(ctrl) and (+) magnifies screen if type too small.              me         quotes             scripture verse             footnotes       Words of Jesus      Links

3/17/2018     Yesterday     Tomorrow
Exodus 28     John 7     Proverbs 4     Galatians 3


Exodus 28

The Priests’ Garments

Exodus 28:1 “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. 2 And you shall make holy garments for Aaron your brother, for glory and for beauty. 3 You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. 4 These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests. 5 They shall receive gold, blue and purple and scarlet yarns, and fine twined linen.

6 “And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. 7 It shall have two shoulder pieces attached to its two edges, so that it may be joined together. 8 And the skillfully woven band on it shall be made like it and be of one piece with it, of gold, blue and purple and scarlet yarns, and fine twined linen. 9 You shall take two onyx stones, and engrave on them the names of the sons of Israel, 10 six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. 11 As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree. 12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the LORD on his two shoulders for remembrance. 13 You shall make settings of gold filigree, 14 and two chains of pure gold, twisted like cords; and you shall attach the corded chains to the settings.

15 “You shall make a breastpiece of judgment, in skilled work. In the style of the ephod you shall make it—of gold, blue and purple and scarlet yarns, and fine twined linen shall you make it. 16 It shall be square and doubled, a span its length and a span its breadth. 17 You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row; 18 and the second row an emerald, a sapphire, and a diamond; 19 and the third row a jacinth, an agate, and an amethyst; 20 and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree. 21 There shall be twelve stones with their names according to the names of the sons of Israel. They shall be like signets, each engraved with its name, for the twelve tribes. 22 You shall make for the breastpiece twisted chains like cords, of pure gold. 23 And you shall make for the breastpiece two rings of gold, and put the two rings on the two edges of the breastpiece. 24 And you shall put the two cords of gold in the two rings at the edges of the breastpiece. 25 The two ends of the two cords you shall attach to the two settings of filigree, and so attach it in front to the shoulder pieces of the ephod. 26 You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. 27 And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. 28 And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. 29 So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the LORD. 30 And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the LORD. Thus Aaron shall bear the judgment of the people of Israel on his heart before the LORD regularly.

31 “You shall make the robe of the ephod all of blue. 32 It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. 33 On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, 34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. 35 And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the LORD, and when he comes out, so that he does not die.

36 “You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the LORD.’ 37 And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. 38 It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD.

39 “You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework.

40 “For Aaron’s sons you shall make coats and sashes and caps. You shall make them for glory and beauty. 41 And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. 42 You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; 43 and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.


John 7

Jesus at the Feast of Booths

John 7:1 After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him. 2 Now the Jews’ Feast of Booths was at hand. 3 So his brothers said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing. 4 For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.” 5 For not even his brothers believed in him. 6 Jesus said to them, “My time has not yet come, but your time is always here.The world cannot hate you, but it hates me because I testify about it that its works are evil. 8 You go up to the feast. I am not going up to this feast, for my time has not yet fully come.” 9 After saying this, he remained in Galilee.

10 But after his brothers had gone up to the feast, then he also went up, not publicly but in private. 11 The Jews were looking for him at the feast, and saying, “Where is he?” 12 And there was much muttering about him among the people. While some said, “He is a good man,” others said, “No, he is leading the people astray.” 13 Yet for fear of the Jews no one spoke openly of him.

14 About the middle of the feast Jesus went up into the temple and began teaching. 15 The Jews therefore marveled, saying, “How is it that this man has learning, when he has never studied?” 16 So Jesus answered them, “My teaching is not mine, but his who sent me. 17 If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority. 18 The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood. 19 Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?” 20 The crowd answered, “You have a demon! Who is seeking to kill you?” 21 Jesus answered them, “I did one work, and you all marvel at it. 22 Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. 23 If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man’s whole body well? 24 Do not judge by appearances, but judge with right judgment.”

Can This Be the Christ?

25 Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill? 26 And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? 27 But we know where this man comes from, and when the Christ appears, no one will know where he comes from.” 28 So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know. 29 I know him, for I come from him, and he sent me.” 30 So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. 31 Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done?”

Officers Sent to Arrest Jesus

32 The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. 34 You will seek me and you will not find me. Where I am you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?”

Rivers of Living Water

37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ ” 39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Division Among the People

40 When they heard these words, some of the people said, “This really is the Prophet.” 41 Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? 42 Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” 43 So there was a division among the people over him. 44 Some of them wanted to arrest him, but no one laid hands on him.

45 The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” 46 The officers answered, “No one ever spoke like this man!” 47 The Pharisees answered them, “Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him? 49 But this crowd that does not know the law is accursed.” 50 Nicodemus, who had gone to him before, and who was one of them, said to them, 51 “Does our law judge a man without first giving him a hearing and learning what he does?” 52 They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”


Proverbs 4

A Father’s Wise Instruction

Proverbs 4:1 Hear, O sons, a father’s instruction,
and be attentive, that you may gain insight,
2  for I give you good precepts;
do not forsake my teaching.
3  When I was a son with my father,
tender, the only one in the sight of my mother,
4  he taught me and said to me,
“Let your heart hold fast my words;
keep my commandments, and live.
5  Get wisdom; get insight;
do not forget, and do not turn away from the words of my mouth.
6  Do not forsake her, and she will keep you;
love her, and she will guard you.
7  The beginning of wisdom is this: Get wisdom,
and whatever you get, get insight.
8  Prize her highly, and she will exalt you;
she will honor you if you embrace her.
9  She will place on your head a graceful garland;
she will bestow on you a beautiful crown.”

10  Hear, my son, and accept my words,
that the years of your life may be many.
11  I have taught you the way of wisdom;
I have led you in the paths of uprightness.
12  When you walk, your step will not be hampered,
and if you run, you will not stumble.
13  Keep hold of instruction; do not let go;
guard her, for she is your life.
14  Do not enter the path of the wicked,
and do not walk in the way of the evil.
15  Avoid it; do not go on it;
turn away from it and pass on.
16  For they cannot sleep unless they have done wrong;
they are robbed of sleep unless they have made someone stumble.
17  For they eat the bread of wickedness
and drink the wine of violence.
18  But the path of the righteous is like the light of dawn,
which shines brighter and brighter until full day.
19  The way of the wicked is like deep darkness;
they do not know over what they stumble.

20  My son, be attentive to my words;
incline your ear to my sayings.
21  Let them not escape from your sight;
keep them within your heart.
22  For they are life to those who find them,
and healing to all their flesh.
23  Keep your heart with all vigilance,
for from it flow the springs of life.
24  Put away from you crooked speech,
and put devious talk far from you.
25  Let your eyes look directly forward,
and your gaze be straight before you.
26  Ponder the path of your feet;
then all your ways will be sure.
27  Do not swerve to the right or to the left;
turn your foot away from evil.



Galatians 3

By Faith, or by Works of the Law?

Galatians 3:1 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— 6 just as Abraham “believed God, and it was counted to him as righteousness”?

7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

The Righteous Shall Live by Faith

10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

The Law and the Promise

15 To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. ( See Law in the Context of Redemptive History below. ) 17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. 20 Now an intermediary implies more than one, but God is one.

21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

ESV Study Bible

What I'm Reading

How Open-Mindedness Opens the Door to the Gospel

By J. Warner Wallace 5/8/2015

     In my last blog post, I talked about the importance of jury selection in any criminal trial. The secret of our success in cold case investigations and prosecutions has been simple: the majority of criminal (and civil) cases are won or lost well before the opening statements or closing arguments. Most cases are decided at jury selection. As the case agent and investigating detective in many high profile criminal trials, I’ve learned to look for three things in every juror, and these are the same attributes I seek in those with whom I share the case for Christianity: I’m looking for people who are passionate about the issues, open to hearing the case and humble enough not to let their ego get in the way. Today I want to talk about the importance of open-mindedness in criminal trials and in making the case for what you believe as a Christian.

     We ask jurors if they can be fair when making a decision, even though we know they have opinions and potentially dangerous biases. As humans, all of us are profoundly affected by our experiences and personal histories. Some jurors, for example, have law enforcement members or prosecutors in their family; some have family members who have been arrested. When these relationships come to light during the jury selection process, we ask jurors if they will be able to make a fair decision based purely on the evidence presented, in spite of the fact they may have had some past experience with law enforcement (either positive or negative). My son, for example, became a juror (and even served as the foreman) in spite of the fact his father and grandfather were detectives and his best family friend was a criminal prosecutor. Some people are able to put their feelings aside and some are not. If you can’t remain open-minded, you won’t be able to serve on a jury. Everyone has an opinion and a set of experiences. I want jurors who are capable of examining the evidence fairly, regardless of their relationships and past histories. I’m looking for open-minded jurors.

     As a Christian case maker, I want to be as effective as possible but I know there are people who have deeply entrenched biases they are unwilling (or presently unable) to resist. They simply cannot be fair. It would be unwise to place someone like this on a criminal jury, and it may be equally unwise to set your sights on someone like this as the focus of your Christian case making. Don’t get me wrong, I still find myself sharing the truth with loved ones who are hostile toward Christianity. After all, when you care for someone it’s hard to resist the temptation to do whatever you can to reach them with the truth. But given my experience with jurors, I am far more realistic now in my expectations. I still look for opportunities, but I know when enough is enough. As Jesus told his disciples in the Gospel of Matthew (Chapter 7, verse 6), “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” I try to identify people who are capable of examining the evidence fairly, regardless of their relationships and past histories. I’m looking for open-minded jurors.

