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1 Corinthians 10-13
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Warnings from Israel’s History

1 Corinthians 10:1     I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5 Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.

     6 Now these things occurred as examples for us, so that we might not desire evil as they did. 7 Do not become idolaters as some of them did; as it is written, “The people sat down to eat and drink, and they rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did, and were destroyed by serpents. 10 And do not complain as some of them did, and were destroyed by the destroyer. 11 These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12 So if you think you are standing, watch out that you do not fall. 13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.

     14 Therefore, my dear friends, flee from the worship of idols. 15 I speak as to sensible people; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 18 Consider the people of Israel; are not those who eat the sacrifices partners in the altar? 19 What do I imply then? That food sacrificed to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice, they sacrifice to demons and not to God. I do not want you to be partners with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22 Or are we provoking the Lord to jealousy? Are we stronger than he?

Do All to the Glory of God (Cp Ps 24.1)

     23 “All things are lawful,” but not all things are beneficial. “All things are lawful,” but not all things build up. 24 Do not seek your own advantage, but that of the other. 25 Eat whatever is sold in the meat market without raising any question on the ground of conscience, 26 for “the earth and its fullness are the Lord’s.” 27 If an unbeliever invites you to a meal and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. 28 But if someone says to you, “This has been offered in sacrifice,” then do not eat it, out of consideration for the one who informed you, and for the sake of conscience— 29 I mean the other’s conscience, not your own. For why should my liberty be subject to the judgment of someone else’s conscience? 30 If I partake with thankfulness, why should I be denounced because of that for which I give thanks?

     31 So, whether you eat or drink, or whatever you do, do everything for the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, so that they may be saved.

     Ultimately, we are to move beyond the question of hearing God and into a life greater than our own—that of the kingdom of God. Our concern for discerning God’s voice must be overwhelmed by and lost in our worship and adoration of him and in our delight with his creation and his provision for our whole life. Our aim in such a life is to identify all that we are and all that we do with God’s purposes in creating us and our world. Thus we learn how to do all things to the glory of God (1 Cor 10:31; Col 3:17). Learning the two-way communication between us and God will develop as a natural part of such a life.
     It is very important to remember and to always keep before your mind this fact: You are an unceasing spiritual being, created for an intimate and transforming friendship with the creative Community that is the Trinity. Learning to hear God is much more about becoming comfortable in a continuing conversation, and learning to constantly lean on the goodness and love of God, than it is about turning God into an ATM for advice, or treating the Bible as a crystal ball.
   Hearing God: Developing a Conversational Relationship with God

1 Corinthians 11:1     Be imitators of me, as I am of Christ.

Head Coverings

     2 I commend you because you remember me in everything and maintain the traditions just as I handed them on to you. 3 But I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ. 4 Any man who prays or prophesies with something on his head disgraces his head, 5 but any woman who prays or prophesies with her head unveiled disgraces her head—it is one and the same thing as having her head shaved. 6 For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. 7 For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. 8 Indeed, man was not made from woman, but woman from man. 9 Neither was man created for the sake of woman, but woman for the sake of man. 10 For this reason a woman ought to have a symbol of authority on her head, because of the angels. 11 Nevertheless, in the Lord woman is not independent of man or man independent of woman. 12 For just as woman came from man, so man comes through woman; but all things come from God. 13 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? 14 Does not nature itself teach you that if a man wears long hair, it is degrading to him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 But if anyone is disposed to be contentious—we have no such custom, nor do the churches of God.

Abuses at the Lord’s Supper

     17 Now in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, to begin with, when you come together as a church, I hear that there are divisions among you; and to some extent I believe it. 19 Indeed, there have to be factions among you, for only so will it become clear who among you are genuine. 20 When you come together, it is not really to eat the Lord’s supper. 21 For when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. 22 What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing? What should I say to you? Should I commend you? In this matter I do not commend you!

The Institution of the Lord’s Supper
(Mt 26.26—29; Mk 14.22—25; Lk 22.14—23)

     23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24 and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Partaking of the Supper Unworthily

     27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. 28 Examine yourselves, and only then eat of the bread and drink of the cup. 29 For all who eat and drink without discerning the body, eat and drink judgment against themselves. 30 For this reason many of you are weak and ill, and some have died. 31 But if we judged ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.

     33 So then, my brothers and sisters, when you come together to eat, wait for one another. 34 If you are hungry, eat at home, so that when you come together, it will not be for your condemnation. About the other things I will give instructions when I come.

Spiritual Gifts

1 Corinthians 12:1     Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed. 2 You know that when you were pagans, you were enticed and led astray to idols that could not speak. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.

     4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of services, but the same Lord; 6 and there are varieties of activities, but it is the same God who activates all of them in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.

One Body with Many Members (Cp Eph 4.1—16)

     12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.

     14 Indeed, the body does not consist of one member but of many. 15 If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear would say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many members, yet one body. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the members of the body that seem to be weaker are indispensable, 23 and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; 24 whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, 25 that there may be no dissension within the body, but the members may have the same care for one another. 26 If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.

     27 Now you are the body of Christ and individually members of it. 28 And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak in tongues? Do all interpret? 31 But strive for the greater gifts. And I will show you a still more excellent way.

The Gift of Love

1 Corinthians 13:1     If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing.

     4 Love is patient; love is kind; love is not envious or boastful or arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice in wrongdoing, but rejoices in the truth. 7 It bears all things, believes all things, hopes all things, endures all things.

     8 Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. 9 For we know only in part, and we prophesy only in part; 10 but when the complete comes, the partial will come to an end. 11 When I was a child, I spoke like a child, I thought like a child, reasoned like a child; when I became an adult, I put an end to childish ways. 12 For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. 13 And now faith, hope, and love abide, these three; and the greatest of these is love.

The Holy Bible: containing the Old and New Testaments with the Apocryphal / Deuterocanonical Books [New Revised Standard Version]

What I'm Reading

Stop Using the Term “Fetus”

By J. Warner Wallace 3/29/2017

     Several years ago, I tweeted an article in LifeNews entitled “Three Terms Pro-Lifers Should Avoid That De-Humanize Unborn Babies.” The author, Kelsey Hazzard, made an excellent point about our use of words when arguing for the pro-life position. Hazzard argued that the terms, “first days/weeks/months of life”, “rapist’s child”, and “expectant parent/going to be a parent” have a subtle but powerful impact on the strength of our arguments. It’s an interesting read and it highlights the rhetorical power of words in this debate. As I read the article it reminded me of one of my own concerns related to the language in the pro-life dialogue. I have been trying to eliminate the term, “fetus” from my vocabulary for many of the same reasons that Hazzard suggested we eliminate the three aforementioned terms. I think the word “fetus” is a dehumanizing expression that allows people to objectify the unborn.

     There are two problems with the word. First, the word “fetus” sounds more scientific than conversational; it is more academic than personal. It’s like the difference between “metacarpal appendage” and “hand”. I can accurately say that I held my wife’s metacarpal appendage last night on the way home from dinner, but most people will have difficulty seeing this as an act of affection. My language has abstracted her hand and the nature of my actions. If I want to accurately (and emotively) communicate my actions to folks without a scientific background, I need to pick words that are rooted in our common experience rather than scientific concepts. Secondly, the word “fetus” can be applied to any number of non-human species. Skunks also have fetuses. When we use the term “fetus” to describe the unborn, we are likely to associate it with other forms of life that are simply not human. Our language inadvertently moves the target from human life to other forms of life that we may not consider as precious.

     I think we need to return “humanity” to the terms we use when describing the unborn. We need to use a term that identifies the unborn as a precious human being and connects it to the continuing life of this human being over time, both in the womb during pregnancy and out of the womb after birth. So rather than use the term “fetus” when describing the unborn, I am determined to use the word “fetal human”. This expression seems to meet the criteria satisfied by the word “fetus”, while properly identifying the unborn as the same human who will eventually enter into other stages of human development. I have been a fetal human, an infant human, a prepubescent human, and a mature human. As a human being, I have experienced all of these stages of development. The term “fetal human” allow me to capture the distinct nature of my humanity and apply it to every level of my development. I may have been progressing between one stage of development to the next over the past fifty-two years, but I’ve always been a human. The term “fetal human” recognizes this reality.

