in the injunctions of the Mosaic Law as to expiating the guilt of sin. The Lord does not there appoint this or that method of satisfying, but requires the whole compensation to be made by sacrifice, though he at the same time enumerates all the rites of expiation with the greatest care and exactness. How comes it that he does not at all enjoin works as the means of procuring pardon, but only requires sacrifices for expiation, unless it were his purpose thus to testify that this is the only kind of satisfaction by which his justice is appeased? For the sacrifices which the Israelites then offered were not regarded as human works, but were estimated by their anti type, that is, the sole sacrifice of Christ. The kind of compensation which the Lord receives from us is elegantly and briefly expressed by Hosea: "Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously," here is remission: "so will we render the calves of our lips," here is satisfaction (Hos. 14:2). I know that they have still a more subtile evasion,  by making a distinction between eternal and temporal punishment; but as they define temporal punishment to be any kind of infliction with which God visits either the body or the soul, eternal death only excepted, this restriction avails them little. The passages which we have quoted above say expressly that the terms on which God receives us into favor are these--viz. he remits all the punishment which we deserved by pardoning our guilt. And whenever David or the other prophets ask pardon for their sins, they deprecate punishment. Nay, a sense of the divine justice impels them to this. On the other hand, when they promise mercy from the Lord, they almost always discourse of punishments and the forgiveness of them. Assuredly, when the Lord declares in Ezekiel, that he will put an end to the Babylonish captivity, not "for your sakes, O house of Israel, but for mine holy name's sake," (Ezek. 36:22), he sufficiently demonstrates that both are gratuitous. In short, if we are freed from guilt by Christ, the punishment consequent upon guilt must cease with it.
Christian Classics Ethereal Library / Public Domain Institutes of the Christian Religion
The Shack: A Review
By Scot McKnight 3/10/2017
Burn It or Find God in It? (by John Frye) SMcK: John’s review is not so much a review of Paul Young’s theology, which waffles in more than one place. In fact, a number of solid theologians — including Roger Olson and John Mark Hicks — find redemptive elements, not least in depicting a God who “moves into the neighborhood in order to express divine love to us.” Critique of Young’s theology is appropriate, but one should not dismiss the redemptive elements.
Do you hear the swords rattling? What are we to do with the movie The Shack? Do we burn it down or do we find God in it? [SMcK: if you want to read a truly great book about early Christian orthodoxy, it’s by Lewis Ayres: Nicaea and its Legacy.]
One “burn-it-down” voice is James De Young, New Testament language and literature professor at Western Seminary in Portland, Oregon. De Young believes “The Shack” is promoting what he calls “idolatry.” His book, “Burning Down The Shack” exposes what he contends are theological flaws in book (and movie), which he frets will be accepted and promoted by naive viewers through the newly released film. De Young asks, “Is one of the most successful ‘Christian’ books in history actually promoting anti-Christian beliefs? Don’t be fooled. Find out the terrible true story behind “The Shack” and uncover heretical doctrines being promoted. Your soul could be at stake.”
Scot McKnight is a member of the Society of Biblical Literature and the Society for New Testament Studies. He is the author of the award-winning The Jesus Creed: Loving God, Loving Others, which won the Christianity Today book of the year for Christian Living. His books include Embracing Grace: A Gospel for All of Us, The Story of the Christ, Praying with the Church: Following Jesus Daily, Hourly, Today, The Real Mary: Why Evangelical Christians Can Embrace the Mother of Jesus, A Community Called Atonement (Living Theology). He broadened his Jesus Creed project in writing a daily devotional: 40 Days Living the Jesus Creed. His studies in conversion were expanded with his newest book, Finding Faith, Losing Faith: Stories of Conversion and Apostasy, a book he co-authored with his former student Hauna Ondrey. Other books are The Blue Parakeet: Rethinking How You Read the Bible and Fasting: The Ancient Practices, as well as A Fellowship of Differents: Showing the World God's Design for Life Together and Kingdom Conspiracy: Returning to the Radical Mission of the Local Church.
McKnight wrote a commentary on James (The Letter of James (The New International Commentary on the New Testament)), a book on discipleship (One.Life: Jesus Calls, We Follow), and a Jesus Creed book for high school students (with Syler Thomas and Chris Folmsbee) called The Jesus Creed for Students: Loving God, Loving Others. His research on gospel was published in the Fall of 2011 in a book called The King Jesus Gospel: The Original Good News Revisited. Along with Joe Modica, McKnight co-edited Jesus Is Lord, Caesar Is Not: Evaluating Empire in New Testament Studies. Also he published an e-book affirming the importance of the doctrine of perseverance in a book called A Long Faithfulness: The Case for Christian Perseverance. His most recent commentary is Sermon on the Mount (The Story of God Bible Commentary). In the Fall of 2015 his book on heaven appeared: The Heaven Promise: Engaging the Bible's Truth About Life to Come, and he has a book appearing in 2017 The Hum of Angels: Listening for the Messengers of God Around Us.
He co-wrote with his daughter a Jesus Creed book for children: Sharing God's Love: The Jesus Creed for Chldren.
McKnight’s current projects is a commentary on Colossians (Eerdmans) as well as a book on the Holy Spirit.
Other books include Who Do My Opponents Say That I Am?: An Investigation of the Accusations Against the Historical Jesus (The Library of New Testament Studies), Jesus and His Death: Historiography, the Historical Jesus, and Atonement Theory, Light Among the Gentiles: Jewish Missionary Activity in the Second Temple Period by Scot McKnight (1991-04-02), A New Vision for Israel: The Teachings of Jesus in National Context (Studying the Historical Jesus), Turning to Jesus: The Sociology of Conversion in the Gospels, Galatians (The NIV Application Commentary) and Galatians (The NIV Application Commentary), Interpreting the Synoptic Gospels (Guides to New Testament Exegesis), and he is a co-editor with J.B. Green and I.H. Marshall of the award-winning Dictionary of Jesus and the Gospels (The IVP Bible Dictionary Series) as well as the co-editor, with J.D.G. Dunn, The Historical Jesus in Recent Research. He regularly contributes chapter length studies to dictionaries, encyclopedias, books and articles for magazines and online webzines. McKnight’s books have been translated into Chinese, Korean, Russian, and Portuguese.
Scot McKnight was also ordained by Bishop Todd Hunter to the Diaconate in Churches for the Sake of Others, a segment of Anglican Churches of North America. He and Kris are active in their church, Church of the Redeemer.
McKnight blogs at Jesus Creed.
Scot McKnight was elected into the Hall of Honor at Cornerstone University in honor of his basketball accomplishments during his college career. He and his wife, Kristen, live in Libertyville, Illinois. They enjoy traveling, long walks, gardening, and cooking. They have two adult children, Laura (married to Mark Barringer) and Lukas (married to Annika Nelson), and two grandchildren: Aksel and Finley.
Ex-Muslim Loses Lawsuit Against Church
By Sarah Eekhoff Zylstra 3/9/2017
It’s the stuff of Sherlock Holmes. Or of church nightmares.
After a Syrian Muslim man converted to Christianity, he asked to be baptized by First Presbyterian Church in Tulsa. The pastor agreed, and on December 30, 2012, the man was baptized in front of the PC(USA) congregation.
The man, whose identity remains anonymous for security purposes, said the church promised to keep his baptism quiet, since shari‘ah law demands that converts from Islam be executed.
1. The Word of Forgiveness
A.W. Pink from The Seven Sayings of the Savior on the Cross"Then said Jesus, Father, forgive them; for they know not what they do."
6. Here we see man’s great and primary need.
The first important lesson which all need to learn is that we are sinners, and as such, unfit for the presence of a Holy God. It is in vain that we select noble ideals, form good resolutions, and adopt excellent rules to live by, until the sin-question has been settled. It is of no avail that we attempt to develop a beautiful character and aim to do that which will meet with God’s approval while there is sin between him and our souls. Of what use are shoes if our feet are paralyzed. Of what use are glasses if we are blind. The question of the forgiveness of my sins is basic, fundamental, vital. It matters not that I am highly respected by a wide circle of friends if I am yet in my sins. It matters not that I have made good in business if I am an unpardoned transgressor in the sight of God. What will matter most in the hour of death is, Have my sins been put away by the Blood of Christ?