Click here to go to source

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

Why it's important to defend your faith

By Dawn Klinge 10/19/2015

     “[The laws of logic] were placed in our minds by the Creator during the act of creation. We speak because God has spoken. God is not the author of confusion, irrationality, or the absurd. Furthermore, his words are meant to be understood by his creatures, and a necessary condition for his creature’s understanding of those words is that they are intelligible and not irrational.” — R.C. SPROUL

     Defending Your Faith: An Introduction to Apologetics, by R.C. Sproul, is a book I recently read. It’s an introduction to apologetics, something I wish I had read years ago (and why I included it in my recent booklist for teens). A simple definition of apologetics that it's a defense of the Christian faith. The book struck a chord with me because it approached the subject academically, with solid logic. This blog is all about faith and trusting in God, and I like to explore why God is trustworthy. I have written often about the work of the Holy Spirit, in speaking to our hearts and revealing his truths- and about how this work is essential to knowing God. But that is not to say that we should ignore logic or dismiss the task of defending the faith in a way that breaks down the barriers between those of us who believe and those who do not.

     At its core, Christianity is rational. The task of apologetics is to provide an intellectual defense of the truth claims of the Christian faith. Since this is only a short blog post, I can’t possibly present a whole defense of the Christian faith right here, but I can encourage you to do some study on your own. I recommend Defending Your Faith, but there are also many other great resources available.

Click here to go to source

Living Faithfully in Difficult Times

By Melinda Penner 3/15/2017

     I recently listened to a sermon about how Christians can live faithfully in times of opposition, preached by Tim Keller several years ago at Redeemer Presbyterian Church in New York City. The lesson is drawn from the book of Habakkuk. It’s encouraging to reflect on the fact that God’s followers in biblical times lived in societies that opposed them and made it difficult to faithfully follow God. And all of us have times in our lives that are hard to live through. I know sometimes I need more courage for both kinds of difficult times, and I found the lessons Keller drew from Habakkuk 2:1–4 to be encouraging.

     We need to develop skills to live faithfully in the circumstances of this world, and I thought there were some practical lessons in this sermon.

     We are to live patiently, perspectively, obediently, God-centrically, and joyfully.

Click here to go to source

Five Different Attitudes That Will Shape Your Apologetics

By Nate Sala 12/16/2016

     “What follows here is an informal description of different attitudes Christians (and some non-Christians) might have toward apologetics. This isn’t a comprehensive list by any means: even some of my closest working associates, Ratio Christi chapter directors, fall somewhere between level 1 and 2. My purpose here isn’t to develop new labels for people, but to help us think about who we’re ministering to and what their key apologetics-related needs might be.

     These, then, are five levels of apologetics interest to think about, and a few thoughts about what people at each level might need.

     Core leaders. These are the scholars, teachers, speakers, and writers who produce most of the apologetics material the rest of us use. What core leaders need most in their ministry is mutual encouragement, opportunities to study, a well-developed strategic platform from which to present their material, and a heart to serve the rest of the body of Christ.

Click here to go to source

     English and Forensics Teacher. B.Sc., M.Ed. University of Nevada Las Vegas. Lives in Las Vegas with his wife, two sons, and dogs.

Read The Psalms In "1" Year

Psalm 31

Into Your Hand I Commit My Spirit
31 To The Choirmaster. A Psalm Of David.

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

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

ESV Reformation Study

Questioning Jesus’ Existence

By John Stonestreet

     Insurance company Geico has done a lot of funny commercials, but our editor at BreakPoint has a favorite. A group of teenagers are running through a dark forest being chased by a killer. After debating whether to hide in the basement, the attic or make a quick getaway in the nearby running car, they decide to hide behind dozens of chainsaws dangling from a barn door.

     “When you’re in a horror movie, you make poor decisions,” says the narrator. “It’s what you do.” And this week I found myself paraphrasing: “When you’re CNN, you publish annual articles suggesting Jesus never existed. It’s what you do.”

     Every year around March and December, this and other news outlets exhume the long-dead thesis that the New Testament is based on a mythological figure, not a Man who really lived, died, and rose from the grave two-thousand years ago. This year, CNN even republished an article from 2012 at CNN.com. In the piece, entitled, “Decoding Jesus: Separating Man from Myth,” John Blake suggests that Christ’s historical existence is an open question. CNN featured it at the top of their homepage as part of the push for their new series, “Finding Jesus: Faith, Fact, Forgery.”

Click here to go to source

Begun by Chuck Colson in 1991 as a daily radio broadcast, BreakPoint provides a Christian perspective on today’s news and trends via radio, interactive media, and print. Today BreakPoint commentaries, co-hosted by Eric Metaxas and John Stonestreet, air daily on more than 1,200 outlets with an estimated weekly listening audience of eight million people. The BreakPoint.org features Metaxas and Stonestreet commentaries as well as columns and feature articles by leading Christian writers, and "Youth Reads," which offers a Christian perspective on books for teens and preteens. On "BreakPoint This Week," John Stonestreet and co-host Ed Stetzer host a weekly conversation with leading Christian writers and thinkers. These compelling discussions cover a wide variety of topics, but center on the issues shaping our culture. “RE:News” gathers need-to-know news headlines, and the BreakPoint Blog equips visitors with a biblical perspective on a variety of issues and topics.

What Is the Unique Worldview of Students Today? Interview with Dr. Jeff Myers

By Sean McDowell 3/16/2017

     As a high school student, I went to a two-week worldview experience in the mountains of Colorado Springs called Summit Ministries. I had no idea what I was getting myself in to. Looking back now, over two decades later, I realize that it was one of the most formative faith experiences of my life.

     Although there were probably a couple dozen speakers at Summit (who addressed all sorts of worldview issues related to theology, economics, apologetics, science, and more), my favorite was Dr. Jeff Myers. He has since become a good friend of mine, and he is now the president of Summit Ministries, a vital worldview experience for students. Dr. Myers is a popular speaker, the author of many books (including one of my favorites, Handoff), and is one of the most important contemporary voices in the church.

     Dr. Myers was kind enough to answer some of my questions. I hope you enjoy the interview, but most importantly, if you are ages 16-22, please consider attending Summit this upcoming summer. It is a "game-changer" for many students, and I believe it could be for you too.

Click here to go to source

Books By Sean McDowell

Sean McDowell, Ph.D. is a professor of Christian Apologetics at Biola University, a best-selling author of over 18 books, an internationally recognized speaker, a part-time high school teacher, and the Resident Scholar for Summit, California. Follow him on Twitter: @sean_mcdowell and his blog: seanmcdowell.org.Books By Sean McDowell

Is God Just a Human Invention? And Seventeen Other Questions Raised by the New Atheists
A New Kind of Apologist: *Adopting Fresh Strategies *Addressing the Latest Issues *Engaging the Culture
The Beauty of Intolerance: Setting a Generation Free to Know Truth and Love
Same-Sex Marriage: A Thoughtful Approach to God's Design for Marriage (Thoughtful Response)
ETHIX: Being Bold in a Whatever World
More Than a Carpenter

The Institutes of the Christian Religion

Translated by Henry Beveridge

     CHAPTER 6.

THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.

This and the four following chapters treat of the Life of the Christian, and are so arranged as to admit of being classed under two principal heads.

First, it must be held to be an universally acknowledged point, that no man is a Christian who does not feel some special love for righteousness, chap. 6. Secondly, in regard to the standard by which every man ought to regulate his life, although it seems to be considered in chap. 7 only, yet the three following chapters also refer to it. For it shows that the Christian has two duties to perform. First, the observance being so arduous, he needs the greatest patience. Hence chap. 8 treats professedly of the utility of the cross, and chap. 9 invites to meditation on the future life. Lastly, chap. 10 clearly shows, as in no small degree conducive to this end, how we are to use this life and its comforts without abusing them.

This sixth chapter consists of two parts,--I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be avoided; 1. False Christians denying Christ by their works condemned, sec. 4. 2. Christians should not despair, though they have not attained perfection, provided they make daily progress in piety and righteousness.

Sections.

1. Connection between this chapter and the doctrine of Regeneration. Necessity of the doctrine concerning the Christian Life. The brevity of this treatise. The method of it. Plainness and unadorned simplicity of the Scripture system of morals.

2. Two divisions. First, Personal holiness. 1. Because God is holy. 2. Because of our communion with his saints.

3. Second division, relating to our Redemption. Admirable moral system of Scripture. Five special inducements or exhortations to a Christian Life.

4. False Christians who are opposed to this life censured 1. They have not truly learned Christ. 2. The Gospel not the guide of their words or actions. 3. They do not imitate Christ the Master. 4. They would separate the Spirit from his word.

5. Christians ought not to despond: Provided 1. They take the word of God for their guide. 2. Sincerely cultivate righteousness. 3. Walk, according to their capacity, in the ways of the Lord. 4. Make some progress. 5. Persevere.