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

Are Those Who Have Never Heard of Christ Going to Hell?

By R.C. Sproul 7/12/2017

     That’s one of the most emotionally laden questions that a Christian can ever be asked. Nothing is more terrifying or more awful to contemplate than that any human being would go to hell. On the surface, when we ask a question like that, what’s lurking there is, “How could God ever possibly send some person to hell who never even had the opportunity to hear of the Savior? It just doesn’t seem right.”

     I would say the most important section of Scripture to study with respect to that question is the first chapter of Paul’s letter to the Romans. The point of the book of Romans is to declare the Good News—the marvelous story of redemption that God has provided for humanity in Christ, the riches and the glory of God’s grace, the extent to which God has gone to redeem us. But when Paul introduces the gospel, he begins in the first chapter by declaring that the wrath of God is revealed from heaven and this manifestation of God’s anger is directed against a human race that has become ungodly and unrighteous. So the reason for God’s anger is anger against evil. God’s not angry with innocent people; He’s angry with guilty people. The specific point for which they are charged with evil is in the rejection of God’s self-disclosure.

     Paul labors the point that from the very first day of creation and through the creation, God has plainly manifested His eternal power and being and character to every human being on this planet. In other words, every human being knows that there is a God and that He is accountable to God. Yet every human being disobeys God. Why does Paul start his exposition of the gospel at that point? What he’s trying to do, and what he develops in the book of Romans, is this: Christ is sent into a world that is already on the way to hell. Christ is sent into the world that is lost, that is guilty of rejecting the Father whom they do know.

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Amazon says, "Dr. R.C. Sproul is founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He is also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. He can be heard on the radio program Renewing Your Mind, which is broadcast on hundreds of radio outlets in the United States and around the world. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books, including The Holiness of God, Faith Alone, and Everyone’s a Theologian. He also serves as general editor of the Reformation Study Bible."

R.C. Sproul Books:

Living Under Authority

By R.C. Sproul 7/21/2017

     As I read the scriptures, particularly the New Testament, there is a theme that recurs again and again regarding the Christian’s willingness to be in submission to various types of authority. Given the rebellious spirit of our age, that frightens me. It’s all too easy for us to get caught up in an attitude that will bring us into open defiance of the authority of God.

     Let’s turn our attention to 1 Peter 2:11–16: | Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

     Peter is speaking to people who were subjected to brutal, fierce, and violent persecution—the kind of activity that can incite within us the worst possible responses, including anger, resentment, and hatred. But Peter pleads with those people who were the victims of the hatred of their culture to behave in an honorable manner before the watching world. Paul gives a similar plea time and time again that we’re to try to live at peace with all men as much as possible.

     The “therefore” of verse 13 introduces a key manifestation of living honorably before the watching world. We’re to submit ourselves to the ordinances of man. Why? I find the answer startling and fascinating. The Apostle’s admonition is that we’re to submit for the Lord’s sake. But how is obedience to human ordinances done for the Lord’s sake? How does my obedience to my professors, my boss, or the government in any way benefit Christ?

     To understand this, we have to understand the deeper problem that all of Scripture is dealing with—the problem of sin. At the most fundamental level, sin is an act of rebellion and disobedience to a higher law and Lawgiver. The biggest problem with the world is lawlessness. The reason people are violated, killed, and maimed in battle, the reason there are murders, robberies, and so forth is that we’re lawless. We disobey, first of all, the law of God. The root problem in all of creation is disobedience to law, defiance of authority. And the ultimate authority of the universe is God Himself.

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Amazon says, "Dr. R.C. Sproul is founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He is also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. He can be heard on the radio program Renewing Your Mind, which is broadcast on hundreds of radio outlets in the United States and around the world. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books, including The Holiness of God, Faith Alone, and Everyone’s a Theologian. He also serves as general editor of the Reformation Study Bible."

R.C. Sproul Books:

Must I Wait for My Parents to Approve of My Future Spouse?

By John Piper 7/27/2016

     A podcast listener named Gloria from Nigeria went to our online homepage and wrote us this follow-up email on weddings. “Pastor John, thank you for your episode on a simple wedding (episode 875). I would like to know if parental consent and involvement is necessary in a marriage when both parties are up to thirty years old. Also, is it wrong to not adhere to western wedding traditions, such as a white dress, church ceremony, walking down the aisle, etc.? Can we not just get our marriage license from the registry and ask our pastor to bless us, instead of having a ceremony in the church?”

     I hear three questions:
   What about permission of parents?
   Do you need to follow western traditions?
   Isn’t legal registration and pastoral blessing enough without any kind of Christian church ceremony?

     So, let me just take these one at a time and give you a few suggestions, a few pointers for each one.

     First, what about parental blessing? I think this is the most important one, and I have five suggestions.

     1) One of the most basic biblical commands is “Honor your father and mother” (Ephesians 6:2). That is a broader, deeper command than the particular command to obey them (verse 1). Therefore, I would encourage a couple to pray and work and wait for their parents’ blessing. How long they should wait will be determined by some of the other factors that I am going to mention in just a minute, but it is worth waiting for even if you should wait a long time. But probably not forever. And we should communicate to our parents that we long for their blessing. Many parents will come your way and bless you if they sense, if you show, that you are not defiant, but eager for their blessing. That is number one.

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

John Piper Books:

The Reformation and the Men Behind It

By Steven Lawson 9/4/2017

     The Protestant Reformation stands as the most far-reaching, world-changing display of God’s grace since the birth and early expansion of the church. It was not a single act, nor was it led by one man. This history-altering movement played out on different stages over many decades. Its cumulative impact, however, was enormous. Philip Schaff, a noted church historian, writes: “The Reformation of the sixteenth century is, next to the introduction of Christianity, the greatest event in history. It marks the end of the Middle Ages and the beginning of modern times. Starting from religion, it gave, directly or indirectly, a mighty impulse to every forward movement, and made Protestantism the chief propelling force in the history of modern civilization.” The Reformation was, at its heart, a recovery of the true gospel of Jesus Christ, and this restoration had an unparalleled influence on churches, nations, and the flow of Western civilization.

     Under the guiding hand of God, the world scene had been uniquely prepared for the Reformation. The church was greatly in need of reform. Spiritual darkness personified the Roman Catholic Church. The Bible was a closed book. Spiritual ignorance ruled the minds of the people. The gospel was perverted. Church tradition trumped divine truth. Personal holiness was abandoned. The rotten stench of manmade traditions covered pope and priest. The corruption of ungodliness contaminated both dogma and practice.

     On the other hand, a new day was dawning. Feudal states were giving way to nation-states. Exploration was expanding. Christopher Columbus discovered the New World in 1492. Trade routes were opening. A middle class was rising. Opportunities for learning were increasing. Knowledge was multiplying. Johannes Gutenberg’s invention of the printing press (1454) had vastly improved the dissemination of ideas. Under all of these influences, the Renaissance was at high noon. Moreover, a further alteration in the world scene was soon to be ushered in by the Protestant Reformation of the sixteenth century, bringing great changes especially in the church of Jesus Christ.

     In light of such dramatic upheaval, certain questions beg to be asked: What factors led to the Protestant Reformation? Where was the Reformation born? How did this powerful movement come about? Where did it spread? Who were the key leaders who stoked its flames? What biblical truths were unleashed on the world at this time? To begin to answer these questions, we must focus in on those giants of the faith who led the Reformation.