The second all-important lesson which all need to learn is how forgiveness of sins may be obtained. What is the ground on which a Holy God will forgive sins? And here it is important to remark that there is a vital difference between divine forgiveness and much of human forgiveness. As a general rule human forgiveness is a matter of leniency, often of laxity. We mean forgiveness is shown at the expense of justice and righteousness. In a human court of law, the judge has to choose between two alternatives: when the one in the dock has been proven guilty, the judge must either enforce the penalty of the law, or he must disregard the requirements of the law - the one is justice, the other is mercy. The only possible way by which the judge can both enforce the requirements of the law and yet show mercy to its offender, is by a third party offering to suffer in his own person the penalty which the convicted one deserves. Thus it was in the divine counsels. God would not exercise mercy at the expense of justice. God, as the judge of all the earth, would not set aside the demands of his holy law. Yet, God would show mercy. How? Through one making full satisfaction to his outraged law. Through his own Son taking the place of all those who believe on him and bearing their sins in his own body on the tree. God could be just and yet merciful, merciful and yet just. Thus it is that "grace reigns through righteousness".
A righteous ground has been provided on which God can be just and yet the justifier of all who believe. Hence it is we are told:
Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission (forgiveness) of sins should be preached in his name among all nations, beginning at Jerusalem (Luke 24:46,47).
Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses (Acts 13:38, 39).
It was in view of the blood he was shedding that the Saviour cried, "Father, forgive them". It was in view of the atoning sacrifice he was offering, that it can be said "without shedding of blood is no remission".
In praying for the forgiveness of his enemies Christ struck right down to the root of their need. And their need was the need of every child of Adam. Reader, have your sins been forgiven? that is, remitted or sent away. Are you, by grace, one of those of whom it is said, "In whom we have redemption through His blood, even the forgiveness of sins" (Col. 1:14)"?
"Then said Jesus, Father, forgive them; for they know not what they do."
7. Here we see the triumph of redeeming love.
Mark closely the word with which our text opens: "Then". The verse which immediately precedes it reads thus, "And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left". Then, said Jesus, Father, forgive them. "Then" - when man had done his worst. "Then" - when the vileness of the human heart was displayed in climacteric devilry. "Then" - when with wicked hands the creature had dared to crucify the Lord of glory. He might have uttered awful maledictions over them. He might have let loose the thunderbolts of righteous wrath and slain them. He might have caused the earth to open her mouth so that they had gone down alive into the pit. But no. Though subjected to unspeakable shame, though suffering excruciating pain, though despised, rejected, hated; nevertheless, he cries, "Father, forgive them". That was the triumph of redeeming love. "Love suffereth long, and is kind . . . beareth all things . . . endureth all things" (1 Cor. 13). Thus it was shown at the cross.
When Samson came to his dying hour he used his great strength of body to encompass the destruction of his foes; but the perfect one, exhibited the strength of his love by praying for the forgiveness of his enemies. Matchless grace! "Matchless," we say, for even Stephen failed to fully follow out the blessed example set by the Saviour. If the reader will turn to Acts 7 he will find that Stephen’s first thought was of himself, and then he prayed for his enemies - "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge" (Acts 7:59,60). But with Christ the order was reversed: he prayed first for his foes, and last for himself. In all things he has the pre-eminence.
And now one concluding word of application and exhortation. Should this chapter have been read by an unsaved person we would earnestly ask him to weigh well the next sentence - How dreadful must it be to oppose Christ and his truth knowingly! Those who crucified the Saviour "knew not what they did". But, my reader, there is a very real and solemn sense in which this is not true of you. You know you ought to receive Christ as your Saviour, that you ought to crown him the Lord of your life, that you ought to make it your first and last concern to please and glorify him. Be warned then; your danger is great. If you deliberately turn from him, you turn from the only one who can save you from your sins, and it is written, "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries" (Heb. 10:26, 27).
It only remains for us to add a word on the blessed completeness of divine forgiveness. Many of God’s people are unsettled and troubled upon this point. They understand how that all the sins they had committed before they received Christ as their Saviour have been forgiven, but oftentimes they are not clear concerning the sins which they commit after they have been born again. Many suppose it is possible for them to sin away the pardon which God had bestowed upon them. They suppose that the blood of Christ dealt with their past only, and that so far as the present and the future are concerned, they have to take care of that themselves. But of what value would be a pardon which might be taken away from me at any time? Surely there can be no settled peace when my acceptance with God and my going to heaven is made to depend upon my holding on to Christ, or my obedience and faithfulness.
Blessed be God, the forgiveness which he bestows covers all sins - past, present and future. Fellow-believer, did not Christ bear your "sins" in his own body on the tree? And were not all your sins future sins when he died? Surely, for at that time you had not been born, and so had not committed a single sin. Very well then: Christ bore your "future" sins as truly as your past ones. What the word of God teaches is that the unbelieving soul is brought out of the place of unforgiveness into the place to which forgiveness attaches. Christians are a forgiven people. Says the Holy Spirit: "Blessed is the man to whom the Lord will not impute sin" (Romans 4:8). The believer is in Christ, and there sin will never again be imputed to us. This is our place or position before God. In Christ is where he beholds us. And because I am in Christ I am completely and eternally forgiven, so much so that never again will sin be laid to my charge as touching my salvation, even though I were to remain on earth a hundred years. I am out of that place for evermore. Listen to the testimony of scripture: "And you, being dead in your sins and the uncircumcision of your flesh, hath he (God) quickened together with him (Christ), having forgiven you all trespasses" (Col. 2:13). Mark the two things which are here united (and what God hath joined together let no man put asunder) - my union with a risen Christ is connected with my forgiveness! If then my life is "hid with Christ in God" (Colossians 3:3), then I am forever out of the place where imputation of sin applies. Hence it is written, "There is therefore now no condemnation to them which are in Christ Jesus" (Romans 8:1) - how could there be if "all trespasses" have been forgiven? None can lay anything to the charge of God’s elect (Romans 8:33). Christian reader, join the writer in praising God because we are eternally forgiven everything.*
*It should be added by way of explanation, that it is the judicial aspect we have dealt with. Restorative forgiveness - which is the bringing back again into communion of a sinning believer -dealt with in 1 John 1:9 - is another matter altogether.
Devotionals, notes, poetry and more
Break your alabaster jar (1)
3/12/2018 Bob Gass
‘A woman who had lived a sinful life…brought an alabaster jar of perfume.’
(Lk 7:37) And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, ESV
The Bible says, ‘A woman who had lived a sinful life…brought an alabaster jar of perfume, and as she stood behind him at his feet weeping…poured perfume on them’ (vv. 37-38 NIV 1984 Edition). This perfume was pure nard, a perennial herb that is harvested in the Himalayas. Half a litre of it! And the jar itself, made of translucent gemstones, was probably a family heirloom. It might even have been her dowry. Plain and simple, it was her most precious possession. How ironic, yet how appropriate that the perfume used in her profession as a prostitute would become the token of her profession of faith when she poured out every last drop at the feet of Jesus. Breaking that bottle was her way of breaking with the past. No more masking the stench of sin with the sweet scent of perfume. No more secrets. No more shame. She walked out of the dark shadow of sin into the light of the world. There comes a moment when you have to come clean with God. A moment when you need to unveil your secrets, struggles, and sins. A moment when you need to fall full weight on the grace of God. Why do we act as though our sin disqualifies us from the grace of God? That is the only thing that qualifies us! Anything else is a self-righteous attempt to earn God’s grace. You cannot trust God’s grace 99 per cent. It’s all or nothing. When we try to save ourselves, we forfeit the salvation that comes through Jesus Christ alone, by grace through faith (see Ephesians 2:8-9).