1. We have said that the object of regeneration is to bring the life of believers into concord and harmony with the righteousness of God, and so confirm the adoption by which they have been received as sons. But although the law comprehends within it that new life by which the image of God is restored in us, yet, as our sluggishness stands greatly in need both of helps and incentives it will be useful to collect out of Scripture a true account of this reformations lest any who have a heartfelt desire of repentance should in their zeal go astray. Moreover, I am not unaware that, in undertaking to describe the life of the Christian, I am entering on a large and extensive subject, one which, when fully considered in all its parts, is sufficient to fill a large volume. We see the length to which the Fathers in treating of individual virtues extend their exhortations. This they do, not from mere loquaciousness; for whatever be the virtue which you undertake to recommend, your pen is spontaneously led by the copiousness of the matter so to amplify, that you seem not to have discussed it properly if you have not done it at length. My intention, however, in the plan of life which I now propose to give, is not to extend it so far as to treat of each virtue specially, and expatiate in exhortation. This must be sought in the writings of others, and particularly in the Homilies of the Fathers. [387] For me it will be sufficient to point out the method by which a pious man may be taught how to frame his life aright, and briefly lay down some universal rule by which he may not improperly regulate his conduct. I shall one day possibly find time for more ample discourse, [or leave others to perform an office for which I am not so fit. I have a natural love of brevity, and, perhaps, any attempt of mine at copiousness would not succeed. Even if I could gain the highest applause by being more prolix, I would scarcely be disposed to attempt it], [388] while the nature of my present work requires me to glance at simple doctrine with as much brevity as possible. As philosophers have certain definitions of rectitude and honesty, from which they derive particular duties and the whole train of virtues; so in this respect Scripture is not without order, but presents a most beautiful arrangement, one too which is every way much more certain than that of philosophers. The only difference is, that they, under the influence of ambition, constantly affect an exquisite perspicuity of arrangement, which may serve to display their genius, whereas the Spirit of God, teaching without affectation, is not so perpetually observant of exact method, and yet by observing it at times sufficiently intimates that it is not to be neglected.

2. The Scripture system of which we speak aims chiefly at two objects. The former is, that the love of righteousness, to which we are by no means naturally inclined, may be instilled and implanted into our minds. The latter is (see chap. 7), to prescribe a rule which will prevent us while in the pursuit of righteousness from going astray. It has numerous admirable methods of recommending righteousness. [389] Many have been already pointed out in different parts of this work; but we shall here also briefly advert to some of them. With what better foundation can it begin than by reminding us that we must be holy, because "God is holy?" (Lev. 19:1; 1 Pet. 1:16). For when we were scattered abroad like lost sheep, wandering through the labyrinth of this world, he brought us back again to his own fold. When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls), but because it greatly concerns his glory not to have any fellowship with wickedness and impurity. Wherefore he tells us that this is the end of our calling, the end to which we ought ever to have respect, if we would answer the call of God. For to what end were we rescued from the iniquity and pollution of the world into which we were plunged, if we allow ourselves, during our whole lives, to wallow in them? Besides, we are at the same time admonished, that if we would be regarded as the Lord's people, we must inhabit the holy city Jerusalem (Isaiah rev. 8, et alibi); which, as he hath consecrated it to himself, it were impious for its inhabitants to profane by impurity. Hence the expressions, "Who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness," (Ps. 15:1, 2; 24:3, 4); for the sanctuary in which he dwells certainly ought not to be like an unclean stall.

3. The better to arouse us, it exhibits God the Father, who, as he hath reconciled us to himself in his Anointed, has impressed his image upon us, to which he would have us to be conformed (Rom. 5:4). Come, then, and let them show me a more excellent system among philosophers, who think that they only have a moral philosophy duly and orderly arranged. They, when they would give excellent exhortations to virtue, can only tell us to live agreeably to nature. Scripture derives its exhortations from the true source, [390] when it not only enjoins us to regulate our lives with a view to God its author to whom it belongs; but after showing us that we have degenerated from our true origin--viz. the law of our Creator, adds, that Christ, through whom we have returned to favour with God, is set before us as a model, the image of which our lives should express. What do you require more effectual than this? Nay, what do you require beyond this? If the Lord adopts us for his sons on the condition that our life be a representation of Christ, the bond of our adoption,--then, unless we dedicate and devote ourselves to righteousness, we not only, with the utmost perfidy, revolt from our Creator, but also abjure the Saviour himself. Then, from an enumeration of all the blessings of God, and each part of our salvation, it finds materials for exhortation. Ever since God exhibited himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn exhibit ourselves as his sons. Ever since Christ purified us by the laver of his blood, and communicated this purification by baptism, it would ill become us to be defiled with new pollution. Ever since he ingrafted us into his body, we, who are his members, should anxiously beware of contracting any stain or taint. Ever since he who is our head ascended to heaven, it is befitting in us to withdraw our affections from the earth, and with our whole soul aspire to heaven. Ever since the Holy Spirit dedicated us as temples to the Lord, we should make it our endeavour to show forth the glory of God, and guard against being profaned by the defilement of sin. Ever since our soul and body were destined to heavenly incorruptibility and an unfading crown, we should earnestly strive to keep them pure and uncorrupted against the day of the Lord. These, I say, are the surest foundations of a well-regulated life, and you will search in vain for any thing resembling them among philosophers, who, in their commendation of virtue, never rise higher than the natural dignity of man.

4. This is the place to address those who, having nothing of Christ but the name and sign, would yet be called Christians. How dare they boast of this sacred name? None have intercourse with Christ but those who have acquired the true knowledge of him from the Gospel. The Apostle denies that any man truly has learned Christ who has not learned to put off "the old man, which is corrupt according to the deceitful lusts, and put on Christ," (Eph. 4:22). They are convicted, therefore, of falsely and unjustly pretending a knowledge of Christ, whatever be the volubility and eloquence with which they can talk of the Gospel. Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect and memory merely, like other branches of learning; but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart. Let them, therefore, either cease to insult God, by boasting that they are what they are not, or let them show themselves not unworthy disciples of their divine Master. To doctrine in which our religion is contained we have given the first place, since by it our salvation commences; but it must be transfused into the breast, and pass into the conduct, and so transform us into itself, as not to prove unfruitful. If philosophers are justly offended, and banish from their company with disgrace those who, while professing an art which ought to be the mistress of their conduct, convert it into mere loquacious sophistry, with how much better reason shall we detest those flimsy sophists who are contented to let the Gospel play upon their lips, when, from its efficacy, it ought to penetrate the inmost affections of the heart, fix its seat in the soul, and pervade the whole man a hundred times more than the frigid discourses of philosophers?

5. I insist not that the life of the Christian shall breathe nothing but the perfect Gospel, though this is to be desired, and ought to be attempted. I insist not so strictly on evangelical perfection, as to refuse to acknowledge as a Christian any man who has not attained it. In this way all would be excluded from the Church, since there is no man who is not far removed from this perfection, while many, who have made but little progress, would be undeservedly rejected. What then? Let us set this before our eye as the end at which we ought constantly to aim. Let it be regarded as the goal towards which we are to run. For you cannot divide the matter with God, undertaking part of what his word enjoins, and omitting part at pleasure. For, in the first place, God uniformly recommends integrity as the principal part of his worship, meaning by integrity real singleness of mind, devoid of gloss and fiction, and to this is opposed a double mind; as if it had been said, that the spiritual commencement of a good life is when the internal affections are sincerely devoted to God, in the cultivation of holiness and justice. But seeing that, in this earthly prison of the body, no man is supplied with strength sufficient to hasten in his course with due alacrity, while the greater number are so oppressed with weakness, that hesitating, and halting, and even crawling on the ground, they make little progress, let every one of us go as far as his humble ability enables him, and prosecute the journey once begun. No one will travel so badly as not daily to make some degree of progress. This, therefore, let us never cease to do, that we may daily advance in the way of the Lord; and let us not despair because of the slender measure of success. How little soever the success may correspond with our wish, our labour is not lost when to-day is better than yesterday, provided with true singleness of mind we keep our aim, and aspire to the goal, not speaking flattering things to ourselves, nor indulging our vices, but making it our constant endeavour to become better, until we attain to goodness itself. If during the whole course of our life we seek and follow, we shall at length attain it, when relieved from the infirmity of flesh we are admitted to full fellowship with God.

__________________________________________________________________

[387] The French adds, "C'est a dire, sermons populaires;"--that is to say, popular sermons.

[388] The passage in brackets is ommited in the French.

[389] The French begins the sentence thus, "Quant est du premier poinct;"--As to the former point.

[390] Mal. 1:6; Eph. 5:1; 1 John 3:1, 3; Eph. 5:26; Rom. 6:1-4; 1 Cor. 6:11; 1 Pet. 1:15, 19; 1 Cor. 6:15; John 15:3; Eph. 5:2, 3; Col. 3:1, 2; 1Cor. 3:16, 5:17; 2 Cor. 6:16; 1 Thess. 5:23

__________________________________________________________________

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

Law in the Context of Redemptive History

By Sinclair Ferguson

     It is a basic presupposition in Reformed theology that the glory of God is manifested in redemptive history through the restoration of man as the image of God. (Rom. 8:29; 2 Cor. 3:18; Eph. 4:22–24; Col. 3:9–10; 1 John 3:2) God’s salvation economy always involves the renewal of what was true of us in creation.

     It is true that salvation transcends life at creation in its movement toward glorified reality. But the movement is bi-directional: back to created Eden, forward to re-created and glorified Eden; God’s revelation parallels this—it keeps reworking the patterns of earlier revelation and redemption and progresses them.

     Nothing is more fundamental to this than the way in which divine indicatives give rise to divine imperatives. This is the Bible’s underlying grammar. Grace, in this sense, always gives rise to obligation, duty, and law. This is why the Lord Jesus himself was at pains to stress that love for him is expressed by commandment keeping. (John 13:34; 14:23–24; 15:10, 12, 14, 17)

     It is true that the New Testament teaches us about the law of love. Love is the fulfilling of the law. (Rom. 13:10) Indeed, “the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’” (Gal. 5:14) But love is never said to be a replacement for law in Scripture, for several important reasons.

     The first is that love is what law commands, and the commands are what love fulfills. The law of love is not a freshly minted, new-covenant idea; it is enshrined at the heart of old-covenant faith and life. It was to be Israel’s constant confession: the Lord is one, and he is to be loved in a whole-souled manner. (Deut. 6:5–6)

     The second is the often overlooked principle: love requires direction and principles of operation. Love is motivation, but it is not self-interpreting direction.