     The Magisterial Reformers | At the beginning of the sixteenth century, God began to raise up a series of strong-willed figures known to history as the Reformers. There had been earlier reformers in the church, but those who came to prominence in this period were the best educated, most godly, and most faithful reform leaders the church had ever seen. These men were steeped in Scripture and marked by audacious courage in the face of opposition. They were emboldened by deep convictions as to the truth and a love for Christ’s church that drove them to attempt to bring it back to its timeless standard. In the simplest terms, they longed to see God’s people worship Him according to Scripture. These men were shining lights in a dark day.

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     Steven J. Lawson is president of OnePassion Ministries, a ministry designed to bring about biblical reformation in the church today, as well as the Professor of Preaching in the masters and doctoral programs at The Master's Seminary, Sun Valley, California. Steven J. Lawson Books:

Augustine On The Two Natures Of Christ In His Sacrifices

By Steven Wedgeworth 4/5/2017

     From time to time, the Protestant Reformers, especially the Calvinists, found it necessary to clearly distinguish the ways in which the two natures of Christ operate in His work of redemption, even explaining which aspects of the work were properly carried out by Christ’s divine nature, which were carried out by His human, and which involved some simultaneous working of both. Modern readers, typically faint of heart when it comes to such systematic precision, are alarmed by this. But it was not a new way of doing theology at the time of the Reformation. Indeed, some of the most frightening distinctions are present in the 4th century. To show this, we will take an example from St. Augustine.

     Augustine lived prior to the Council of Chalcedon, but he was able to anticipate much of its formulation. In one passage from the City of God, he offers what could rightly be called a Chalcedonian reading of Christ’s sacrifice, and in doing so, he also anticipates the rigor of the Protestant Reformers who would come so many centuries later:

     "And hence that true Mediator, in so far as, by assuming the form of a servant, He became the Mediator between God and men, the man Christ Jesus, though in the form of God He received sacrifice together with the Father, with whom He is one God, yet in the form of a servant He chose rather to be than to receive a sacrifice, that not even by this instance any one might have occasion to suppose that sacrifice should be rendered to any creature.  Thus He is both the Priest who offers and the Sacrifice offered.  And He designed that there should be a daily sign of this in the sacrifice of the Church, which, being His body, learns to offer herself through Him.  Of this true Sacrifice the ancient sacrifices of the saints were the various and numerous signs; and it was thus variously figured, just as one thing is signified by a variety of words, that there may be less weariness when we speak of it much.  To this supreme and true sacrifice all false sacrifices have given place. (ISBN-13: 978-0140448948)"

     Augustine clearly explains both the deity and humanity of Jesus Christ and how they were at work in His sacrifice of redemption. A few observations are in order:

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     Timothy Keller is the founding pastor of Redeemer Presbyterian Church in Manhattan, which he started in 1989 with his wife, Kathy, and three young sons.  For over twenty years he has led a diverse congregation of young professionals that has grown to a weekly attendance of over 5,000.

     He is also Chairman of Redeemer City to City, which starts new churches in New York and other global cities, and publishes books and resources for faith in an urban culture. In over ten years they have helped to launch over 250 churches in 48 cities. More recently, Dr. Keller’s books, including the New York Times bestselling The Reason for God and The Prodigal God, have sold over 1 million copies and been translated into 15 languages.

     Christianity Today has said, “Fifty years from now, if evangelical Christians are widely known for their love of cities, their commitment to mercy and justice, and their love of their neighbors, Tim Keller will be remembered as a pioneer of the new urban Christians.

     Dr. Keller was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He previously served as the pastor of West Hopewell Presbyterian Church in Hopewell, Virginia, Associate Professor of Practical Theology at Westminster Theological Seminary, and Director of Mercy Ministries for the Presbyterian Church in America.

Tim Keller Books:

The Most Subtle Form of Pride

By Greg Morse 9/4/2017

     For years I’ve struggled with a sinking sense of inadequacy.

     This usually plays out in a disposition of deference: Why would I speak up when others could? Why should I teach a class when others are more capable? Why would I take that position when others are more worthy of it? Whether speaking, acting, or receiving, I let others go first. The self-designated (six-foot-six) runt among the litter.

     I never challenged this because I considered it a blemish of humility. If pride is the preoccupation with oneself: a life of self-insertion and mirror-gazing, then the opposite must be humility. But as I avoided different opportunities due to a sense of inferiority, the debilitating sense of my own smallness only grew.

     If, like me, you’ve lived under a dark cloud of inadequacy; if the parasite of self-pity drains your energy to go where God calls; if anxiety over your littleness anchors you from stepping out in faith; I encourage you to join me in repentance.

     Small in Your Own Eyes | He hid among the baggage.

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     Greg Morse is a content strategist for desiringGod.org and graduate of Bethlehem College & Seminary.

The Monumental Problem Hashtag Activism And Covert Racism

By Greg Morse 8/28/2017

     We all wish we could have been there. To sit on Rosa’s bus. To listen to Martin’s dream. To rally with Churchill against the Third Reich. To go to war with the women’s suffrage movement.

     We imagine our voices, however small, being engulfed in the sweet harmony of the generations that sang, “Let Freedom Ring!” Our immaculate selves (the ones that we can imagine being in those eras) are so unflinching, so outspoken, so courageous. They are men and women of conviction who have no choice but to be set ablaze by the sparks of oppression and injustice.

     In our imaginings, public opinion wouldn’t stop us, busy lives and daily concerns play no factor — our chief concern is, “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24).

     Yet, we do not live in those days, we are bound to our own. We do not face their horrors, we face ours. We are not there, we are here.

     With the advent of social media, it is easier than ever to scold the dead for personal gain. Few things are simpler than to opportunistically spit on the graves of others to shine our own social standing.

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     Greg Morse is a content strategist for desiringGod.org and graduate of Bethlehem College & Seminary.

  • Yeshua: Light to the Nations
  • Storytelling
  • Christian-Jewish Relations

#1 Rabbi Rich Nichol  
Gordon College


#2 Kay Bannon   
Gordon College


#3 Rabbi A. James Rudin   
Gordon College


  Devotionals, notes, poetry and more

American Minute
     by Bill Federer

     Born this day, September 6, 1757, he inherited a fortune when his parents died. He joined the French Military and, at age 16, became a captain. At 19, he purchased a ship and sailed to America to fight in the Revolution. Washington appointed him a major general. His name was Marquis de Lafayette. He led forces to several victories and persuaded France to send aid. Nearly fifty years later, Lafayette was guest at a ceremony at Bunker Hill, along with 200 Revolutionary Veterans. Daniel Webster spoke: “God… has allowed you to behold… the reward of your patriotic toils; and He has allowed to us… in the name of liberty to thank you!”

American Minute

The Bread Of Life
     John R.W. Stott

     If we are right in saying that in the upper room Jesus was giving an advance dramatization of his death, it is important to observe what form the drama took. It did not consist of one actor on the stage, with a dozen in the audience. No, it involved them as well as him, so that they took part in it as well as he. True, he took, blessed and broke the bread, but then he explained its significance as he gave it to them to eat. Again he took and blessed the cup, but then he explained its meaning as he gave it to them to drink. Thus they were not just spectators of this drama of the cross; they were participants in it. They can hardly have failed to get the message. Just as it was not enough for the bread to be broken and the wine to be poured out, but they had to eat and drink, so it was not enough for him to die, but they had to appropriate the benefits of his death personally. The eating and drinking were, and still are, a vivid acted parable of receiving Christ as our crucified Saviour and of feeding on him in our hearts by faith. Jesus had already taught this in his great discourse on the Living Bread which followed his feeding of the five thousand:
     ‘I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink’. (John 6:53–55)
     His words on that occasion and his actions in the upper room both bear witness to the same reality. For him to give his body and blood in death was one thing; for us to make the blessings of his death our own is another. Yet many have not learnt this distinction. I can still remember what a revelation it was to me as a young man to be told that any action on my part was necessary. I used to imagine that because Christ had died, the world had been automatically put right. When someone explained to me that Christ had died for me, I responded rather haughtily ‘everybody knows that’, as if the fact itself or my knowledge of the fact had brought me salvation. But God does not impose his gifts on us willy-nilly; we have to receive them by faith. Of both the divine gift and the human reception the Lord’s Supper remains the perpetual outward sign. It is intended to be ‘a participation in the body and blood of Christ’ (1 Cor. 10:16).