UCB The Word For Today
by Bill Federer
His outspoken stand against slavery resulted in a Congressman from Carolina violently beating him on the head with a cane while he was sitting at his desk on the Senate Floor, the injuries from which he never fully recovered. Who was he? Senator Charles Sumner, who died this day, March 11, 1874. A founder of the Republican Party, Charles Sumner declared: “That great story of redemption, when God raised up the slave-born Moses to deliver His chosen people from bondage, and… that sublimer story where our Saviour died a cruel death that all men, without distinction of race, might be saved, makes slavery impossible.”
Thomas R. Kelly
There is a way of life so hid with Christ in God that in the midst of the day's business one is inwardly lifting brief prayers, short ejaculations of praise, subdue'd whispers of adoration and of tender love to the Beyond that is within. No one need know about it. I only speak to you because it is a sacred trust, not mine but to be given to others. One can live in a well-nigh continuous state of unworded prayer, directed toward God, directed toward people and enterprises we have on our heart. There is no hurry about it all; it is a life unspeakable and full of glory, an inner world of splendor within which we, unworthy, may live. Some of you know it and live in it; others of you may wistfully long for it; it can be yours.
Now out from such a holy Center come the commissions of life. Our fellowship with God issues in world-concern. We cannot keep the love of God to ourselves. It spills over. It quickens us. It makes us see the world's needs anew. We love people and we grieve to see them blind when they might be seeing, asleep with all the world's comforts when they ought to be awake and living sacrificially, accepting the world's goods as their right when they really hold them only in temporary trust. It is because from this holy Center we relove people, relove our neighbors as ourselves, that we are bestirred to be means of their awakening. The deepest need of men is not food and clothing and shelter, important as they are. It is God. We have mistaken the nature of poverty, and thought it was economic poverty. No, it is poverty of soul, deprivation of God's recreating, loving peace. Peer into poverty and see if we are really getting down to the deepest needs, in our economic salvation schemes. These are important. But they lie farther along the road, secondary steps toward world reconstruction. The primary step is a holy life, transformed and radiant in the glory of God.
This love of people is well-nigh as amazing as the love of God. Do we want to help people because we feel sorry for them, or because we genuinely love them? The world needs something deeper than pity; it needs love. (How trite that sounds, how real it is!) But in our love of people are we to be excitedly hurried, sweeping all men and tasks into our loving concern? No, that is God's function. But He, working within us, portions out His vast concern into bundles, and lays on each of us our portion. These become our tasks. Life from the Center is a heaven-directed life.
Much of our acceptance of multitudes of obligations is due to our inability to say No. We calculated that that task had to be done, and we saw no one ready to undertake it. We calculated the need, and then calculated our time, and decided maybe we could squeeze it in somewhere. But the decision was a heady decision, not made within the sanctuary of the soul. When we say Yes or No to calls for service on the basis of heady decisions, we have to give reasons, to ourselves and to others. But when we say Yes or No to calls, on the basis of inner guidance and whispered promptings of encouragement from the Center of our life, or on the basis of a lack of any inward "rising" of that Life to encourage us in the call, we have no reason to give, except one-the will of God as we discern it. Then we have begun to live in guidance. And I find He never guides us into an intolerable scramble of panting feverishness. The Cosmic Patience becomes, in part, our patience, for after all God is at work in the world. It is not we alone who are at work in the world, frantically finishing a work to be offered to God.
Life from the Center is a life of unhurried peace and power. It is simple. It is serene. It is amazing. It is triumphant. It is radiant. It takes no time, but it occupies all our time. And it makes our life programs new and overcoming. We need not get frantic. He is at the helm. And when our little day is done we lie down quietly in peace, for all is well.
A Testament of Devotion
Compiled by Richard S. Adams
Let us put theology out of religion. Theology has always sent the worst to heaven, the best to hell.
--- Robert G. Ingersoll The gods.
It is not your idea, not your understanding, not your thinking, not your reasoning, not even your profession of faith, that here can quench the thirst. The home-sickness goes out after God Himself... it is not the name of God but God Himself whom your soul desires and cannot do without.
--- Abraham Kuyper Space for God: Study and Practice of Spirituality and Prayer (Bible Way)
By a Carpenter mankind was made,
and only by that Carpenter can mankind be remade.
--- Desiderius Erasmus 27/28: Literary and Educational Writings, volume 27 and volume 28: 5: Panegyricus / Moria / Julius exclusus / Institutio principis christiani . ... 6: Ciceronianus (Collected Works of Erasmus)
It is true greatness to have in one the frailty of a man and the security of a god.
--- Seneca Essays: Or, Counsels Civil and Moral, and the Two Books of the Proficience and Advancement of Learning
... from here, there and everywhere
University of Virginia Library 1994
Thou who sometimes travellest in the work of the ministry, and art made very welcome by thy friends, seest many tokens of their satisfaction in having thee for their guest. It is good for thee to dwell deep, that thou mayest feel and understand the spirits of people. If we believe truth points towards a conference on some subjects in a private way, it is needful for us to take heed that their kindness, their freedom, and affability do not hinder us from the Lord's work. I have experienced that, in the midst of kindness and smooth conduct, to speak close and home to them who entertain us, on points that relate to outward interest, is hard labor. Sometimes, when I have felt truth lead towards it, I have found myself disqualified by a superficial friendship; and as the sense thereof hath abased me, and my cries have been to the Lord, so I have been humbled and made content to appear weak, or as a fool for his sake; and thus a door hath been opened to enter upon it. To attempt to do the Lord's work in our own way, and to speak of that which is the burden of the Word, in a way easy to the natural part, doth not reach the bottom of the disorder. To see the failings of our friends, and think hard of them without opening that which we ought to open, and still carry a face of friendship, tends to undermine the foundation of true unity. The office of a minister of Christ is weighty. And they who now go forth as watchmen have need to be steadily on their guard against the snares of prosperity and an outside friendship.
John Woolman's Journal
by D.H. Stern
as the result of one’s words,
and one gets the reward
one’s deeds deserve.
Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
by Dr. David Wells
This is, of course, the theme of this book, but I wish to look at it less from the side of the theologians and more from the side of the Church. To this end, I will begin with a definition of theology meant to cover both those with technical interest in its construction and those without such an interest, in hopes of being able to mediate between the several different ways in which we use the word. This is no small undertaking, for, as Edward Farley has noted, these different meanings have become so estranged from one another that they are no longer recognized as references to the same thing. When the word theology is used in the Church, it is commonly used simply of someone's private theory about some subject. As the therapeutic culture that modernity has spawned then intrudes into this inner sphere, "theology" tends to lose its doctrinal substance. By contrast, in the academy the word theology is sometimes used to described a discipline, similar in kind to history and astronomy, in which the practitioner of learning ought ideally to have no personal involvement. Alternatively, it is also used in the academy as a synonym for Old Testament study, New Testament study, or the study of spirituality, in which case it has lost its status as an independent discipline altogether. Given the different characterizations of theology in Church and academy, it is hard to recognize that it is the same thing at bottom.
It is my contention that theology should mean the same thing regardless of whether it is used in the Church or in the academy. There was a time when there was this sort of uniformity of meaning. In the past, the doing of theology encompassed three essential aspects in both the Church and the academy: (1) a confessional element, (2) reflection on this confession, and (3) the cultivation of a set of virtues that are grounded in the first two elements. To be sure, the various theological traditions have not given equal emphasis to these three elements, nor have these elements received equal attention from century to century even within any given tradition. In ages of heresy or schism, for example, the importance of defining what it is that needs to be confessed has often received prominence; in ages of social turmoil or ideological hostility, critical reflection and apologetics have moved to the forefront of Christian attention; and in ages when confessional orthodoxy has not only dominated but, in the process, calcified the church, the cultivation of the virtues, the life of spirituality, has been made more urgent. Nevertheless, despite these shifting emphases, theologians have always seen themselves as having to live and work within the triangle that these three interests form, and what is true of them is also true of the Church as a whole.