     Paul’s exposition of the Christian life in Romans 13:8–10 involves the significant principle that love is the fulfilling of the law. But he spells out for us that the “law” he is talking about in this context is “the commandments”—that is, the Ten Commandments. He cites four of the “neighbor love” commandments (in the order in which they appeared in his Greek Old Testament at Deut. 5:17–21). But he does not isolate these particular commandments (adultery, murder, stealing, coveting); rather he goes on to include “any other commandment.” (Rom. 13:9)

     Commandments are the railroad tracks on which the life empowered by the love of God poured into the heart by the Holy Spirit runs. Love empowers the engine; law guides the direction. They are mutually interdependent. The notion that love can operate apart from law is a figment of the imagination. It is not only bad theology; it is poor psychology. It has to borrow from law to give eyes to love.

The Big and the Bigger Picture

     We have already considered various aspects of the Bible’s big picture. At Sinai God’s law was given to govern his people’s relationship to him (“religious” or “ceremonial” law) and also their relationship to each other in society (“civil” law). The latter was intended for them as (1) a people redeemed from Egypt, (2) while they lived in the land, (3) with a view to the coming of the Messiah.

     But there is a bigger Bible picture, which extends from Sinai both backward and forward.

     The exodus was itself a restoration, intended to be seen as a kind of re-creation. The people were placed in a kind of Eden—a land “flowing with milk and honey.” There, as in Eden, they were given commands to regulate their lives to the glory of God. (The tabernacle and the temple were also reflections of Eden.) Grace and duty, privilege and responsibility, indicative and imperative were the order of the day as they lived before God and with one another.

     In addition to or, more accurately, as the foundation of these applications, God gave them the Decalogue. It was simply a transcript in largely negative form, set within a new context in the land, of the principles of life that had constituted Adam’s original existence.

     Fast-forward to Calvary and the coming of the Spirit. As Moses ascended Mount Sinai and brought down the Law on tablets of stone, now Christ has ascended into the heavenly Mount, but in contrast to Moses, he has sent down the Spirit who rewrites the law not now merely on tablets of stone but in our hearts. There is a recalibration to Eden, albeit in the heart of a person formerly enslaved to sin, bearing its marks, and living in a world still under the dominion of sin. Now the empowerment is within, through the indwelling of Christ the obedient one, the law keeper, by the Spirit. This is what now provides both motivation and empowerment in the Christian. And this empowerment reduplicates in us what was true for the Lord Jesus—the ability to say, “Oh how I love your law!” Grace and law are perfectly correlated to one another.

     Thus, in Christ, what was interim in Old Testament law becomes obsolete. There is an international fulfillment of the Abrahamic promise, given 430 years before Sinai. (Gal. 3:17) Now whatever in the Sinaitic covenant was intended (1) to preserve and distinguish the people as a nation in a particular land, and (2) to point them to Christ by means of ceremonies and sacraments, has ceased to be binding on the church.

     But by the same token, what was the expression of God’s created intention for man remains in place. Restoration to the image of God implies this. And since this is so, the Christian can no more be an antinomian than he can adopt the view that salvation is not the restoration of his life as the image of God.

     From The Whole Christ: Legalism, Antinomianism, and Gospel Assurance

     Sinclair Ferguson | Wikipedia

Sinclair Ferguson Books:

Exodus 28; John 7; Proverbs 4; Galatians 3

By Don Carson 3/17/2018

     The priestly garments God prescribes (Ex. 28) are strange and colorful. Perhaps some of the details were not meant to carry symbolic weight, but were part of the purpose of the ensemble as a whole: to give Aaron and his sons “dignity and honor” as they discharge their priestly duties (28:2, 40).

     Some of the symbolism is transparent. The breastpiece of the high priest’s garment was to carry twelve precious or semi-precious stones, set out in four rows of three, “one for each of the names of the sons of Israel, each engraved like a seal with the name of one of the twelve tribes” (28:21).

     The breastpiece is also called “the breastpiece of decision” (28:29). This is probably because it carries the Urim and Thummim. Perhaps they were two stones, one white and one black. They were used in making decisions, but just how they operated no one is quite sure. On important matters, the priest would seek the presence and blessing of God in the temple, and operate the Urim and Thummim, which would come out one way or the other and thus, under God’ s sovereign care, provide direction. Thus over his heart the priest simultaneously carries the names of the twelve tribes “as a continuing memorial before the LORD,” and the Urim and Thummim, “whenever he enters the presence of the LORD,” thus always bearing “the means of making decisions for the Israelites over his heart before the LORD” (28:29-30).

     On the front of his turban, Aaron is to affix a plate of pure gold. On it will be engraved the words, “HOLY TO THE LORD” (28:36). “It will be on Aaron’s forehead, and he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be. It will be on Aaron’ s forehead continually so that they will be acceptable to the LORD” (28:38). This assumes that the” sacred gifts the Israelites consecrate” were primarily sin offerings of various sorts, offered to atone for guilt. The priest, even by the symbolism embodied in his garments, conveys this guilt into the presence of the holy God, who alone can deal with it. The text implies that if the priest does not exercise this role, the sacrifices the Israelites offer will not be acceptable to the Lord. The priestly/sacrificial/temple structure hangs together as a complete system.

     In due course these meditations will reflect on passages that announce the impending obsolescence of this system, which thereby becomes a prophetic announcement of the ultimate priest, the ultimate covenant community, the ultimate authority for giving direction, the ultimate offering, the ultimate temple. There is no limit to his “dignity and honor” (cf. Rev. 1:12-18).

Click here to go to source

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:



  • Jesus' Appearances
  • Epistles Quote Jesus?
  • Origin of Evil?

#1 Dr. William Lane Craig   Reasonable Faith

 

#2 Dr. William Lane Craig   Reasonable Faith

 

#3 Dr. William Lane Craig   Reasonable Faith

 


     Devotionals, notes, poetry and more

coram Deo
     2/2006    The Heart Restored

     As we consider the history of God’s people in the Old Testament, we do not observe a people who served the Lord faithfully. The people of Israel did not demonstrate their love for God with all their hearts. Even some of the great heroes of Israel manifested the depths of depravity in their lives.

     Nevertheless, it is through our careful study of Israel’s past that we find great comfort. With spiritually discerning minds, we have been given the ability to understand the way in which God’s redemption of His people has been displayed throughout history. As such, we possess insight into the unfolding drama of redemption, from the beginning of life itself to the very end when death itself is conquered.

     It is for no small reason that God’s record of His people is replete with stories of failure and renewal. For it is in the history of redemption that the patient God of Israel restores His people time after time, demonstrating His enduring love and faithfulness. Despite their lawlessness and rebellion, the people of God in the Old Testament were repeatedly brought to repentance by the kindness of God and were always renewed in their sweet communion with Him. This common theme of restoration is perhaps best illustrated in the life of David who was the son of Jesse, the shepherd of Bethlehem, the defender of the kingdom of God, the king of Israel, the adulterer, the deceiver, and the murderer. In the biblical portrait of David, we observe a man whose heart was broken by his sin and healed by his Lord.

     Upon the occasion of David’s anointing, we recall the words of God to Samuel concerning David’s older brother Eliab: “Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart” (1 Sam. 16:7). The boldness and sheer magnificence of these words demand that we hearken to the words of Samuel when he proclaimed to Saul that “the LORD has sought out a man after his own heart…to be prince over his people” (1 Sam. 13:14). David was a man after God’s own heart, not because the heart of David was pure. Rather, he was a man after God’s own heart precisely because he understood that his heart was not pure, and for that reason he hid the Word of God in his heart so that he might not sin against the Lord and so that he might love the Lord with all his heart, coram Deo.

     click here for article source

     Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, senior pastor of Saint Andrew’s Chapel in Sanford, Fla., a visiting lecturer at Reformed Theological Seminary, and a Ligonier Ministries teaching fellow. He is editor of John Calvin: A Heart for Devotion, Doctrine, and Doxology.

Ligonier     coram Deo (definition)

American Minute
     by Bill Federer

     This day, March 17th is the date St. Patrick died in 461AD. At sixteen, he was kidnapped to Ireland and made a slave on a pig farm for six years, until he escaped back to England. In his early forties he returned to Ireland, confronted the Druids, converted Chieftains, and used the three-leaf clover to explain the Trinity. Founding 300 churches and baptizing 120,000 converts, he wrote in his Confessions: “Patrick the sinner, an unlearned man to be sure…. None should ever say that it was my ignorance that accomplished any small thing… it was the gift of God.”

American Minute

Lean Into God
     Compiled by Richard S. Adams


Never accept the proposition that just because a solution satisfies a problem, that it must be the only solution.
--- Raymond E. Feist   The Forge of God

The will of God — nothing less, nothing more, nothing else.
--- F. E. Marsh   A Pilgrimage of Faith: The Mennonite Brethren Church in Russia and North America, 1860-1990 (Perspectives on Mennonite Life and Thought, 8)

To the artist, Christ is the one altogether lovely.
To the builder, He is the sure foundation.
To the doctor, He is the great physician.
To the geologist, He is the Rock of Ages.
To the sinner, He is the Lamb of God who cleanses and forgives sin.
To the Christian, Jesus Christ is the Son of the Living God, our great Savior.
--- Unknown   Joy to the World: The Stories Behind Your Favorite Christmas Carols

Never let your sense of morals keep you from doing what is right.
--- Isaac Asimov   Foundation's Edge (Foundation Novels)

... from here, there and everywhere

Journal of John Woolman 3/17
     University of Virginia Library 1994

     In the eleventh month this year, feeling an engagement of mind to visit some families in Mansfield, I joined my beloved friend Benjamin Jones, and we spent a few days together in that service. In the second month, 1763, I joined, in company with Elizabeth Smith and Mary Noble, in a visit to the families of Friends at Ancocas. In both these visits, through the baptizing power of truth, the sincere laborers were often comforted, and the hearts of Friends opened to receive us. In the fourth month following, I accompanied some Friends in a visit to the families of Friends in Mount Holly; during this visit my mind was often drawn into an inward awfulness, wherein strong desires were raised for the everlasting welfare of my fellow-creatures, and through the kindness of our Heavenly Father our hearts were at times enlarged, and Friends were invited, in the flowings of Divine love, to attend to that which would settle them on the sure foundation.