The Cross of Christ

Christ’s sacrifice and ours
     John R.W. Stott

     Although the Christian life is a continuous festival, the Lord’s Supper is the particular Christian equivalent to the Passover. It is therefore central to the church’s life of celebration. It was instituted by Jesus at Passover-time, indeed during the Passover meal itself, and he deliberately replaced the ceremonial recitation ‘This is the bread of affliction which our fathers ate’ with ‘This is my body given for you. ... This is my blood shed for you . ..’. The bread and wine of the Christian festival oblige us to look back to the cross of Christ, and to recall with gratitude what he suffered and accomplished there.
     Protestant churches have traditionally referred to Baptism and the Lord’s Supper as either ‘sacraments of the gospel’ (because they dramatize the central truths of the good news) or ‘sacraments of grace’ (because they set forth visibly God’s gracious saving initiative). Both expressions are correct. The primary movement which the gospel sacraments embody is from God to man, not man to God. The application of water in baptism represents either cleansing from sin and the outpouring of the Spirit (if it is administered by affusion) or sharing Christ’s death and resurrection (if by immersion) or both. We do not baptize ourselves. We submit to baptism, and the action done to us symbolizes the saving work of Christ. In the Lord’s Supper, similarly, the essential drama consists of the taking, blessing, breaking and giving of bread, and the taking, blessing, pouring and giving of wine. We do not (or should not) administer the elements to ourselves. They are given to us; we receive them. And as we eat the bread and drink the wine physically, so spiritually by faith we feed on Christ crucified in our hearts. Thus, in both sacraments we are more or less passive, recipients not donors, beneficiaries not benefactors.
     At the same time, baptism is recognized as an appropriate occasion for the confession of faith, and the Lord’s Supper for the offering of thanksgiving. Hence the increasingly popular use of ‘Eucharist’ (eucharistia, ‘thanksgiving’) as a name for the Lord’s Supper. And since ‘sacrifice’ is another word for ‘offer’, it is not surprising that the term ‘eucharistic sacrifice’ came to be invented. But is it legitimate? What does it imply?
     To begin with, we should all be able to agree on five ways in which what we do at the Lord’s Supper is related to the self-sacrifice of Christ on the cross. First, we remember his sacrifice: ‘do this in remembrance of me’, he said (1 Cor. 11:24–25). Indeed, the prescribed actions with the bread and wine make the remembrance vivid and dramatic. Secondly, we partake of its benefits. The purpose of the service goes beyond ‘commemoration’ to ‘communion’ (koinōnia): ‘Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?’ (1 Cor. 10:16). For this reason the Eucharist is rightly called the ‘Holy Communion’ (since through it we may share in Christ) and the ‘Lord’s Supper’ (since through it we may feed, even feast, on Christ). Thirdly, we proclaim his sacrifice: ‘For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes’ (1 Cor. 11:26). Although his death took place centuries ago, the proclamation of it continues today. Yet the Supper is a temporary provision. It looks forward to the Lord’s coming as well as back to the Lord’s death. It is not only a feast upon Christ crucified but a foretaste of his heavenly banquet. It thus spans the whole period between his two comings. Fourthly, we attribute our unity to his sacrifice. For we never partake of the Lord’s Supper alone, in the privacy of our own room. No, we ‘come together’ (1 Cor. 11:20) in order to celebrate. And we recognize that it is our common share in the benefits of Christ’s sacrifice which has united us: ‘Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf’ (1 Cor. 10:17). Fifthly, we give thanks for his sacrifice, and in token of our thanksgiving offer ourselves, our souls and bodies as ‘living sacrifices’ to his service (Rom. 12:1).
     So then, whenever we share in the Lord’s Supper, his sacrifice on the cross is remembered, partaken of, proclaimed, acknowledged as the ground of our unity, and responded to in grateful worship. The question which remains, however, is whether there is any closer relationship still between the sacrifice Christ offered on the cross and the sacrifice of thanksgiving we offer in the Eucharist, between his ‘dying’ sacrifice and our ‘living’ sacrifices. It is this which has divided Christendom since the sixteenth century, and is a topic of anxious ecumenical debate today. We cannot talk about the church as a ‘community of celebration’, without delving more deeply into the nature of the eucharistic celebration.
     Already in the immediate post-apostolic period the early church Fathers began to use sacrificial language in relation to the Lord’s Supper. They saw in it a fulfilment of Malachi 1:11. ‘ “In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,” says the LORD Almighty.’8 But the unconsecrated bread and wine as ‘pure offerings’ were symbols of the creation, for which the people gave thanks. The ancient authors also regarded the people’s prayers and praises, and alms for the poor, as an offering to God. It was not until Cyprian, Bishop of Carthage in the middle of the third century, that the Lord’s Supper itself was called a true sacrifice, in which the passion of the Lord was offered to God by priests, whose sacrificial role was said to parallel that of the Old Testament priests. From this beginning the eucharistic doctrine of medieval Catholicism eventually developed, namely that the Christian priest offered Christ, really present under the forms of bread and wine, as a propitiatory sacrifice to God for the sins of the living and the dead. And it was against this that the Reformers vigorously protested.
     Although Luther and Calvin diverged from one another in their eucharistic teaching, all the Reformers were united in rejecting the sacrifice of the mass, and were concerned to make a clear distinction between the cross and the sacrament, between Christ’s sacrifice offered for us and our sacrifices offered through him. Cranmer expressed the differences with lucidity:
          One kind of sacrifice there is, which is called a propitiatory or merciful sacrifice, that is to say, such a sacrifice as pacifieth God’s wrath and indignation, and obtaineth mercy and forgiveness for all our sins....And although in the Old Testament there were certain sacrifices called by that name, yet in very deed there is but one such sacrifice whereby our sins be pardoned, and God’s mercy and favour obtained, which is the death of the Son of God, our Lord Jesu Christ; nor never was any other sacrifice propitiatory at any time, nor never shall be. This is the honour and glory of this our High Priest, wherein he admitteth neither partner nor successor... Another kind of sacrifice there is, which doth not reconcile us to God, but is made of (sc. by) them that be reconciled by Christ, to testify our duties unto God, and to show ourselves thankful unto him. And therefore they be called sacrifices of laud, praise and thanksgiving. The first kind of sacrifice Christ offered to God for us; the second kind we ourselves offer to God by (sc. through) Christ. (Cranmer On the Lord’s Supper)
     Once this vital distinction had been made, Cranmer was determined to be consistent in its application. The ordained minister could still be called a ‘priest’, because this English word is simply a contraction of the word ‘presbyter’ (elder), but every reference to an ‘altar’ was eliminated from the Book of Common Prayer and replaced by ‘table’, ‘holy table’, ‘Lord’s table’ or ‘Communion table’. For Cranmer saw clearly that the Communion service is a supper served by a minister from a table, not a sacrifice offered by a priest on an altar. The shape of his final Communion Service exhibits the same determination, for the thankful self-offering of the people was taken out of the Prayer of Consecration (where it was in his first Communion Service, replacing the offering of Christ himself in the medieval mass) and judiciously placed after the reception of the bread and wine as a ‘Prayer of Oblation’. In this way, beyond any possibility of misunderstanding, the people’s sacrifice was seen to be their offering of praise in responsive gratitude for Christ’s sacrifice, whose benefits they had again received by faith.
     Scripture undergirds Cranmer’s doctrine, both in safeguarding the uniqueness of Christ’s sacrifice and in defining our sacrifices as expressing our thanksgiving, not securing God’s favour. The unique finality of Christ’s sacrifice on the cross is indicated by the adverb hapax or ephapax (meaning ‘once for all’), which is applied to it five times in the letter to the Hebrews. For example, ‘Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.’ Again, ‘now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself’. (Heb. 7:27; 9:26. Cf. Heb. 9:12, 28; 10:10; and also Rom. 6:10 and 1 Pet. 3:18) That is why, unlike the Old Testament priests who stood to perform their temple duties, repeatedly offering the same sacrifices, Jesus Christ, having made ‘one sacrifice for sins for ever’, sat down at God’s right hand, resting from his finished work (Heb. 10:11–12).
     Although his work of atonement has been accomplished, he still has a continuing heavenly ministry, however. This is not to ‘offer’ his sacrifice to God, since the offering was made once for all on the cross; nor to ‘present’ it to the Father, pleading that it may be accepted, since its acceptance was publicly demonstrated by the resurrection; but rather to ‘intercede’ for sinners on the basis of it, as our advocate. It is in this that his ‘permanent priesthood’ consists, for intercession was as much a priestly ministry as sacrifice: ‘he always lives to intercede’ for us. (Heb. 7:23–25; 1 John 2:1–2)
     The uniqueness of Christ’s sacrifice does not mean, then, that we have no sacrifices to offer, but only that their nature and purpose are different. They are not material but spiritual, and their object is not propitiatory but eucharistic, the expression of a responsive gratitude. This is the second biblical undergirding of Cranmer’s position. The New Testament describes the church as a priestly community, both a ‘holy priesthood’ and a ‘royal priesthood’, in which all God’s people share equally as ‘priests’. (Heb. 7:23–25; 1 John 2:1–2) This is the famous ‘priesthood of all believers’, on which the Reformers laid great stress. In consequence of this universal priesthood, the word ‘priest’ (hiereus) is never in the New Testament applied to the ordained minister, since he shares in offering what the people offer, but has no distinctive offering to make which differs from theirs.
     What spiritual sacrifices, then, do the people of God as a ‘holy priesthood’ offer to him? Eight are mentioned in Scripture. First, we are to present our bodies to him for his service, as ‘living sacrifices’. This sounds like a material offering, but it is termed our ‘spiritual worship’ (Rom. 12:1), presumably because it pleases God only if it expresses the worship of the heart. Secondly, we offer God our praise, worship and thanksgiving, ‘the fruit of lips that confess his name’. (Heb. 13:15. Cf. Pss. 50:14, 23; 69:30–31; 116:17) Our third sacrifice is prayer, which is said to ascend to God like fragrant incense, and our fourth ‘a broken and contrite heart’, which God accepts and never despises. (Rev. 5:8; 8:3–4; cf. Mal. 1:11; Ps. 51:17; cf. Hos. 14:1–2) Fifthly, faith is called a ‘sacrifice and service’. So too, sixthly, are our gifts and good deeds, for ‘with such sacrifices God is pleased’. (Phil. 2:17; 4:18; Heb. 13:16; cf. Acts 10:4) The seventh sacrifice is our life poured out like a drink offering in God’s service, even unto death, while the eighth is the special offering of the evangelist, whose preaching of the gospel is called a ‘priestly duty’ because he is able to present his converts as ‘an offering acceptable to God’. (Phil. 2:17; 2 Tim. 4:6; Rom. 15:16.)
     These eight are all, in Daniel Waterland’s words, ‘true and evangelical sacrifices’, because they belong to the gospel not the law, and are thankful responses to God’s grace in Christ. (A review of the doctrine of the eucharist, as laid down in scripture and antiquity. By Daniel Waterland, ... The second edition corrected.) They are spiritual and ‘intrinsic’ too, being ‘either good thoughts, good words or good ways, all of them issues of the heart’. (A review of the doctrine of the eucharist, as laid down in scripture and antiquity. By Daniel Waterland, ... The second edition corrected.) And, he continued, the Eucharist may be termed a ‘sacrifice’ only because it is an occasion both for remembering Christ’s sacrifice and for making a responsive, comprehensive offering of ours.
The Cross of Christ