Confession, in this understanding, is what the Church believes,' It is what crystallizes into doctrine. And, to be more specific, churches with roots in the Protestant Reformation confess the truth that God has given to the Church through the inspired Word of God. There may be disagreements about what the Bible teaches on any one subject, as well as how that teaching should be assembled, but there is unanimous agreement that this authoritative truth lies at the heart of Christian life and practice, for this is what it means to live under the authority of Scripture. It is in this core of confession that the Church's identity is preserved across the ages. This is the watchword by which it is known. Without this knowledge, it is bereft of what defines the Church as the people of God, bereft of the means of belief, worship, sustenance, proclamation, and service. Confession must be at the center of every theology that wants to be seen as theologia, the knowledge of God, a knowledge given in and for the people of God.
The second element of theology, reflection, involves the intellectual struggle to understand what it means to be the recipient of God's Word in this present world. It has to proceed down three distinct avenues. First, it must range over the whole of God's disclosure within Scripture, seeking to make the connections between the various parts of Scripture such that God's intent in so revealing his character, acts, and will is made clear. It aims at a comprehensive understanding of what God has given so that his mind will begin to be replicated in the Church's mind. Second, reflection must range over the past, seeking to gather from God's working in the Church the ballast that will steady it in the storms of the present. It is through this kind of reflective work that the spiritual riches of the past are gathered and the present is relativized. The present always needs to be deprived of its pretensions to being the most elevated moment in the story of the human spirit (or, as some charismatics would have it, the most dramatic), for this opens wide the door to pride and folly. Third, reflection must seek to understand the connections between what is confessed and what, in any given society, is taken as normative. This is crucial, for the ideas and assumptions of any age powerfully intrude on the Church's mind. In the West, modernity has determined what is normative. In our particular context, then, we are called to see that the Church does not adapt its thinking to the horizons that modernity prescribes for it but rather that it brings to those horizons the powerful antidote of God's truth. It is not the Word of God but rather modernity that stands in need of being demythologized.
The third element of theology involves the cultivation of those virtues that constitute a wisdom for life, the kind of wisdom in which Christian practice is built on the pillars of confession and surrounded by the scaffolding of reflection. And yet this formulation is too simple, for what I have in mind is a kind of spirituality that is now exceedingly rare — the type of spirituality that is centrally moral in its nature because God is centrally holy in his being, that sees Christian practice not primarily as a matter of technique but as a matter of truth, and that refuses to disjoin practice from thought or thought from practice. Only when this kind of spirituality is present does the sort of wisdom arise by which a person comes to know how to be Christian in any given set of circumstances.
To ask that the Church be thus theological may seem to be asking too much; clearly it is asking too much of the academy. We have come to this pass because for most people these three interests have been disengaged from one another. In the modern period, for example, confession in the sense of a profession about the objective truth of God and his self-disclosure in the space-time world has become most awkward in academia because of its continuing attachment to Enlightenment habits. It is often equally embarrassing in the larger social context because of the way in which modernity has reshaped our sense of what is proper. As a result, confession has either lost weight or disappeared entirely in academic theology. And once confession is lost, reflection is cut loose to find new pastures. Once it has lost its discipline in the Word of God, it finds its subject matter anywhere along a line that runs from Eastern spirituality to radical politics to feminist ideology to environmental concerns. Moreover, class interests then typically intervene and drive a wedge between Church and academy, and the upshot of this is that academic theological reflection, cut loose from both the responsibility of practice and the foundation of confession, is relegated to a small world of the specially interested whose internal conversation is mostly incomprehensible to those who are outside it. Theology, in a historic sense, therefore dies, because all that is left of it is reflection of a philosophical nature.
By a different route, the same thing has happened in the Church, the evangelical wing included. As the nostrums of the therapeutic age supplant confession, and as preaching is psychologized, the meaning of Christian faith becomes privatized. At a single stroke, confession is eviscerated and reflection reduced mainly to thought about one's self. That being the case, the responsibility of seeking to be Christian in the modern world is then transformed into a search for what Farley calls a "technology of practice," for techniques with which to expand the Church and master the self that borrow mainly from business management and psychology. Thus it is that the pastor seeks to embody what modernity admires and to redefine what pastoral ministry now means in light of this culture's two most admired types, the manager and the psychologist. Where this modern "wisdom" comes to supplant confession in defining and disciplining what practice should mean, where reflection has been reduced simply to reflection upon the self, and where the hard work of relating the truth of God's Word to the processes of modern life has been abandoned, there once again theology has died and all that is left of it is an empty shell of what wisdom once used to be. It is this process of reduction — the reduction of the meaning of theology to reflection in the academy and to practice in the evangelical Church — that is the theme of this chapter. Yet before we proceed further, it is important that we understand the novelty of this situation. In eviscerating theology in this way, by substituting for its defining, confessional center a new set of principles (if they can appropriately be called that), evangelicals are moving ever closer to the point at which they will no longer meaningfully be able to speak of themselves as historic Protestants.
This book was published 12/31/96. I confess I struggled in the first two chapters. After that, a great read.
‘Would they get to the bus stop in time, if they ever set out?’
‘Well—theoretically. But it’d be a distance of light-years. And they wouldn’t want to by now: not those old chaps like Tamberlaine and Genghis Khan, or Julius Caesar, or Henry the Fifth.’
‘Wouldn’t want to?’
‘That’s right. The nearest of those old ones is Napoleon. We know that because two chaps made the journey to see him. They’d started long before I came, of course, but I was there when they came back. About fifteen thousand years of our time it took them. We’ve picked out the house by now. Just a little pin prick of light and nothing else near it for millions of miles.’
‘But they got there?’
‘That’s right. He’d built himself a huge house all in the Empire style—rows of windows flaming with light, though it only shows as a pin prick from where I live.’
‘Did they see Napoleon?’
‘That’s right. They went up and looked through one of the windows. Napoleon was there all right.’
‘What was he doing?’
‘Walking up and down—up and down all the time—left-right, left-right—never stopping for a moment. The two chaps watched him for about a year and he never rested. And muttering to himself all the time. “It was Soult’s fault. It was Ney’s fault. It was Josephine’s fault. It was the fault of the Russians. It was the fault of the English.” Like that all the time. Never stopped for a moment. A little, fat man and he looked kind of tired. But he didn’t seem able to stop it.’
From the vibrations I gathered that the bus was still moving, but there was now nothing to be seen from the windows which confirmed this—nothing but grey void above and below.
‘Then the town will go on spreading indefinitely?’ I said. ‘That’s right,’ said the Intelligent Man.
‘Unless someone can do something about it.’
‘How do you mean?’
‘Well, as a matter of fact, between you and me and the wall, that’s my job at the moment. What’s the trouble about this place? Not that people are quarrelsome—that’s only human nature and was always the same even on Earth. The trouble is they have no Needs. You get everything you want (not very good quality, of course) by just imagining it. That’s why it never costs any trouble to move to another street or build another house. In other words, there’s no proper economic basis for any community life. If they needed real shops, chaps would have to stay near where the real shops were. If they needed real houses they’d have to stay near where builders were. It’s scarcity that enables a society to exist. Well, that’s where I come in. I’m not going on this trip for my health. As far as that goes I don’t think it would suit me up there. But if I can come back with some real commodities—anything at all that you could really bite or drink or sit on—why, at once you’d get a demand down in our town. I’d start a little business. I’d have something to sell. You’d soon get people coming to live near—centralisation. Two fully-inhabited streets would accommodate the people that are now spread over a million square miles of empty streets. I’d make a nice little profit and be a public benefactor as well.’
The Great Divorce or The Great Divorce
A Daily Devotional by Oswald Chambers
Then Peter began to say unto Him, Lo, we have left all, and have followed Thee. --- Mark 10:28.