     Having for many years felt love in my heart towards the natives of this land who dwell far back in the wilderness, whose ancestors were formerly the owners and possessors of the land where we dwell, and who for a small consideration assigned their inheritance to us, and being at Philadelphia in the 8th month, 1761, on a visit to some Friends who had slaves, I fell in company with some of those natives who lived on the east branch of the river Susquehanna, at an Indian town called Wehaloosing, two hundred miles from Philadelphia. In conversation with them by an interpreter, as also by observations on their countenances and conduct, I believed some of them were measurably acquainted with that Divine power which subjects the rough and froward will of the creature. At times I felt inward drawings towards a visit to that place, which I mentioned to none except my dear wife until it came to some ripeness. In the winter of 1762 I laid my prospects before my friends at our Monthly and Quarterly, and afterwards at our General Spring Meeting; and having the unity of Friends, and being thoughtful about an Indian pilot, there came a man and three women from a little beyond that town to Philadelphia on business. Being informed thereof by letter, I met them in town in the 5th month, 1763; and after some conversation, finding they were sober people, I, with the concurrence of Friends in that place, agreed to join them as companions in their return, and we appointed to meet at Samuel Foulk's, at Richland, in Bucks County, on the 7th of sixth month. Now, as this visit felt weighty, and was performed at a time when travelling appeared perilous, so the dispensations of Divine Providence in preparing my mind for it have been memorable, and I believe it good for me to give some account thereof.

     After I had given up to go, the thoughts of the journey were often attended with unusual sadness, at which times my heart was frequently turned to the Lord with inward breathings for his heavenly support, that I might not fail to follow him wheresoever he might lead me. Being at our youth's meeting at Chesterfield, about a week before the time I expected to set off, I was there led to speak on that prayer of our Redeemer to the Father: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." And in attending to the pure openings of truth, I had to mention what he elsewhere said to his Father: "I know that thou hearest me at all times"; so, as some of his followers kept their places, and as his prayer was granted, it followed necessarily that they were kept from evil; and as some of those met with great hardships and afflictions in this world, and at last suffered death by cruel men, so it appears that whatsoever befalls men while they live in pure obedience to God certainly works for their good, and may not be considered an evil as it relates to them. As I spake on this subject my heart was much tendered, and great awfulness came over me. On the first day of the week, being at our own afternoon meeting, and my heart being enlarged in love, I was led to speak on the care and protection of the Lord over his people, and to make mention of that passage where a band of Syrians, who were endeavoring to take captive the prophet, were disappointed; and how the Psalmist said, "The angel of the Lord encampeth round about them that fear him." Thus, in true love and tenderness, I parted from Friends, expecting the next morning to proceed on my journey. Being weary I went early to bed. After I had been asleep a short time I was awoke by a man calling at my door, and inviting me to meet some Friends at a public-house in our town, who came from Philadelphia so late that Friends were generally gone to bed. These Friends informed me that an express had arrived the last morning from Pittsburg, and brought news that the Indians had taken a fort from the English westward, and had slain and scalped some English people near the said Pittsburg, and in divers places. Some elderly Friends in Philadelphia, knowing the time of my intending to set off, had conferred together, and thought good to inform me of these things before I left home, that I might consider them and proceed as I believed best. Going to bed again, I told not my wife till morning. My heart was turned to the Lord for his heavenly instruction; and it was an humbling time to me. When I told my dear wife, she appeared to be deeply concerned about it; but in a few hours' time my mind became settled in a belief that it was my duty to proceed on my journey, and she bore it with a good degree of resignation. In this conflict of spirit there were great searchings of heart and strong cries to the Lord, that no motion might in the least degree be attended to but that of the pure spirit of truth.

     The subjects before mentioned, on which I had so lately spoken in public, were now fresh before me, and I was brought inwardly to commit myself to the Lord, to be disposed of as he saw best. I took leave of my family and neighbors in much bowedness of spirit, and went to our Monthly Meeting at Burlington. After taking leave of Friends there, I crossed the river, accompanied by my friends Israel and John Pemberton; and parting the next morning with Israel, John bore me company to Samuel Foulk's, where I met the before-mentioned Indians; and we were glad to see each other. Here my friend Benjamin Parvin met me, and proposed joining me as a companion, -- we had before exchanged some letters on the subject, -- and now I had a sharp trial on his account; for, as the journey appeared perilous, I thought if he went chiefly to bear me company, and we should be taken captive, my having been the means of drawing him into these difficulties would add to my own afflictions; so I told him my mind freely, and let him know that I was resigned to go alone; but after all, if he really believed it to be his duty to go on, I believed his company would be very comfortable to me. It was, indeed, a time of deep exercise, and Benjamin appeared to be so fastened to the visit that he could not be easy to leave me; so we went on, accompanied by our friends John Pemberton and William Lightfoot of Pikeland. We lodged at Bethlehem, and there parting with John, William and we went forward on the 9th of the sixth month, and got lodging on the floor of a house, about five miles from Fort Allen. Here we parted with William, and at this place we met with an Indian trader lately come from Wyoming. In conversation with him, I perceived that many white people often sell rum to the Indians, which I believe is a great evil. In the first place, they are thereby deprived of the use of reason, and their spirits being violently agitated, quarrels often arise which end in mischief, and the bitterness and resentment occasioned hereby are frequently of long continuance. Again, their skins and furs, gotten through much fatigue and hard travels in hunting, with which they intended to buy clothing, they often sell at a low rate for more rum, when they become intoxicated; and afterward, when they suffer for want of the necessaries of life, are angry with those who, for the sake of gain, took advantage of their weakness. Their chiefs have often complained of this in their treaties with the English. Where cunning people pass counterfeits and impose on others that which is good for nothing, it is considered as wickedness; but for the sake of gain to sell that which we know does people harm, and which often works their ruin, manifests a hardened and corrupt heart, and is an evil which demands the care of all true lovers of virtue to suppress. While my mind this evening was thus employed, I also remembered that the people on the frontiers, among whom this evil is too common, are often poor; and that they venture to the outside of a colony in order to live more independently of the wealthy, who often set high rents on their land. I was renewedly confirmed in a belief, that if all our inhabitants lived according to sound wisdom, laboring to promote universal love and righteousness, and ceased from every inordinate desire after wealth, and from all customs which are tinctured with luxury, the way would be easy for our inhabitants, though they might be much more numerous than at present, to live comfortably on honest employments, without the temptation they are so often under of being drawn into schemes to make settlements on lands which have not been purchased of the Indians, or of applying to that wicked practice of selling rum to them.

John Woolman's Journal

Andrew Murray's Absolute Surrender
     Practical religion. The Christian life

     "And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad, Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine and all that I have" (1 Ki. 20:1-4).

     What Ben Hadad asked was absolute surrender; and what Ahab gave was what was asked of him--absolute surrender. I want to use these words: "My lord, O king, according to thy saying, I am thine, and all that I have," as the words of absolute surrender with which every child of God ought to yield himself to his Father. We have heard it before, but we need to hear it very definitely--the condition of God's blessing is absolute surrender of all into His hands. Praise God! If our hearts are willing for that, there is no end to what God will do for us, and to the blessing God will bestow.

     Absolute surrender--let me tell you where I got those words. I used them myself often, and you have heard them numberless times. But in Scotland once I was in a company where we were talking about the condition of Christ's Church, and what the great need of the Church and of believers is; and there was in our company a godly worker who has much to do in training workers, and I asked him what he would say was the great need of the Church, and the message that ought to be preached. He answered very quietly and simply and determinedly:

     "Absolute surrender to God is the one thing."

     The words struck me as never before. And that man began to tell how, in the workers with whom he had to deal, he finds that if they are sound on that point, even though they be backward, they are willing to be taught and helped, and they always improve; whereas others who are not sound there very often go back and leave the work. The condition for obtaining God's full blessing is absolute surrender to Him.

     And now, I desire by God's grace to give to you this message--that your God in Heaven answers the prayers which you have offered for blessing on yourselves and for blessing on those around you by this one demand: Are you willing to surrender yourselves absolutely into His hands? What is our answer to be? God knows there are hundreds of hearts who have said it, and there are hundreds more who long to say it but hardly dare to do so. And there are hearts who have said it, but who have yet miserably failed, and who feel themselves condemned because they did not find the secret of the power to live that life. May God have a word for all!

     Let me say, first of all, that God claims it from us.

     God Expects Your Surrender

I am using the 1895 Public Domain version. Below is an Amazon link for a modern copy.

Absolute Surrender (The Colportage Library)

Proverbs 12:24-25
     by D.H. Stern

24     The diligent will rule,
while the lazy will be put to forced labor.

25     Anxiety in a person’s heart weighs him down,
but a kind word cheers him up.


Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
The Great Divorce - A Dream
     C.S. Lewis

          5

     For a moment there was silence under the cedar trees and then—pad, pad, pad—it was broken. Two velvet-footed lions came bouncing into the open space, their eyes fixed upon each other, and started playing some solemn romp. Their manes looked as if they had been just dipped in the river whose noise I could hear close at hand, though the tree hid it. Not greatly liking my company, I moved away to find that river, and after passing some thick flowering bushes, I succeeded. The bushes came almost down to the brink. It was as smooth as the Thames but flowed swiftly like a mountain stream: pale green where trees overhung it but so clear that I could count the pebbles at the bottom. Close beside me I saw another of the Bright People in conversation with a ghost. It was that fat ghost with the cultured voice who had addressed me in the bus, and it seemed to be wearing gaiters.