Lean Into God
     Compiled by Richard S. Adams

In normal life we hardly realize how much more we receive than we give,
and life cannot be rich without such gratitude.
It is so easy to overestimate the importance of our own achievements
compared with what we owe to the help of others.
--- Dietrich Bonhoeffer   Letters and Papers from Prison

How idle it is to call certain things God-sends!
as if there was anything else in the world.
--- Augustus William Hare and Julius Charles Hare   ISBN-13: 978-1437016062

Love is counting someone else’s needs and interests
as more important than your own needs or interests or comfort.
--- Timothy Keller

If we have not quiet in our minds, outward comfort will do no more for us…
--- John Bunyan

... from here, there and everywhere

History of the Destruction of Jerusalem
     Thanks to Meir Yona


     The Cruelty Of The Idumeans When They Were Gotten Into The Temple During The Storm; And Of The Zealots. Concerning The Slaughter Of Ananus, And Jesus, And Zacharias; And How The Idumeans Retired Home.

     1. This advice pleased the Idumeans, and they ascended through the city to the temple. The zealots were also in great expectation of their coming, and earnestly waited for them. When therefore these were entering, they also came boldly out of the inner temple, and mixing themselves among the Idumeans, they attacked the guards; and some of those that were upon the watch, but were fallen asleep, they killed as they were asleep; but as those that were now awakened made a cry, the whole multitude arose, and in the amazement they were in caught hold of their arms immediately, and betook themselves to their own defense; and so long as they thought they were only the zealots who attacked them, they went on boldly, as hoping to overpower them by their numbers; but when they saw others pressing in upon them also, they perceived the Idumeans were got in; and the greatest part of them laid aside their arms, together with their courage, and betook themselves to lamentations. But some few of the younger sort covered themselves with their armor, and valiantly received the Idumeans, and for a while protected the multitude of old men. Others, indeed, gave a signal to those that were in the city of the calamities they were in; but when these were also made sensible that the Idumeans were come in, none of them durst come to their assistance, only they returned the terrible echo of wailing, and lamented their misfortunes. A great howling of the women was excited also, and every one of the guards were in danger of being killed. The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare any body; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them, and acted in the same manner as to those that supplicated for their lives, and to those that fought them, insomuch that they ran through those with their swords who desired them to remember the relation there was between them, and begged of them to have regard to their common temple. Now there was at present neither any place for flight, nor any hope of preservation; but as they were driven one upon another in heaps, so were they slain. Thus the greater part were driven together by force, as there was now no place of retirement, and the murderers were upon them; and, having no other way, threw themselves down headlong into the city; whereby, in my opinion, they underwent a more miserable destruction than that which they avoided, because that was a voluntary one. And now the outer temple was all of it overflowed with blood; and that day, as it came on, they saw eight thousand five hundred dead bodies there.

     2. But the rage of the Idumeans was not satiated by these slaughters; but they now betook themselves to the city, and plundered every house, and slew every one they met; and for the other multitude, they esteemed it needless to go on with killing them, but they sought for the high priests, and the generality went with the greatest zeal against them; and as soon as they caught them they slew them, and then standing upon their dead bodies, in way of jest, upbraided Ananus with his kindness to the people, and Jesus with his speech made to them from the wall. Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun. I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city. He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; to say all in a word, if Ananus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was. Jesus was also joined with him; and although he was inferior to him upon the comparison, he was superior to the rest; and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and well-wishers, while those that a little before had worn the sacred garments, and had presided over the public worship; and had been esteemed venerable by those that dwelt on the whole habitable earth when they came into our city, were cast out naked, and seen to be the food of dogs and wild beasts. And I cannot but imagine that virtue itself groaned at these men's case, and lamented that she was here so terribly conquered by wickedness. And this at last was the end of Ananus and Jesus.