Our Lord replies, in effect, that abandonment is for Himself, and not for what the disciples themselves will get from it. Beware of an abandonment which has the commercial spirit in it—‘I am going to give myself to God because I want to be delivered from sin, because I want to be made holy.’ All that is the result of being right with God, but that spirit is not of the essential nature of Christianity. Abandonment is not for anything at all. We have got so commercialized that we only go to God for something from Him, and not for Himself. It is like saying—‘No, Lord, I don’t want Thee, I want myself; but I want myself clean and filled with the Holy Ghost; I want to be put in Thy showroom and be able to say—“This is what God has done for me.” ‘If we only give up something to God because we want more back, there is nothing of the Holy Spirit in our abandonment; it is miserable commercial self-interest. That we gain heaven, that we are delivered from sin, that we are made useful to God—these things never enter as considerations into real abandonment, which is a personal sovereign preference for Jesus Christ Himself.
When we come up against the barriers of natural relationship, where is Jesus Christ? Most of us desert Him—‘Yes, Lord, I did hear Thy call; but my mother is in the road, my wife, my self-interest, and I can go no further.’ ‘Then,’ Jesus says, ‘you cannot be My disciple.’
The test of abandonment is always over the neck of natural devotion. Go over it, and God’s own abandonment will embrace all those you had to hurt in abandoning. Beware of stopping short of abandonment to God. Most of us know abandonment in vision only.
It is essential to practise the walk of the feet in the light of the vision.
My Utmost for His Highest: Quality Paperback Edition
the Poetry of R.S. Thomas
The Father Dies
Ah, forget this snivel, the gone
lip. I am not maudlin;
it is just that all my life
I tried to keep love from bursting
its banks. Love is the fine thing
but destructive. I strove to contain it,
to picture it as the river
we lived by. But to fall
headlong in, to be carried away
in front of you, son; to have
no firm ground: a father drowning
in tears and without
breath to keep his voice casual
as in the old days; and the smile
you hold out to me breaks
like a stick, because there is
as much pity in it as love.
Regulations for Priests: Leviticus 25–27
The rest of Leviticus focuses on the way that God’s people were to live when He brought them out of the wilderness and settled them in the Promised Land.
This section too is linked with God’s holiness, but in a distinctive way. We move here to God’s design for a just, moral community: a holy social order.
That order is expressed in part in the establishment of a Sabbatical year and a Year of Jubilee, and even in regulations concerning slavery!
To understand the significance of these striking laws, we need to understand the total system God’s Law sets up for the care of the poor and needy. This system is summarized in the Expository Dictionary of Bible Words. ( Zondervan Expository Dictionary of Bible Words )
Preservation of capital. This is one of the most significant of Old Testament social mechanisms. Israel was an agrarian society: originally wealth was based on land and what the land could produce. Old Testament Law decreed that the land was to remain perpetually in the family of the first settlers. “The land must not be sold permanently.… Throughout the country that you hold as a possession, you must provide for the redemption of the land” (Lev. 25:23–24).
What the Old Testament Law did permit was sale of the use of the land. The value of a property was to be computed by the projected value of crops between the time of sale and the Year of Jubilee. Every fiftieth year was a Year of Jubilee. In that year, people were not to work the land but to enjoy a year of rest; and in that year everyone was to take possession again of his family heritage—his own land.
In addition, if a person needed funds and sold the use of his land and later prospered or found a rich relative who was willing to help him, that person could reclaim his property by recomputing its projected value to the Year of Jubilee and paying that sum.
The potential significance of this mechanism cannot be overestimated. A person might make bad decisions or squander his wealth, but there was always provision for capital for the next generation, to be reclaimed in the Year of Jubilee. Thus, every fiftieth year, wealth was in a sense redistributed, and the poor were given the means for making a fresh start.
Voluntary servitude. Another option that the poor in Israel had was to sell their personal services to a fellow Israelite. This relationship was carefully governed by Old Testament Law (Lev. 25:39–54; Deut. 15:12–18). Such a sale of services was paid for in an initial purchase price, but it was not a permanent sale of the individual. Rather, at the end of his seventh year, a Hebrew servant was to be released. “And when you release him, do not send him away empty-handed. Supply him liberally from your flock, your threshing floor and your winepress” (Deuteronomy 15:13–14).
In a sense we can perhaps look at this as an apprenticeship program. A poor person who could not meet his financial obligations was given a sum of money to pay off his creditors. He bound himself to serve the person who had purchased him. During the seven years of service the servant should have learned skills, both for working and for managing his own finances, so that when he was released, he would be able to make it on his own. At the time of his release his former master supplied him “liberally” with the resources he needed for a fresh start.
While these two features of God’s design of a just, moral community are presented here, there are other mechanisms imbedded in Old Testament Law we need to grasp if we are to understand the whole picture. The Zondervan Expository Dictionary of Bible Words continues:
Access to necessities. Two social mechanisms were designed to give the poor immediate access to life’s necessities. First, during the seventh Sabbatical year no crops were to be planted. Instead, the poor of the land were to be given access to any crops that had grown up (Exodus 23:10–11). In addition, during regular harvests in other years, the landowner was to go through the fields one time only. Everything that had been missed and all that fell to the ground or was left on the vine or tree was to be made available to the poor. They were to be allowed to glean such fields freely (Leveticus 19:10; 23:22).
Interest-free, forgivable loans. Loans to other Israelites were to be made without charging interest (Leviticus 25:35–37; Deuteronomy 23:19–20) and were to be canceled when the Sabbatical (seventh) year came (Deuteronomy 15:1–3). Of course a person was to try to repay a loan he made, but if this was impossible, that debt was not to be permitted to weigh him down forever.
The proper and loving attitude toward a brother is indicated in verses Deuteronomy 23:7–11: “If there is a poor man among your brothers in any of the towns of the land that the Lord your God is giving you, do not be hard-hearted or tightfisted toward your poor brother. Rather be openhanded and freely lend him whatever he needs. Be careful not to harbor this wicked thought: ‘The seventh year, the year for canceling debts, is near,’ so that you do not show ill will toward your needy brother and give him nothing.… There will always be poor people in the land. Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land.”
Organized collections. A number of tithes were to be collected from the people of Israel. One such collection described in Deuteronomy 14:28–29, was to be undertaken every three years, and what was collected was to be stored in each locality. This was to supply the Levites and also “the aliens, the fatherless, and the widows.”
Taken individually, or together, these social mechanisms are extremely striking. They make provision for the immediate needs of individuals, for training of the ineffective, for the preservation of capital, and for the preservation of the respect of the poor as well as of the wealthy.
The Teacher's Commentary
Every religion has laws and ritual procedures. People need to know the right way of doing these rites. For Jewish practice, a rabbi can usually answer this question. The rabbi will know the law or will consult books that teach the correct way of doing things. But there are times when even a rabbi does not know the law, because there is no one right way and because the accepted practice is “what the people are doing.”
Local customs develop; these become the practice of the people, the actual law, passed down from one generation to the next. The beauty of Abaye’s answer is that it shows that he and his colleagues are not deciding the matter at hand from an ivory tower. Rather, they are in touch with the masses of people, for their ruling will be legitimate and binding only in so far as it reflects reality and is accepted. To determine this, they say: “Go and see what the people are doing.”
A simple contemporary example of “Go and see what the people are doing” from the Pesaḥ Seder tables may help explain this concept, especially since Rabbi Tarfon is well known from the haggadah. During the Seder, we praise God with the psalms of Hallel. As we do, we remember the Egyptians at whose expense our victory came about, and we remove some wine from our cups, as if to say: Our joy is not complete because the victory came at someone else’s expense. Therefore, our cup cannot be full.
Now the question arises: How should this ritual be performed? How should the drops of wine for the Ten Plagues be removed from the cup? Should they be spilled, taken out with a spoon, or dipped out with a finger? And if the last, with which finger? There is no exact law on this, only custom, and the best a person can do is “go and see” the practice of others. Most Jews spill the ten drops of wine from the cup at their Seder table not based on a theoretical legal ruling, but based on what they have seen practiced at other Seders.