     ‘My dear boy, I’m delighted to see you,’ it was saying to the Spirit, who was naked and almost blindingly white. ‘I was talking to your poor father the other day and wondering where you were.’

     ‘You didn’t bring him?’ said the other.

     ‘Well, no. He lives a long way from the bus, and, to be quite frank, he’s been getting a little eccentric lately. A little difficult. Losing his grip. He never was prepared to make any great efforts, you know. If you remember, he used to go to sleep when you and I got talking seriously! Ah, Dick, I shall never forget some of our talks. I expect you’ve changed your views a bit since then. You became rather narrow-minded towards the end of your life: but no doubt you’ve broadened out again.’

     ‘How do you mean?’

     ‘Well, it’s obvious by now, isn’t it, that you weren’t quite right. Why, my dear boy, you were coming to believe in a literal Heaven and Hell!’

     ‘But wasn’t I right?’

     ‘Oh, in a spiritual sense, to be sure. I still believe in them in that way. I am still, my dear boy, looking for the Kingdom. But nothing superstitious or mythological …’

     ‘Excuse me. Where do you imagine you’ve been?’

     ‘Ah, I see. You mean that the grey town with its continual hope of morning (we must all live by hope, must we not?), with its field for indefinite progress, is, in a sense, Heaven, if only we have eyes to see it? That is a beautiful idea.’

     ‘I didn’t mean that at all. Is it possible you don’t know where you’ve been?’

     ‘Now that you mention it, I don’t think we ever do give it a name. What do you call it?’

     ‘We call it Hell.’

The Great Divorce   or   The Great Divorce

My Utmost For The Highest
     A Daily Devotional by Oswald Chambers

                The worker’s ruling passion

Wherefore we labour, that, … we may be accepted of Him.
---
2 Cor. 5:9.

     “Wherefore we labour …” It is arduous work to keep the master ambition in front. It means holding one’s self to the high ideal year in and year out, not being ambitious to win souls or to establish churches or to have revivals, but being ambitious only to be “accepted of Him.” It is not lack of spiritual experience that leads to failure, but lack of labouring to keep the ideal right. Once a week at least take stock before God, and see whether you are keeping your life up to the standard He wishes. Paul is like a musician who does not heed the approval of the audience if he can catch the look of approval from his Master.

     Any ambition which is in the tiniest degree away from this central one of being “approved unto God” may end in our being castaways. Learn to discern where the ambition leads, and you will see why it is so necessary to live facing the Lord Jesus Christ. Paul says—Lest my body should make me take another line, I am constantly watching so that I may bring it into subjection and keep it under. (1 Cor. 9:27.)

     I have to learn to relate everything to the master ambition, and to maintain it without any cessation. My worth to God in public is what I am in private. Is my master ambition to please Him and be acceptable to Him, or is it something less, no matter how noble?


My Utmost for His Highest: Quality Paperback Edition

The Way of It
     the Poetry of R.S. Thomas

           The Way of It

With her fingers she turns paint
  into flowers, with her body
  flowers into a remembrance
  of herself. She is at work
  always, mending the garment
  of our marriage, foraging
  like a bird for something
  for us to eat. If there are thorns
  in my life, it is she who
  will press her breast to them and sing.
  Her words, when she would scold,
  are too sharp. She is busy
  after for hours rubbing smiles
  into the wounds. I saw her,
  when young, and spread the panoply
  of my feathers instinctively
  to engage her. She was not deceived,
  but accepted me as a girl
  will under a thin moon
  in love's absence as someone
  she could build a home with
  for her imagined child.


The JPS Torah Commentary
     A Nation: Numbers 1–10

     Here is where we see the first indication that the great mob of people who swarmed out of Egypt are now to be treated as a responsible nation. A census was taken, with the men of military age numbering 603,550. This figure is given in several different texts, though in some it is rounded off (Ex. 12:37; 38:26; Num. 1:46; 2:32; 11:21). The later census of Numbers 26:51 shows similarity, but also some change over the 38-year period. The total population of Israel now ready to leave Sinai probably ranged between 2 and 2 1/2 million people.

     Tribal marching and camping positions were set. The duties of the Levites were defined, and a system of trumpet calls was set to signal assembly, the order of departure, alarms, etc.

     As the people of Israel marched they were to respond to the direct leading of God. The pillar of cloud and fire which had appeared as Israel left Egypt (Exodus 13:21) now rested over the tabernacle. When the cloud rested, the people remained in camp. But when in the morning the cloud lifted up, the people set out and followed it as God led them where He chose. As the Bible says, “At the Lord’s command they encamped, and at the Lord’s command they set out. They obeyed the Lord’s order in accordance with His command through Moses” (Numbers 9:23).

     Even in this, the people were being taught to respond to God. God’s people must always look to Him for guidance, and go or wait at His command.


The JPS Torah Commentary: Numbers (English and Hebrew Edition)

Swimming In The Sea of Talmud
     Shabbat 21b

     D’RASH

     Most of us want gifts. We enjoy receiving them—for birthdays, graduations, and other special occasions. Yet, we know that some gifts are simply unneeded or unwanted. Each of us likely has one such item stored in a closet or sitting on a shelf—unopened, unused, and collecting dust. Officers of nonprofit organizations tell stories of receiving countless unusable donations. For example, people frequently drop off old school textbooks at libraries. These volumes are not only unusable; they are also a disposal problem. In the end, such “gifts” end up costing the recipient much time and expense. Often, the donor expects a letter attesting that the contribution was worth a great deal of money.

     At the same time, we have received—and given—enough gifts to know that we cannot possibly inform the recipient of every present beforehand. Nonetheless, as a general principle, the words of Rava bar Meḥasya, that a gift should be wanted by the recipient, are sound. Rava’s words can apply equally to other “gifts” that we give. Notification in advance is advisable. When we “dish out” advice to a friend, we think of it as helpful, but advice, like a gift, should be wanted. Doesn’t the advice we receive from others go farther when they first say to us: “Would you like my comments about your dress?” “Can I share with you a thought about your report?” “Would you mind my being frank about this plan?”

     Whether we are giving another a birthday gift or words of wisdom, we should strive to make sure that we inform the recipient. Doing less may leave our gift or favor unusable and unwanted. Informing another means that the gift can be both given and received in the same welcome spirit.

     We raise up in matters of holiness, not bring down.

     Text / Our Rabbis taught: “The mitzvah of Hanukkah—a light for a man and his household. Those who are particular—a light for each and every person. Those who are extremely particular—Bet Shammai says: ‘On the first day light eight; from then on, continue to decrease.’ Bet Hillel says: ‘On the first day light one; from then on continue to add.’ ” Ulla said: “Two Amoraim in the West, Rabbi Yosé bar Avin and Rabbi Yosé bar Zavida, disagreed. One said: ‘The reason of Bet Shammai is that it corresponds to the days that are left, and the reason of Bet Hillel is that it corresponds to the days that are past.’ The other said: ‘The reason of Bet Shammai is that it corresponds to the bulls [offered] on the festival [of Sukkot], and the reason of Bet Hillel is that we raise up in matters of holiness, not bring down.’ ”

     Context / On the fifteenth day of the seventh month [the festival of Sukkot], you shall observe a sacred occasion.… You shall present a burnt offering, an offering by fire of pleasing odor to the Lord: Thirteen bulls of the herd.… Second day: Twelve bulls of the herd.… Third day: Eleven bulls.… Fourth day: Ten bulls.… Fifth day: Nine bulls.… Sixth day: Eight bulls.… Seventh day: Seven bulls.… On the eighth day you shall hold a solemn gathering.… You shall present a burnt offering, an offering by fire of pleasing odor to the Lord; one bull.… (
Numbers 29:12–36)

     Though the lighting of the Hanukkah menorah is such a well-known ritual, we read in the Gemara that there were four different traditions of how it was to be done. The basic method was to kindle one light each night of the festival: the first night, one light; then on the second night, again only one light was kindled. The second method was a variation of the first, but each individual kindled one light, every night. The last two methods are those of Bet Hillel and Bet Shammai. Bet Hillel set the custom that we follow to this day. Bet Shammai practiced that custom, but in reverse.

     Two explanations are brought for the different practices of the two schools. Bet Shammai’s lighting eight candles the first day and gradually decreasing the lights reminds us of how many days are left in the holiday; Bet Hillel’s starting with one and then increasing highlights which day we are on. Additionally, the decreasing candles parallel the decreasing number of bulls sacrificed during Sukkot. (The connection between Hanukkah and Sukkot is interesting: Both are observed for eight days. In addition, after the Maccabees liberated and rededicated the Temple, they celebrated the Sukkot festival, because they had been unable to celebrate it while in the wilderness, fighting.) Bet Hillel had a philosophical basis for its custom: In matters of holiness, in other words, in things relating to God and religion, it was important to “raise up,” rather than bring down. Bet Shammai’s practice makes us feel that the ritual is dwindling and disappearing; Bet Hillel’s custom leaves us with a sense of growth and strength.