     3. Now after these were slain, the zealots and the multitude of the Idumeans fell upon the people as upon a flock of profane animals, and cut their throats; and for the ordinary sort, they were destroyed in what place soever they caught them. But for the noblemen and the youth, they first caught them and bound them, and shut them up in prison, and put off their slaughter, in hopes that some of them would turn over to their party; but not one of them would comply with their desires, but all of them preferred death before being enrolled among such wicked wretches as acted against their own country. But this refusal of theirs brought upon them terrible torments; for they were so scourged and tortured, that their bodies were not able to sustain their torments, till at length, and with difficulty, they had the favor to be slain. Those whom they caught in the day time were slain in the night, and then their bodies were carried out and thrown away, that there might be room for other prisoners; and the terror that was upon the people was so great, that no one had courage enough either to weep openly for the dead man that was related to him, or to bury him; but those that were shut up in their own houses could only shed tears in secret, and durst not even groan without great caution, lest any of their enemies should hear them; for if they did, those that mourned for others soon underwent the same death with those whom they mourned for. Only in the night time they would take up a little dust, and throw it upon their bodies; and even some that were the most ready to expose themselves to danger would do it in the day time: and there were twelve thousand of the better sort who perished in this manner.

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

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

Proverbs 24:9
     by D.H. Stern

9     The evil plans of the foolish are sin,
     and people detest a scorner.

Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
Celebrating God—Through the Breaking of Bread
     From Simply Christian - N.T. Wright

     Lord’s Supper, Holy Communion, Eucharist, Mass—it almost sounds like a child’s rhyme (“tinker, tailor, soldier, sailor”). And the first thing to be said is: the name doesn’t matter. No, really it doesn’t. There was a time when huge theological, cultural, and political battles hung on how you interpreted what was said and done at the bread-breaking service (to give it a neutral name), and which label you put on it. That time has virtually disappeared. Without everyone realizing it, there has been considerable convergence among most Christian churches over the last few decades as to what they think is happening at this central service, what it means, and how we can best profit from it. There are still, of course, residual problems. I hope this part of the chapter will begin to dispel some of them.

     Three opening remarks. First, we break bread and drink wine together, telling the story of Jesus and his death, because Jesus knew that this set of actions would explain the meaning of his death in a way that nothing else—no theories, no clever ideas—could ever do. After all, when Jesus died for our sins it wasn’t so he could fill our minds with true ideas, however important they may be, but so he could do something, namely, rescue us from evil and death.

     Second, it isn’t a piece of sympathetic magic, as suspicious Protestants have often worried it might be. This action, like the symbolic actions performed by the ancient prophets, becomes one of the points at which heaven and earth coincide. Paul says that “as often as you eat the bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). He doesn’t mean that it’s a good opportunity for a sermon. Like a handshake or a kiss, doing it says it.

     Third, therefore, nor is the bread-breaking a mere occasion for remembering something that happened a long time ago, as suspicious Catholics sometimes suppose Protestants believe. When we break the bread and drink the wine, we find ourselves joining the disciples in the Upper Room. We are united with Jesus himself as he prays in Gethsemane and stands before Caiaphas and Pilate. We become one with him as he hangs on the cross and rises from the tomb. Past and present come together. Events from long ago are fused with the meal we are sharing here and now.

     But it isn’t only the past that comes forward into the present. If the bread-breaking is one of the key moments when the thin partition between heaven and earth becomes transparent, it is also one of the key moments when God’s future comes rushing into the present. Like the children of Israel still in the wilderness, tasting food which the spies had brought back from their secret trip to the Promised Land, in the bread-breaking we are tasting God’s new creation—the new creation whose prototype and origin is Jesus himself.

     That is one of the reasons why he said “This is my body” and “This is my blood.” We don’t need elaborate metaphysical theories with long Latin names to get the point. Jesus—the real Jesus, the living Jesus, the Jesus who dwells in heaven and rules over earth as well, the Jesus who has brought God’s future into the present—wants not just to influence us, but to rescue us; not just to inform us, but to heal us; not just to give us something to think about, but to feed us, and to feed us with himself. That’s what this meal is all about.

     Perhaps the biggest problem that Christians in Protestant churches have faced about this meal is the idea that it is a “good work,” which people “do” in order to earn God’s favor. Some Protestants still feel that way about anything that is “done” in church; though unless we are to sit absolutely still and say nothing at all, we are bound to “do” something in our worship together. Even choosing to be silent, as in a Quaker meeting, is a choice to do something—namely, to come together and be silent. Of course, there is a danger that fussy ritual will forget what it’s there for and become an end in itself. Think back to the wineglass and the plastic cup: there are some churches where (so to speak) the wineglasses are the best that money can buy, but nobody bothers anymore about the quality of the wine. Equally, there are some that are so proud of having gotten rid of the fancy wineglasses and gone in for plastic cups that they, too, are concentrating on the outward form rather than the real meaning.

     That danger, you see, is not confined to “high-church” ritual. It is not only present when people insist on crossing themselves at exactly the right moment and in exactly the right manner; it is just as present when people insist on raising their arms in the air during worship, or indeed when they insist on not crossing themselves, raising their arms, or doing any other action. I have on occasion been wryly amused when a church has abandoned its robed choir and organist because they seemed too “professional,” and have then employed half a dozen people to spend the whole service twiddling knobs and pushing sliders to control the sound, the lights, and the overhead projector. Anything that needs to be done during worship can become a ritual performed for its own sake. Likewise, anything that needs to be done during worship can be done as an act of pure gratitude, a glad response to free grace.

     Having said that, we can now see what might be meant by speaking, as some Christian traditions have done, of the bread-breaking service as a “sacrifice.” This has been controversial for a long time, and two mistakes have often been made in the debate. First, people sometimes supposed that the point of a sacrifice, in the Old Testament, was for the worshipper to “do” something to earn God’s favor. Not so. That rests on a misunderstanding of the Jewish Law itself, in which the sacrifices were required by God, and were offered in thanksgiving, not as an attempt to bribe or placate God but as a way of responding to his love. We can’t, of course, know what was in the hearts of all ancient Jews as they worshipped. But the system certainly wasn’t designed as a way of twisting God’s arm, but as a way of responding to his love.

     Second, there has been endless confusion over the relationship between the bread-breaking service and the sacrifice offered by Jesus on the cross. Catholics have usually said that they were one and the same, to which Protestants have replied that the Catholic interpretation looks like an attempt to repeat something which was done once and once only, and can never be done again. Protestants have usually said that the bread-breaking service is a different sacrifice to the one offered by Jesus—they see it as a “sacrifice of praise” offered by the worshippers—to which Catholics have responded that the Protestant interpretation looks like an attempt to add something to the already complete offering of Jesus, which (they say) becomes “sacramentally” present in the bread and the wine.

     I believe that we can move beyond these sterile disputes by putting our discussion of worship within our larger picture of heaven and earth, of God’s future and our present, and of the way in which those two pairs come together in Jesus and the Spirit. Within the biblical worldview (which has not so much been disproved as ignored in much modern thought), heaven and earth overlap, and do so at certain specific times and places, Jesus and the Spirit being the key markers. In the same way, at certain places and moments God’s future and God’s past (that is, events like Jesus’s death and resurrection) arrive in the present—rather as though you were to sit down to a meal and discover your great-great-grandparents, and also your great-great-grandchildren, turning up to join you. That’s how God’s time works. That’s why Christian worship is what it is.

     This, I believe, sets the right framework for all our thinking about worship, and all discussion of the church’s sacramental life. The rest is footnotes, temperament, tradition, and—let’s face it—individual likes and dislikes (which is what I call them when they’re mine) and irrational prejudices (which is what I call them when they’re yours). And at that point the two great commands in the Law (loving God, loving our neighbor) ought to remind us what to do. As Christians we should expect to have demands made on our charity and our patience. Let’s not keep robbing ourselves and our churches of the full enjoyment of the central act of Christian worship by making this meal an occasion of strife.

Simply Christian: Why Christianity Makes Sense
My Utmost For The Highest
     A Daily Devotional by Oswald Chambers

                Diffusiveness of life

     Rivers of living water. --- John 7:38.