At times, there is one law, very clear and very specific, based on theoretical rationales or philosophical justifications, clearly codified in the traditional literature. At other times, though, law is determined by the practice of Jews—not just any Jews but, as Robert Gordis delineated, “the body of men and women in the Jewish people who accept the authority of Jewish law and are concerned with Jewish observance as a genuine issue.” In many cases, a rabbi can say, “The halakhah (the law) is …” However, there are times when, like Abaye, the rabbi will say: “In order to know what Jewish law is, we need to go and see what the people are doing.”
Some may feel that the realm of Jewish law is owned by rabbis and, therefore, is a closed book. Abaye is showing that the practice of the people is important, and what Jews do plays a central role in the development of the law. Rabbis need to be aware of and to consult with “the people” as one of the important elements in the creation of halakhah. The wise arbiter will have a finger on the pulse of the people and will make not only a truly authentic ruling but also one that is acceptable and accepted.
A mitzvah performed by means of a transgression.
Text / “Women, slaves and minors may not be counted in the zimmun.” Rabbi Yosé said: “A minor lying in a cradle is counted in the zimmun.” But is it not taught: “Women, slaves and minors may not be counted in the zimmun”? What he said follows the opinion of Rabbi Yehoshua ben Levi, for Rabbi Yehoshua ben Levi said: “Even though they said: ‘A minor in a cradle may not be counted in the zimmun,’ we make him a ‘wedge’ for the ten.” And Rabbi Yehoshua ben Levi said: “Nine and a slave are counted together.” They objected: It once happened that Rabbi Eliezer entered the synagogue and did not find ten; he freed his servant and completed the ten. If he freed him, yes [he is counted]; if he did not free him, no. Two were needed; he freed one and added one. How could he do this? Did not Rav Yehudah say: “Whoever frees his slave violates a positive mitzvah, as it says: ‘They shall serve you forever’ [Leviticus 25:46, author’s translation]!” It is different for a mitzvah. But it is a mitzvah performed by means of a transgression! A mitzvah affecting many is different.
Context / The expression “counted for a minyan” is redundant, since minyan means “counting” or “numbering” and refers to the ten adult males who the Rabbis said are needed for certain public rituals like Torah reading and Kaddish. (In many congregations today, women are also counted in the minyan.) The Talmud traces the number ten, by verbal analogy, to the ten spies who brought back the negative report on the land of Israel (Numbers 14). There are many other references to minyan in the Talmud, with several different biblical sources cited as proof. It is likely, therefore, that the requirement of a minyan predated the Talmud’s reasoning. Today, we require a minyan for repetition of the Amidah with Kedushah, for recitation of certain prayers like Kaddish and Bar’khu, for reading the Torah in public, as well as for several other ceremonies and parts of the liturgy. The practice of adding a minor as a “wedge” is still used today; a minor who knows how to answer “Amen” and knows that he (or, in some communities, she) is praying to God may be counted as the tenth for a minyan where no adult may be found. Often, the minor is given a Bible to hold.
The problem of finding ten worshipers for a minyan is not unique to our times. There are several references in the Gemara to batlanim, idle or unemployed men who would always be available for the minyan. In fact, the Mishnah (Megillah 1:3) defines a “big city” as one with ten batlanim, that is, ten men always ready and available for a minyan.
The Gemara is discussing who may be counted for a minyan and who for a zimmun. A minyan is the ten worshipers needed to recite certain prayers and to read from the Torah. A zimmun is the introduction in the birkat ha-mazon, the blessings after a meal, recited when three or more eat bread together. Both minyan and zimmun are desirable: we would want to have a minyan for prayer and a zimmun for birkat ha-mazon since, in each case, we add words of praise of God that can be recited only with a required number of people. The Gemara tells us that “women, slaves and minors” are exempt and not included. However, a minor may be used as a “wedge,” the final piece that is added to make up the whole. Thus, the minor is counted as the tenth in a minyan.
Next, a story about Rabbi Eliezer is brought in to add a point of case-law. Even though slaves were not counted in the minyan, may a freed slave be added to the minyan as the tenth? The case here deals with a non-Jewish servant owned by a Jew. In rabbinic times, many non-Jewish slaves were educated household managers and were circumcised. Thus, on a minute’s notice, the master of the house could free a servant, making him Jewish (according to the standard of that day)—and theoretically solving the minyan problem. However, there is a disagreement as to whether this is allowed, since the text in Leviticus may actually prohibit this practice. The verse—“They shall serve you forever”—can be understood in two different ways: If the Torah means that they may serve you in perpetuity, then one may free such a slave. However, if the intention of the text is that they must serve you in perpetuity, then we are not allowed to free such a slave.
An answer is suggested: Even if the text means “they must serve you,” we are allowed to transgress this rule in order to fulfill a mitzvah, having a minyan. But then, the Gemara answers, we are performing a mitzvah via a transgression, which is clearly prohibited! No, respond the Rabbis, if it is for the communal good, it is not a true transgression of the Torah’s rule.
Swimming in the Sea of Talmud: Lessons for Everyday Living
Thomas A Kempis
Book Three - Internal Consolation
The Third Chapter / Listen Humbly To The Words Of God. Many Do Not Heed Them
The Voice Of Christ
MY CHILD, hear My words, words of greatest sweetness surpassing all the knowledge of the philosophers and wise men of earth. My words are spirit and life, and they are not to be weighed by man’s understanding. They are not to be invoked in vanity but are to be heard in silence, and accepted with all humility and with great affection.
“Happy is the man whom Thou admonishest, O Lord, and teachest out of Thy law, to give him peace from the days of evil,” (Psalm 94:12) and that he be not desolate on earth.
THE VOICE OF CHRIST
I taught the prophets from the beginning, and even to this day I continue to speak to all men. But many are hardened. Many are deaf to My voice. Most men listen more willingly to the world than to God. They are more ready to follow the appetite of their flesh than the good pleasure of God. The world, which promises small and passing things, is served with great eagerness: I promise great and eternal things and the hearts of men grow dull. Who is there that serves and obeys Me in all things with as great care as that with which the world and its masters are served?
“Be thou ashamed, O Sidon, for the sea speaketh.” (Isaiah 23:4) And if you ask why, listen to the cause: for a small gain they travel far; for eternal life many will scarcely lift a foot from the ground. They seek a petty reward, and sometimes fight shamefully in law courts for a single piece of money. They are not afraid to work day and night for a trifle or an empty promise. But, for an unchanging good, for a reward beyond estimate, for the greatest honor and for glory everlasting, it must be said to their shame that men begrudge even the least fatigue. Be ashamed, then, lazy and complaining servant, that they should be found more eager for perdition than you are for life, that they rejoice more in vanity than you in truth.
Sometimes indeed their expectations fail them, but My promise never deceives, nor does it send away empty-handed him who trusts in Me. What I have promised I will give. What I have said I will fulfill, if only a man remain faithful in My love to the end. I am the rewarder of all the good, the strong approver of all who are devoted to Me.
Write My words in your heart and meditate on them earnestly, for in time of temptation they will be very necessary. What you do not understand when you read, you will learn in the day of visitation. I am wont to visit My elect in two ways—by temptation and by consolation. To them I read two lessons daily—one reproving their vices, the other exhorting them to progress in virtue. He who has My words and despises them has that which shall condemn him on the last day.
A PRAYER FOR THE GRACE OF DEVOTION
O Lord my God, You are all my good. And who am I that I should dare to speak to You? I am Your poorest and meanest servant, a vile worm, much more poor and contemptible than I know or dare to say. Yet remember me, Lord, because I am nothing, I have nothing, and I can do nothing. You alone are good, just, and holy. You can do all things, You give all things, You fill all things: only the sinner do You leave empty-handed. Remember Your tender mercies and fill my heart with Your grace, You Who will not allow Your works to be in vain. How can I bear this life of misery unless You comfort me with Your mercy and grace? Do not turn Your face from me. Do not delay Your visitation. Do not withdraw Your consolation, lest in Your sight my soul become as desert land. Teach me, Lord, to do Your will. Teach me to live worthily and humbly in Your sight, for You are my wisdom Who know me truly, and Who knew me even before the world was made and before I was born into it.