Swimming in the Sea of Talmud: Lessons for Everyday Living

The Imitation Of Christ
     Thomas A Kempis

     Book Three - Internal Consolation

     The Eighth Chapter / Self-Abasement In The Sight Of God

          The Disciple

     I WILL speak to my Lord, I who am but dust and ashes. If I consider myself anything more than this, behold You stand against me, and my sins bear witness to the truth which I cannot contradict. If I abase myself, however, if I humble myself to nothingness, if I shrink from all self-esteem and account myself as the dust which I am, Your grace will favor me, Your light will enshroud my heart, and all self-esteem, no matter how little, will sink in the depths of my nothingness to perish forever.

     It is there You show me to myself—what I am, what I have been, and what I am coming to; for I am nothing and I did not know it. Left to myself, I am nothing but total weakness. But if You look upon me for an instant, I am at once made strong and filled with new joy. Great wonder it is that I, who of my own weight always sink to the depths, am so suddenly lifted up, and so graciously embraced by You.

     It is Your love that does this, graciously upholding me, supporting me in so many necessities, guarding me from so many grave dangers, and snatching me, as I may truly say, from evils without number. Indeed, by loving myself badly I lost myself; by seeking only You and by truly loving You I have found both myself and You, and by that love I have reduced myself more profoundly to nothing. For You, O sweetest Lord, deal with me above all my merits and above all that I dare to hope or ask.

     May You be blessed, my God, for although I am unworthy of any benefits, yet Your nobility and infinite goodness never cease to do good even for those who are ungrateful and far from You. Convert us to You, that we may be thankful, humble, and devout, for You are our salvation, our courage, and our strength.

The Imitation Of Christ

Take Heart
     March 17

     They are still in the world, and I am coming to you. Holy Father, protect them by the power of your name …so that they may be one as we are one. --- John 17:11.

     The preparations made by Christ for his death were the solemn recommendation of his friends to his Father, the institution of a commemorative sign to perpetuate and refresh the memory of his death in the hearts of his people, till he come again, and his pouring out his soul to God by prayer in the garden, which was the posture he chose to be found in when they apprehended him. ( The Whole Works of the Reverend Mr. John Flavel ... )

     The fatherly care and tender love of our Lord Jesus Christ was eminently displayed in that pleading prayer he poured out for his people at his parting with them. It belonged to the priest and father of the family to bless the rest, especially when he was to be separated from them by death. This was a rite in Israel. When good Jacob was grown old, and the time came that he would be gathered to his fathers, then he blessed Joseph and his sons, Ephraim and Manasseh, saying, “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm—may he bless these boys” (Gen. 48:15–16). This was a prophetic and patriarchal blessing—not that Jacob could bless as God blesses. He could speak the words of blessing, but he knew that the effect, the real blessing itself, depended on God. Now when Jesus Christ comes to die, he will bless his children also and in this will reveal how much dear and tender love he has for them: “Having loved his own who were in the world, he now showed them the full extent of his love” (John 13:1). The last act of Christ in this world was an act of blessing (Luke 24:50–51).
--- John Flavel


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

On This Day   March 17
     St. Patrick’s Day

     Our greatest misfortune can catapult us into our greatest service for the Lord. Consider Joseph and Daniel, two Old Testament teens whose kidnappings took them to distant countries where they later become God’s ambassadors in strange lands.

     Saint Patrick died March 17, 461, a day that has since borne his name. Patrick was born about 389 in Britain. His father was a deacon and his grandfather a priest. Roman protection of England had deteriorated, and bands of Irish invaders tormented coastal areas, pillaging farms, slaughtering villagers, kidnapping teens. Patrick was taken at age 16. The Irish farmer who bought him put him to tending sheep, and somehow through all this Patrick found Christ. “The Lord opened to me a sense of my unbelief, that I might be converted with all my heart unto the Lord.”

     Following a daring escape at age 22, Patrick returned home to joyous parents who prayed that he would never again leave. But Patrick’s heart burned for his erstwhile captors, and one night he dreamt an Irishman was begging him to return and preach. After several years of Bible study, Patrick returned to Ireland as a missionary. The Irish were almost wholly unevangelized at the time, worshiping the elements, seeing evil spirits in trees and stones, and engaging in magic, even in human sacrifice, performed by the druids. “It very much becomes us,” he said, “to stretch our nets, that we may take for God a copious and crowded multitude.” And so he did, planting 200 churches and baptizing approximately 100,000 converts, despite a dozen attempts against his life and violent opposition from civil authorities. In his Confessions, he wrote, I am greatly a debtor to God, who has bestowed his grace so largely upon me, that multitudes were born again to God through me. The Irish, who had never had the knowledge of God and worshipped only idols and unclean things, have lately become the people of the Lord, and are called sons of God.

     Jesus said to them, “You don’t need to know the time of those events that only the Father controls. But the Holy Spirit will come upon you and give you power. Then you will tell everyone about me in Jerusalem, in all Judea, in Samaria, and everywhere in the world.” After Jesus had said this and while they were watching, he was taken up into a cloud.
--- Acts 1:7-9a.


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

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - March 17

     “Remember the poor.”
--- Galatians 2:10.

     Why does God allow so many of his children to be poor? He could make them all rich if he pleased; he could lay bags of gold at their doors; he could send them a large annual income; or he could scatter round their houses abundance of provisions, as once he made the quails lie in heaps round the camp of Israel, and rained bread out of heaven to feed them. There is no necessity that they should be poor, except that he sees it to be best. “The cattle upon a thousand hills are his”—he could supply them; he could make the richest, the greatest, and the mightiest bring all their power and riches to the feet of his children, for the hearts of all men are in his control. But he does not choose to do so; he allows them to suffer want, he allows them to pine in penury and obscurity. Why is this? There are many reasons: one is, to give us, who are favoured with enough, an opportunity of showing our love to Jesus. We show our love to Christ when we sing of him and when we pray to him; but if there were no sons of need in the world we should lose the sweet privilege of evidencing our love, by ministering in alms-giving to his poorer brethren; he has ordained that thus we should prove that our love standeth not in word only, but in deed and in truth. If we truly love Christ, we shall care for those who are loved by him. Those who are dear to him will be dear to us. Let us then look upon it not as a duty but as a privilege to relieve the poor of the Lord’s flock—remembering the words of the Lord Jesus, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Surely this assurance is sweet enough, and this motive strong enough to lead us to help others with a willing hand and a loving heart—recollecting that all we do for his people is graciously accepted by Christ as done to himself.


          Evening - March 17

     “Blessed are the peacemakers: for they shall be called the children of God." Matthew 5:9.

     This is the seventh of the beatitudes: and seven was the number of perfection among the Hebrews. It may be that the Saviour placed the peacemaker the seventh upon the list because he most nearly approaches the perfect man in Christ Jesus. He who would have perfect blessedness, so far as it can be enjoyed on earth, must attain to this seventh benediction, and become a peacemaker. There is a significance also in the position of the text. The verse which precedes it speaks of the blessedness of “the pure in heart: for they shall see God.” It is well to understand that we are to be “first pure, then peaceable.” Our peaceableness is never to be a compact with sin, or toleration of evil. We must set our faces like flints against everything which is contrary to God and his holiness: purity being in our souls a settled matter, we can go on to peaceableness. Not less does the verse that follows seem to have been put there on purpose. However peaceable we may be in this world, yet we shall be misrepresented and misunderstood: and no marvel, for even the Prince of Peace, by his very peacefulness, brought fire upon the earth. He himself, though he loved mankind, and did no ill, was “despised and rejected of men, a man of sorrows and acquainted with grief.” Lest, therefore, the peaceable in heart should be surprised when they meet with enemies, it is added in the following verse, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.” Thus, the peacemakers are not only pronounced to be blessed, but they are compassed about with blessings. Lord, give us grace to climb to this seventh beatitude! Purify our minds that we may be “first pure, then peaceable,” and fortify our souls, that our peaceableness may not lead us into cowardice and despair, when for thy sake we are persecuted.

Morning and Evening

Amazing Grace
     March 17

          TRUST AND OBEY

     John H. Sammis, 1846–1919

     But Samuel replied, “Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams.” (1 Samuel 15:22)

     Life can often be a restless, disrupted existence until we give ourselves wholeheartedly to something beyond ourselves and follow and obey it supremely. Such implicit trust in God’s great love and wisdom with a sincere desire to follow His leading should be every Christian’s goal. Our willingness to trust and obey is always the first step toward God’s blessing in our lives.

     In 1886 Daniel B. Towner, director of the music department at Moody Bible Institute, was leading the music for evangelist D. L. Moody’s series of meetings in Brockton, Massachusetts. A young man rose to give a testimony, saying, “I am not quite sure—but I am going to trust, and I am going to obey.” Mr. Towner jotted down this statement and sent it to the Rev. J. H. Sammis, a Presbyterian minister and later a teacher at Moody, who wrote the present five stanzas.

     Salvation is God’s responsibility. Our responsibility is to trust in that salvation and then to obey its truths. “Trust and Obey” presents a balanced view of a believer’s trust in Christ’s redemptive work, and it speaks of the resulting desire to obey Him and do His will in our daily lives. Then, and only then, do we experience real peace and joy.

     When we walk with the Lord in the light of His Word, what a glory He sheds on our way! While we do His good will He abides with us still, and with all who will trust and obey.
Not a shadow can rise, not a cloud in the skies, but His smile quickly drives it away; not a doubt nor a fear, not a sigh nor a tear, can abide while we trust and obey.
     Not a burden we bear, not a sorrow we share, but our toil He doth richly repay; not a grief nor a loss, not a frown nor a cross, but is blest if we trust and obey.
     But we never can prove the delights of His love until all on the altar we lay, for the favor He shows and the joy He bestows are for them who will trust and obey.
     Then in fellowship sweet we will sit at His feet, or we’ll walk by His side in the way; what He says we will do, where He sends we will go—Never fear, only trust and obey.
     Chorus: Trust and obey—for there’s no other way to be happy in Jesus—but to trust and obey.