     A river touches places of which its source knows nothing, and Jesus says if we have received of His fulness, however small the visible measure of our lives, out of us will flow the rivers that will bless to the uttermost parts of the earth. We have nothing to do with the outflow—“This is the work of God that ye believe.…” God rarely allows a soul to see how great a blessing he is.

     A river is victoriously persistent, it overcomes all barriers. For a while it goes steadily on its course, then it comes to an obstacle and for a while it is baulked, but it soon makes a pathway round the obstacle. Or a river will drop out of sight for miles, and presently emerge again broader and grander than ever. You can see God using some lives, but into your life an obstacle has come and you do not seem to be of any use. Keep paying attention to the Source, and God will either take you round the obstacle or remove it. The river of the Spirit of God overcomes all obstacles. Never get your eyes on the obstacle or on the difficulty. The obstacle is a matter of indifference to the river which will flow steadily through you if you remember to keep right at the Source. Never allow anything to come between yourself and Jesus Christ, no emotion, or experience; nothing must keep you from the one great sovereign Source.

     Think of the healing and far-flung rivers nursing themselves in our souls! God has been opening up marvellous truths to our minds, and every point He has opened up is an indication of the wider power of the river He will flow through us. If you believe in Jesus, you will find that God has nourished in you mighty torrents of blessing for others.

My Utmost for His Highest: Quality Paperback Edition

Genealogy (Tares)
     the Poetry of RS Thomas

                Genealogy (Tares)

I was the dweller in the long cave
  Of darkness, lining it with the forms
  Of bulls. My hands matured early,

But turned to violence: I was the man
  Watching later at the grim ford,
  Armed with resentment; the quick stream

Remembers at sunset the raw crime.
  The deed pursued me; I was the king
  At the church keyhole, who saw death

Loping towards me. From that same hour
  I fought for right, with the proud chiefs
  Setting my name to the broad treaties.

I marched to Bosworth with the Welsh lords
  To victory, but regretted after
  The white house at the wood's heart.

I was the stranger in the new town,
  Whose purse of tears was soon spent;
  I filled it with a soldier coin

At the dark sources. I stand now
  In the hard light of the brief day
  Without roots, but with many branches.

Selected poems, 1946-1968

Searching For Meaning In Midrash
     Numbers 18:19–20

     It was to my benefit that my cow broke its leg.

Numbers 18:19–20 / All the sacred gifts that the Israelites set aside for the Lord I give to you, to your sons, and to the daughters that are with you, as a due for all time. It shall be an everlasting covenant of salt before the Lord for you and for your offspring as well. And the Lord said to Aaron: You shall, however, have no territorial share among them or own any portion in their midst; I am your portion and your share among the Israelites.

     MIDRASH TEXT / Sifrei Koraḥ 119 / I am your portion and your share. Twenty-four priestly gifts were presented to the Kohanim—twelve in the Temple and twelve throughout the borders. What were the twelve in the Temple? The Sin Offering and the Guilt Offering, the Sacrifice of Well-being of the Congregation, the skin of the Burnt Offering, the remnants of the log of oil of the leper, and the remnants of the omer, the two loaves of bread, the Bread of Display, the remnants of the Meal Offering, the Heave Offering from the Thank Offering, the Leave Offering of the breast, thigh, and leg, and the Ram of the Nazirite.

     And what are the twelve that are throughout the borders? The Terumah, and the Terumah of the Ma’aser, and the Ḥallah, and the First Fruits, and the First shearing of the sheep, and the gifts, the Redemption of the First-Born Son, and the first born pure animal, and the firstling of the donkey, and the devoted fields, and the field of possession, and the [restitution for] robbery of a convert.

     These are the twenty-four gifts of the priesthood given to the Kohanim, aside from those things that have the obligation of Terumah. Aaron had great joy on the day on which a covenant was made with him concerning the gifts. Rabbi Yishmael says, “A popular proverb says, ‘It was to my benefit that my cow broke its leg.’ It was to Aaron’s benefit that Korah came and spoke against the priesthood to oppose him. A parable: To what is this similar? To a human king who gave a field as a gift to a member of his household, but didn’t sign, seal, or record it. Someone came and spoke out against him concerning the field. The king said, ‘Let anyone who wants to speak out against you concerning the field come! I will sign, seal and record it!’ So too, Korah came and spoke out against him [Aaron] concerning the priesthood. God said to him, ‘Let anyone who wants speak out against you concerning the priesthood; I will sign, seal and record it.’ For this reason, this section was uttered next to that of Korah.”

     CONTEXT / The weekly Torah portion called Koraḥ comprises chapters 16, 17, and 18 of the Book of
Numbers. The first two chapters recount the story of Korah, a Levite who led an ill-fated rebellion against his cousins, Moses and Aaron. Korah complained, “You have gone too far! For all the community are holy.… Why then do you raise yourselves above the Lord’s congregation?” (Numbers 16:3). According to Rabbinic interpretation, Korah was upset that his cousins were to receive a greater share of priestly gifts than he was. Korah’s rebellion came to naught as he and his followers were swallowed up by the earth, and “they went down alive into Sheol” (16:33).

     The third and final chapter of this weekly Torah reading concerns the many offerings that the Kohanim, (priests) were entitled to. Twenty-four priestly gifts were presented to the Kohanim—twelve in the Temple and twelve throughout the borders. Unlike the other tribes, the priestly tribe, or Kohanim, was to receive no land; it was to serve in the Temple and be supported from the many offerings that people brought. This is the meaning of the verse “I am your portion and your share.”

     From the first group, those gifts given in the Temple, the priest could eat of the Sin Offering (
Leviticus 6:19); the Guilt Offering (7:6); and of the community’s Well-being Offering (23:20). The Kohen could keep the skin of the Burnt Offering (7:8) and the leftover oil from the purification ritual for a leper (14:18). He was given the first sheaf of the new harvest, called omer (23:15–16); the two loaves that comprised the Elevation (Heave) Offering (23:17), as well as the Bread of Display—twelve loaves brought each week (24:5–9); the Meal Offering (6:9); and the unleavened cakes that accompanied the Thanksgiving Offering (7:12–14). In addition, he received the breast and right thigh of the animal brought for the Sacrifice of Well-being (7:34) and the shoulder of the ram brought on behalf of the Nazirite (Numbers 6:19).

     From the second group, those gifts given outside the Temple, the priest got the terumah, the first portion of oil, wine, and grain of the harvest (
Numbers 18:12); one-tenth of the Levites’ share of the tithe (18:25–26); the ḥallah, the first yield from the baking of the bread (15:17–21); the first fruits of the land (18:13); the first portion of shorn wool from the sheep (Deuteronomy 18:4); and the shoulder, cheeks, and stomach of the sacrifices (18:3). Also, he received the money given to redeem the first-born sons, and the first-born of clean animals (ibid.) and the sheep given to redeem the firstling of an ass (Exodus 34:20). Finally, he received those things set aside as ḥerem, dedicated to God (Numbers 18:14); the field dedicated to the sanctuary but not redeemed before the Jubilee year (Leviticus 27:21); and the ram of expiation brought by someone who had tried to rob a convert (Numbers 5:8).

     Rabbi Yishmael quotes a proverb: “It was to my benefit that my cow broke its leg.” This seems strange: Who would see the breaking of the leg of one’s cow as something good? Who would be happy about adversity or misfortune? Perhaps the point is that such a cow would have a disfiguring mark that would set it apart and make it distinct. No one else could steal it and claim it as their own, and it could not be offered as a sacrifice because of its blemish. The misfortune worked to the owner’s advantage. So too with Aaron and the priests. The adversity they went through in being attacked by Korah resulted in a positive outcome. Korah accused them of stealing from the people and taking what belonged to God. Immediately following the Korah story, in
chapter 18 of the Book of Numbers, God explicitly lists all the gifts that rightfully go to the Kohanim. No one again would be able to step forward and challenge the priests about what was rightly due them. It is for this very reason, we are told, that the listing of the gifts appropriately belongs in this weekly Torah portion, immediately after the story of Korah’s challenge.