The Imitation Of Christ
He who does what is sinful is of the devil, because the devil has been sinning from the beginning.
--- 1 John 3:8.
“Is of the devil”—you know what he means: imitates the Devil. ( Nicene and Post-Nicene Fathers: First Series (The Early Church Fathers, First Series , So14) ) For the Devil made no one, fathered no one, created no one, but whoever imitates the Devil, that person, as if fathered by him, becomes a child of the Devil. In what sense are you a child of Abraham, not that Abraham fathered you? In the same sense as the Jews, the children of Abraham, not imitating the faith of Abraham, became children of the Devil; of the flesh of Abraham they were born, and the faith of Abraham they have not imitated. If then those who were thus born were put out of the inheritance because they did not imitate, you, who are not born of him, are made a child, and in this way shall be a child of Abraham by imitating him. And if you imitate the Devil in the way he became proud and impious against God, you will be a child of the Devil.
“The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8). Now then, beloved, mark! All sinners are born of the Devil, as sinners. Adam was made by God, but when he consented to the Devil, he was born of the Devil, and he fathered all as he was himself. With lust itself we were born, even before we add our sins; from that condemnation we have our birth. For if we are born without any sin, why this running with infants to baptism that they may be released? Then mark well, friends, the two birth-stocks; Adam and Christ are two men, but one of them, a man that is human; the other, a Man that is God. By the man that is human we are sinners; by the Man that is God we are justified. That birth has cast down to death, this birth has raised up to life; that birth brings with it sin, this birth sets free from sin. For this purpose Christ came as human, to undo human sins. The reason the Son of God appeared was to destroy the Devil’s work.
--- Augustine of Hippo
Take Heart: Daily Devotions with the Church's Great Preachers
William Carey, the “father of modern missions,” wanted to translate the Bible into as many Indian languages as possible. He established a large printshop in Serampore where translation work was continually being done. Carey spent hours each day translating Scripture, while his insane wife ranted and raved.
Carey was away from Serampore on March 11, 1832. His associate, William Ward, was working late. Suddenly Ward smelled smoke. He leaped up to discover clouds belching from the printing room. He screamed for help, and workers passed water from the nearby river until 2 A.M., but everything was destroyed.
On March 12, 1812 missionary Joshua Marshman entered a Calcutta classroom where Carey was teaching. “I can think of no easy way to break the news,” he said. “The printshop burned to the ground last night.” Carey was stunned. Gone were his massive polyglot dictionary, two grammar books, and whole versions of the Bible. Gone were sets of type for 14 eastern languages, 1,200 reams of paper, 55,000 printed sheets, and 30 pages of his Bengal dictionary. Gone was his complete library. “The work of years—gone in a moment,” he whispered.
He took little time to mourn. “The loss is heavy,” he wrote, “but as traveling a road the second time is usually done with greater ease and certainty than the first time, so I trust the work will lose nothing of real value. We are not discouraged; indeed the work is already begun again in every language. We are cast down but not in despair.”
When news of the fire reached England, it catapulted Carey to instant fame. Thousands of pounds were raised for the work, and volunteers offered to come help. The enterprise was rebuilt and enlarged. By 1832, complete Bibles, New Testaments, or separate books of Scripture had issued from the printing press in 44 languages and dialects.
The secret of Carey’s success is found in his resiliency. “There are grave difficulties on every hand,” he once wrote, “and more are looming ahead. Therefore we must go forward.”
We often suffer, but we are never crushed. Even when we don’t know what to do, we never give up. In times of trouble, God is with us, and when we are knocked down, we get up again.
--- 2 Corinthians 4:8-9.
On This Day 365 Amazing And Inspiring Stories About Saints, Martyrs And Heroes
Daily Readings / CHARLES H. SPURGEON
“Thou shalt love thy neighbour.” --- Matthew 5:43.
“Love thy neighbour.” Perhaps he rolls in riches, and thou art poor, and living in thy little cot side-by-side with his lordly mansion; thou seest every day his estates, his fine linen, and his sumptuous banquets; God has given him these gifts, covet not his wealth, and think no hard thoughts concerning him. Be content with thine own lot, if thou canst not better it, but do not look upon thy neighbour, and wish that he were as thyself. Love him, and then thou wilt not envy him.
Perhaps, on the other hand, thou art rich, and near thee reside the poor. Do not scorn to call them neighbour. Own that thou art bound to love them. The world calls them thy inferiors. In what are they inferior? They are far more thine equals than thine inferiors, for “God hath made of one blood all people that dwell upon the face of the earth.” It is thy coat which is better than theirs, but thou art by no means better than they. They are men, and what art thou more than that? Take heed that thou love thy neighbour even though he be in rags, or sunken in the depths of poverty.
But, perhaps, you say, “I cannot love my neighbours, because for all I do they return ingratitude and contempt.” So much the more room for the heroism of love. Wouldst thou be a feather-bed warrior, instead of bearing the rough fight of love? He who dares the most, shall win the most; and if rough be thy path of love, tread it boldly, still loving thy neighbours through thick and thin. Heap coals of fire on their heads, and if they be hard to please, seek not to please them, but to please thy Master; and remember if they spurn thy love, thy Master hath not spurned it, and thy deed is as acceptable to him as if it had been acceptable to them. Love thy neighbour, for in so doing thou art following the footsteps of Christ.
Evening - March 12 “To whom belongest thou?” --- 1 Samuel 30:13.
No neutralities can exist in religion. We are either ranked under the banner of Prince Immanuel, to serve and fight his battles, or we are vassals of the black prince, Satan. “To whom belongest thou?”
Reader, let me assist you in your response. Have you been “born again”? If you have, you belong to Christ, but without the new birth you cannot be his. In whom do you trust? For those who believe in Jesus are the sons of God. Whose work are you doing? You are sure to serve your master, for he whom you serve is thereby owned to be your lord. What company do you keep? If you belong to Jesus, you will fraternize with those who wear the livery of the cross. “Birds of a feather flock together.” What is your conversation? Is it heavenly or is it earthly? What have you learned of your Master?—for servants learn much from their masters to whom they are apprenticed. If you have served your time with Jesus, it will be said of you, as it was of Peter and John, “They took knowledge of them, that they had been with Jesus.”
We press the question, “To whom belongest thou?” Answer honestly before you give sleep to your eyes. If you are not Christ’s you are in a hard service—Run away from your cruel master! Enter into the service of the Lord of Love, and you shall enjoy a life of blessedness. If you are Christ’s let me advise you to do four things. You belong to Jesus—obey him; let his word be your law; let his wish be your will. You belong to the Beloved, then love him; let your heart embrace him; let your whole soul be filled with him. You belong to the Son of God, then trust him; rest nowhere but on him. You belong to the King of kings, then be decided for him. Thus, without your being branded upon the brow, all will know to whom you belong.
Morning and Evening
I WOULD BE TRUE
Howard A. Walter, 1883–1918
I have chosen the way of truth; I have set my heart on Your laws. (Psalm 119:30)
The yearning to achieve a trustworthy, strong, brave yet humble character is an unusual goal for a young person, especially in today’s self-seeking and materialistic society. The text for “I Would Be True,” however, was written by a young man in his early twenties in a poem that he titled “My Creed.”
After graduating with honors from Princeton University in 1905, Howard Arnold Walter spent a year teaching the English language in Japan. While there he sent a copy of his “creed” to his mother back home in Connecticut. Mrs. Walter sent the poem to Harper’s Magazine, where it appeared in the May, 1907 issue.