     For Today: Psalm 37:3-5; John 8:31; John 14:23; James 2:14–26; 1 John 2:6.

     Experience the glory and abiding presence of Christ as you determine to trust Him more completely and obey His leading more fully in all that you do. Carry this musical reminder with you remembering ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

A Guide to Fervent Prayer
     A.W. Pink | (1886-1952)

     Much has been written on what is usually called “the Lord’s Prayer” (which I prefer to term “the Family Prayer”) and much upon the high priestly prayer of Christ in John 17, but very little upon the prayers of the apostles. Personally, I know of no book devoted to the apostolic prayers, and except for a booklet on the two prayers of Ephesians 1 and Ephesians 3 have been scarcely any separate exposition of them. It is not easy to explain this omission. One would think that the apostolic prayers are so filled with important doctrine and practical value for believers that they should have attracted the attention of those who write on devotional subjects. While many of us very much deprecate the efforts of those who would have us believe that the prayers of the Old Testament are obsolete and inappropriate for the saints of this Gospel age, it seems to me that even Dispensational teachers should recognize and appreciate the peculiar suitability to Christians of the prayers recorded in the Epistles and the Book of Revelation. With the exception of the prayers of our Redeemer, only in the Apostolic prayers are praises and petitions specifically addressed to “the Father.” Of all the prayers of Scripture, only these are offered in the name of the Mediator. Furthermore, in these apostolic prayers alone do we find the full breathings of the Spirit of adoption.

     How blessed it is to hear some elderly saint, who has long walked with God and enjoyed intimate communion with Him, pouring out his heart before the Lord in adoration and supplication. But how much more blessed would we have esteemed ourselves had we had the privilege of listening to the Godward praises and appeals of those who had companied with Christ during the days of His tabernacling among men! And if one of the apostles were still here upon earth, what a high privilege we would deem it to hear him engage in prayer! Such a high one, methinks, that most of us would be quite willing to go to considerable inconvenience and to travel a long distance in order to be thus favored. And if our desire were granted, how closely would we listen to his words, how diligently would we seek to treasure them up in our memories. Well, no such inconvenience, no such journey, is required. It has pleased the Holy Spirit to record a number of the apostolic prayers for our instruction and satisfaction. Do we evidence our appreciation of such a boon? Have we ever made a list of them and meditated upon their import?

          No Apostolic Prayers in Acts

     In my preliminary task of surveying and tabulating the recorded prayers of the apostles, two things impressed me. The first observation came as a complete surprise, while the second was fully expected. That which is apt to strike us as strange — to some of my readers it may be almost startling — is this: the Book of Acts, which supplies most of the information we possess concerning the apostles, has not a single prayer of theirs in its twenty-eight chapters. Yet a little reflection should show us that this omission is in full accord with the special character of the book; for Acts is much more historical than devotional, consisting far more of a chronicle of what the Spirit wrought through the apostles than in them. The public deeds of Christ’s ambassadors are there made prominent, rather than their private exercises. They are certainly shown to be men of prayer, as is seen by their own words: “But we will give ourselves continually to prayer, and to the ministry of the word” (Acts 6:4). Again and again we behold them engaged in this holy exercise (Acts 9:40; 10:9; 20:36; 21:5; 28:8), yet we are not told what they said. The closest Luke comes to recording words clearly attributable to apostles is in Acts 8:14,15, but even there he merely gives us the quintessence of that for which Peter and John prayed. I regard the prayer of Acts 1:24 as that of the 120 disciples. The great, effectual prayer recorded in Acts 4:24-30 is not that of Peter and John, but that of the whole company (v. 23) who had assembled to hear their report.

          Paul, an Exemplar in Prayer

     The second feature that impressed me while contemplating the subject that is about to engage us, was that the great majority of the recorded prayers of the apostles issued from the heart of Paul. And this, as we have said, was really to be expected. If one should ask why this is so, several reasons might be given in reply. First, Paul was, preeminently, the apostle to the Gentiles. Peter, James, and John ministered principally to Jewish believers (Gal. 2:9), who, even in their unconverted days, had been accustomed to bow the knee before the Lord. But the Gentiles had come out of heathenism, and it was fitting that their spiritual father should also be their devotional exemplar. Furthermore, Paul wrote twice as many God-breathed epistles as all the other apostles added together, and he gave expression to eight times as many prayers in his Epistles as the rest did in all of theirs. But chiefly, we call to mind the first thing our Lord said of Paul after his conversion: “for, behold, he prayeth” (Acts 9:11). The Lord Christ was, as it were, striking the keynote of Paul’s subsequent life, for he was to be eminently distinguished as a man of prayer.

     It is not that the other apostles were devoid of this spirit. For God does not employ prayerless ministers, since He has no dumb children. “Crying day and night unto him” is given by Christ as one of the distinguishing marks of God’s elect (Luke 18:7). Yet certain of His servants and some of His saints are permitted to enjoy closer and more constant fellowship with the Lord than others, and such was obviously the case (with the exception of John) with the man who on one occasion was even caught up into Paradise (2 Cor. 12:1-5). An extraordinary measure of “the spirit of grace and of supplications” (Zech. 12:10) was vouchsafed him, so that he appears to have been anointed with that spirit of prayer above even his fellow apostles. Such was the fervor of his love for Christ and the members of His mystical Body, such was his intense solicitude for their spiritual wellbeing and growth, that there continually gushed from his soul a flow of prayer to God for them and of thanksgiving on their behalf.

          The Wide Spectrum of Prayer

     Before proceeding further it should be pointed out that in this series of studies I do not propose to confine myself to the petitionary prayers of the apostles, but rather to take in a wider range. In Scripture prayer includes much more than merely making known our requests to God. We need to be reminded of this. Moreover, we believers need to be instructed in all aspects of prayer in an age characterized by superficiality and ignorance of God-revealed religion. A key Scripture that presents to us the privilege of spreading our needs before the Lord emphasizes this very thing: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). Unless we express gratitude for mercies already received and give thanks to our Father for His granting us the continued favor of petitioning Him, how can we expect to obtain His ear and thus to receive answers of peace? Yet prayer, in its highest and fullest sense, rises above thanksgiving for gifts vouchsafed: the heart is drawn out in contemplating the Giver Himself, so that the soul is prostrated before Him in worship and adoration.

     Though we ought not to digress from our immediate theme and enter into the subject of prayer in general, yet it should be pointed out that there is still another aspect that ought to take precedence over thanksgiving and petition, namely self-abhorrence and confession of our own unworthiness and sinfulness. The soul must solemnly remind itself of Who it is that is to be approached, even the Most High, before whom the very seraphim veil their faces (Isa. 6:2). Though Divine grace has made the Christian a son, nevertheless he is still a creature, and as such at an infinite and inconceivable distance below the Creator. It is only fitting that he should deeply feel this distance between himself and his Creator and acknowledge it by taking his place in the dust before God. Moreover, we need to remember what we are by nature: not merely creatures, but sinful creatures. Thus there needs to be both a sense and an owning of this as we bow before the Holy One. Only in this way can we, with any meaning and reality, plead the mediation and merits of Christ as the ground of our approach.

     Thus, broadly speaking, prayer includes confession of sin, petitions for the supply of our needs, and the homage of our hearts to the Giver Himself. Or, we may say that prayer’s principal branches are humiliation, supplication, and adoration. Hence we hope to embrace within the scope of this series not only passages like Ephesians 1:16-19 and 3:14-21, but also single verses such as 2 Corinthians 1:3 and Ephesians 1:3. That the clause “blessed be God” is itself a form of prayer is clear from Psalm 100:4: “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.” Other references might be given, but let this suffice. The incense that was offered in the tabernacle and temple consisted of various spices compounded together (Exod. 30:34, 35), and it was the blending of one with another that made the perfume so fragrant and refreshing. The incense was a type of the intercession of our great High Priest (Rev. 8:3, 4) and of the prayers of saints (Mal. 1:11). In like manner there should be a proportioned mingling of humiliation, supplication, and adoration in our approaches to the throne of grace, not one to the exclusion of the others, but a blending of all of them together.


A Guide to Fervent Prayer


What Would Happen If We Investigated

the Universe Like A Crime Scene?
J. Warner Wallace





Are Science and Faith Compatible?

Ryan Pauly | Coffee House Questions






World Religions: Are they all true?

Ryan Pauly | Coffee House Questions





Is Blind Faith Better Than Belief

Based on Evidence? | Dr. William Lane Craig






Do Debates Bring People

to Christ? | Dr. William Lane Craig





What Is the Relationship Between Apologetics

& One’s Personal Faith? | Dr. William Lane Craig






Keep On!

Proverbs 4 | Alistair Begg





The Chain of Salvation 1 2/20/10

Romans 8:28 | Alistair Begg






The Chain of Salvation 2 2/20/10

Romans 8:28 | Alistair Begg





Hunt, Sproul, Sproul, Jr.

2001 National Conference | Ligonier






Mohler, Piper, Sproul, & Wilson

2000 National Conference | Ligonier





Begg, Ferguson, MacArthur, & Sproul:

2001 National Conference | Ligonier






Ferguson, Jensen, Mohler, & Sproul:

2001 National Conference | Ligonier





Ferguson, Sproul, & Sproul Jr.

2002 National Conference | Ligonier






Ferguson, Godfrey, Jones, Lutzer,

MacArthur, & Sproul:
2002 National Conference | Ligonier





Ferguson, Godfrey, Jones, Lutzer,

& R.C. Sproul
2002 National Conference | Ligonier