Returning to the United States, Howard Walter entered Hartford Seminary and upon graduation served as an assistant minister at the Asylum Hill Congregational Church in Hartford, Connecticut. One day he showed his poem to an itinerant Methodist lay preacher, Joseph Peek. Although Peek had no technical knowledge of music, he immediately whistled a tune suited to Walter’s words.
Several years later Howard Walter left for India to teach and minister to Mohammedan students. In 1918, a severe influenza epidemic there caused the death of this devoted young man. His credo lives on, however, in the numerous lives of those who have since sung this hymn and realized anew that God is more interested in what we are as a person than even what we may do for Him. In an environment today that can easily corrupt even the purest of minds, how important it is that we seek God’s daily help to live a life that is true.
I would be true, for there are those who trust me; I would be pure, for there are those who care. I would be strong, for there is much to suffer; I would be brave, for there is much to dare.
I would be friend of all—the foe, the friendless; I would be giving, and forget the gift. I would be humble, for I know my weakness; I would look up, and laugh, and love, and lift.
I would be prayerful thru each busy moment; I would be constantly in touch with God, I would be tuned to hear His slightest whisper; I would have faith to keep the path Christ trod.
For Today: Psalm 51:2, 10; 2 Corinthians 7:1; Philippians 4:8.
Make this credo your personal goal. Above all, be “in touch with God” and “tuned to his slightest whisper.” Be a Christian who is known for his integrity. Carry this portion of the hymn with you as you go ---
Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions
Monday, March 12 2018 | Lent
Monday Of The Fourth Week In Lent
Psalms (Morning) Psalm 89:1–18
Psalms (Evening) Psalm 89:19–52
Old Testament Genesis 49:1–28
New Testament 1 Corinthians 10:14–11:1
Gospel Mark 7:24–37
Index of Readings
1 I will sing of the steadfast love of the LORD, forever;
with my mouth I will make known your faithfulness to all generations.
2 For I said, “Steadfast love will be built up forever;
in the heavens you will establish your faithfulness.”
3 You have said, “I have made a covenant with my chosen one;
I have sworn to David my servant:
4 ‘I will establish your offspring forever,
and build your throne for all generations.’ ” Selah
5 Let the heavens praise your wonders, O LORD,
your faithfulness in the assembly of the holy ones!
6 For who in the skies can be compared to the LORD?
Who among the heavenly beings is like the LORD,
7 a God greatly to be feared in the council of the holy ones,
and awesome above all who are around him?
8 O LORD God of hosts,
who is mighty as you are, O LORD,
with your faithfulness all around you?
9 You rule the raging of the sea;
when its waves rise, you still them.
10 You crushed Rahab like a carcass;
you scattered your enemies with your mighty arm.
11 The heavens are yours; the earth also is yours;
the world and all that is in it, you have founded them.
12 The north and the south, you have created them;
Tabor and Hermon joyously praise your name.
13 You have a mighty arm;
strong is your hand, high your right hand.
14 Righteousness and justice are the foundation of your throne;
steadfast love and faithfulness go before you.
15 Blessed are the people who know the festal shout,
who walk, O LORD, in the light of your face,
16 who exult in your name all the day
and in your righteousness are exalted.
17 For you are the glory of their strength;
by your favor our horn is exalted.
18 For our shield belongs to the LORD,
our king to the Holy One of Israel.
19 Of old you spoke in a vision to your godly one, and said:
“I have granted help to one who is mighty;
I have exalted one chosen from the people.
20 I have found David, my servant;
with my holy oil I have anointed him,
21 so that my hand shall be established with him;
my arm also shall strengthen him.
22 The enemy shall not outwit him;
the wicked shall not humble him.
23 I will crush his foes before him
and strike down those who hate him.
24 My faithfulness and my steadfast love shall be with him,
and in my name shall his horn be exalted.
25 I will set his hand on the sea
and his right hand on the rivers.
26 He shall cry to me, ‘You are my Father,
my God, and the Rock of my salvation.’
27 And I will make him the firstborn,
the highest of the kings of the earth.
28 My steadfast love I will keep for him forever,
and my covenant will stand firm for him.
29 I will establish his offspring forever
and his throne as the days of the heavens.
30 If his children forsake my law
and do not walk according to my rules,
31 if they violate my statutes
and do not keep my commandments,
32 then I will punish their transgression with the rod
and their iniquity with stripes,
33 but I will not remove from him my steadfast love
or be false to my faithfulness.
34 I will not violate my covenant
or alter the word that went forth from my lips.
35 Once for all I have sworn by my holiness;
I will not lie to David.
36 His offspring shall endure forever,
his throne as long as the sun before me.
37 Like the moon it shall be established forever,
a faithful witness in the skies.” Selah
38 But now you have cast off and rejected;
you are full of wrath against your anointed.
39 You have renounced the covenant with your servant;
you have defiled his crown in the dust.
40 You have breached all his walls;
you have laid his strongholds in ruins.
41 All who pass by plunder him;
he has become the scorn of his neighbors.
42 You have exalted the right hand of his foes;
you have made all his enemies rejoice.
43 You have also turned back the edge of his sword,
and you have not made him stand in battle.
44 You have made his splendor to cease
and cast his throne to the ground.
45 You have cut short the days of his youth;
you have covered him with shame. Selah
46 How long, O LORD? Will you hide yourself forever?
How long will your wrath burn like fire?
47 Remember how short my time is!
For what vanity you have created all the children of man!
48 What man can live and never see death?
Who can deliver his soul from the power of Sheol? Selah
49 Lord, where is your steadfast love of old,
which by your faithfulness you swore to David?
50 Remember, O Lord, how your servants are mocked,
and how I bear in my heart the insults of all the many nations,
51 with which your enemies mock, O LORD,
with which they mock the footsteps of your anointed.
52 Blessed be the LORD forever!
Amen and Amen.
49 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.”
28 All these are the twelve tribes of Israel. This is what their father said to them as he blessed them, blessing each with the blessing suitable to him.
1 Corinthians 10:14–11:1
14 Therefore, my beloved, flee from idolatry. 15 I speak as to sensible people; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 18 Consider the people of Israel: are not those who eat the sacrifices participants in the altar? 19 What do I imply then? That food offered to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22 Shall we provoke the Lord to jealousy? Are we stronger than he?
23 “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. 24 Let no one seek his own good, but the good of his neighbor. 25 Eat whatever is sold in the meat market without raising any question on the ground of conscience. 26 For “the earth is the Lord’s, and the fullness thereof.” 27 If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. 28 But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience— 29 I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience? 30 If I partake with thankfulness, why am I denounced because of that for which I give thanks? 31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.
11 Be imitators of me, as I am of Christ.
24 And from there he arose and went away to the region of Tyre and Sidon. And he entered a house and did not want anyone to know, yet he could not be hidden. 25 But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet. 26 Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. 27 And he said to her, “Let the children be fed first, for it is not right to take the children’s bread and throw it to the dogs.” 28 But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” 29 And he said to her, “For this statement you may go your way; the demon has left your daughter.” 30 And she went home and found the child lying in bed and the demon gone.
31 Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis. 32 And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him. 33 And taking him aside from the crowd privately, he put his fingers into his ears, and after spitting touched his tongue. 34 And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”
The Book of Common Prayer
Why Would God Ordain Evil?
John Piper | Desiring God
What Is Revival and Where Do We Find It?
John Piper | Desiring God
God Saves Whom He Wills
John Piper | Desiring God
Does God Delight in Destroying Sinners?
John Piper | Desiring God
Calvinists and Arminians
John Piper | Desiring God
Your Joy Depends on God’s Election
John Piper | Desiring God
What Makes My Life Significant?
John Piper | Desiring God
Yes to Hating Sin, No to Hating Self
John Piper | Desiring God
Why Stoicism Is Toxic
John Piper | Desiring God
Why Sex Is Not the Root of Sexual Sins
John Piper | Desiring God
When Enjoying Money and Possessions
Is a Work of Grace
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