Searching for Meaning in Midrash: Lessons for Everyday Living

Take Heart
     September 6

     In my Father’s house are many rooms. --- John 14:2.

     There are sufficient and suitable accommodations for all sorts of persons: for persons of all nations and all conditions and circumstances, for those who have been great sinners as well as for moral livers; for weak saints and babes in Christ as well as for those who are stronger and more grown in grace. (Selected RS Thomas of Jonathan Edwards ) There is in heaven enough for the happiness of everyone, an accommodation for everyone who will hearken to the calls of the Gospel.

     The disciples were very different from Christ: he was the Shepherd and they the sheep; he was the glorious, holy Son of God, they were poor, sinful, corrupt people. But Christ encourages them that there will be room in heaven for them, for there were many rooms there. As in a king’s palace there is not only a room of state built for the king himself and for his eldest son and heir, but there are many rooms, for all his children, attendants, and servants.

     When God made heaven in the beginning of the world, he intended it for an everlasting dwelling for a vast and innumerable multitude. When heaven was made, it was intended and prepared for all those particular persons whom God had from eternity designed to save. And that is a very great and innumerable multitude. Heaven was built so as most conveniently to accommodate all this multitude, as a house that is built for a great family is built large and with many rooms in it; as a palace that is built for a great king is built very large with a great many apartments; as a house of public worship that is built for a great congregation is built very large with many seats in it.

     Here is encouragement for sinners who are concerned for the salvation of their souls, such as are afraid that they will never be admitted to any dwelling there and are aware that they are until now in a sad state because they are out of Christ and so have no right to any inheritance in heaven but are in danger of going to hell and having their eternal dwelling fixed there. You may be encouraged by what has been said to earnestly seek heaven, for there is room enough there. Let your case be what it will, there is suitable provision there for you, and if you come to Christ, he’ll see to it that you will be well accommodated in heaven.
--- Jonathan Edwards

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

On This Day
     Whipped with Roses  September 6

     Visitors to Boston Commons with its graceful swan boats might be surprised to learn what once happened there to Obadiah Holmes. In 1651 Holmes was arrested for preaching Baptist doctrine in nearby Lynn. Friends tried to pay his fine, but Holmes refused. On September 6, 1651 he was taken to Boston Commons, stripped to the waist, and tied to a whipping post. He later wrote: As the man began to lay the strokes upon my back, I said to the people, Though my flesh should fail, yet God would not fail. So it pleased the Lord to come in and fill my heart and tongue; and with an audible voice I broke forth praying unto the Lord not to lay this sin to their charge. In truth, as the strokes fell upon me, I had such a manifestation of God’s presence as the like thereof I never had nor felt, nor can with fleshy tongue express; and the outward pain was so removed from me, that indeed I am not able to declare it to you. It was so easy to me that I could well bear it, yea and in a manner felt it not although it was grievous, the man striking with all his strength (spitting on his hands three times as many affirmed) with a three corded whip, giving me therewith thirty strokes. When he loosed me from the post, having joyfulness in my heart and cheerfulness in my countenance, I told the magistrates, “You have struck me with roses.”

     If so, they were covered with thorns. The whipping was so severe that blood ran down Holmes’s body until his shoes overflowed. A friend reported: “Holmes was whipt thirty stripes in such an unmerciful manner that in many days, if not some weeks, he could take no rest, but lay on knees and elbows, not being able to suffer any part of his body to touch the bed.”

     But the suffering wasn’t wasted. The trial and whipping of Obadiah Holmes occasioned the conversion of Henry Dunster, president of Harvard, to the Baptists, and led to the organization of Boston’s first Baptist church.

     We gladly suffer, because we know that suffering helps us to endure. And endurance builds character, which gives us a hope that will never disappoint us. All of this happens because God has given us the Holy Spirit, who fills our hearts with his love.
--- Romans 5:3b-5.

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

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - September 6

     "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world." --- Philippians 2:15.

     We use lights to make manifest. A Christian man should so shine in his life, that a person could not live with him a week without knowing the Gospel. His conversation should be such that all who are about him should clearly perceive whose he is, and whom he serves; and should see the image of Jesus reflected in his daily actions. Lights are intended for guidance. We are to help those around us who are in the dark. We are to hold forth to them the Word of life. We are to point sinners to the Saviour, and the weary to a divine resting-place. Men sometimes read their Bibles, and fail to understand them; we should be ready, like Philip, to instruct the inquirer in the meaning of God’s Word, the way of salvation, and the life of godliness. Lights are also used for warning. On our rocks and shoals a light-house is sure to be erected. Christian men should know that there are many false lights shown everywhere in the world, and therefore the right light is needed. The wreckers of Satan are always abroad, tempting the ungodly to sin under the name of pleasure; they hoist the wrong light, be it ours to put up the true light upon every dangerous rock, to point out every sin, and tell what it leads to, that so we may be clear of the blood of all men, shining as lights in the world. Lights also have a very cheering influence, and so have Christians. A Christian ought to be a comforter, with kind words on his lips, and sympathy in his heart; he should carry sunshine wherever he goes, and diffuse happiness around him.

     Gracious Spirit dwell with me;
     I myself would gracious be,
     And with words that help and heal
     Would thy life in mine reveal,
     And with actions bold and meek
     Would for Christ my Saviour speak.

          Evening - September 6

     “If ye be led of the Spirit, ye are not under the law.”
--- Galatians 5:18.

     He who looks at his own character and position from a legal point of view, will not only despair when he comes to the end of his reckoning, but if he be a wise man he will despair at the beginning; for if we are to be judged on the footing of the law, there shall no flesh living be justified. How blessed to know that we dwell in the domains of grace and not of law! When thinking of my state before God the question is not, “Am I perfect in myself before the law?” but, “Am I perfect in Christ Jesus?” That is a very different matter. We need not enquire, “Am I without sin naturally?” but, “Have I been washed in the fountain opened for sin and for uncleanness?” It is not “Am I in myself well pleasing to God?” but it is “Am I accepted in the Beloved?” The Christian views his evidences from the top of Sinai, and grows alarmed concerning his salvation; it were better far if he read his title by the light of Calvary. “Why,” saith he, “my faith has unbelief in it, it is not able to save me.” Suppose he had considered the object of his faith instead of his faith, then he would have said, “There is no failure in him, and therefore I am safe.” He sighs over his hope: “Ah! my hope is marred and dimmed by an anxious carefulness about present things; how can I be accepted?” Had he regarded the ground of his hope, he would have seen that the promise of God standeth sure, and that whatever our doubts may be, the oath and promise never fail. Ah! believer, it is safer always for you to be led of the Spirit into Gospel liberty than to wear legal fetters. Judge yourself at what Christ is rather than at what you are. Satan will try to mar your peace by reminding you of your sinfulness and imperfections: you can only meet his accusations by faithfully adhering to the Gospel and refusing to wear the yoke of bondage.

Morning and Evening: A New Edition of the Classic Devotional Based on The Holy Bible, English Standard Version

Amazing Grace
     September 6


     George Atkins, 19th century

     Ascribe to the Lord the glory due His name. Bring an offering and come before Him; worship the Lord in the splendor of His holiness. 1 Chronicles 16:31

     The apostle Paul’s favorite name for fellow believers was “brethren.” He used this term at least 60 times throughout his various epistles. Paul’s concept of the local church was a worshiping family—the family of God. Of course, we need to worship God daily in our individual devotional lives. But every believer also needs the enriching experience of worshiping and serving God with other family members on a weekly basis. Only a church of faithful worshiping members is adequately prepared to do its work and fulfill its witness in the world.

     Our worship of God, both personally and corporately, should share with the young prophet these five elements depicted in Isaiah 6:

•     Recognition: “I saw the Lord …” (v. 1)
•     Praise: “Holy, Holy, Holy …” (v. 3)
•     Confession: “Woe is me …” (v. 5)
•     Assurance of Pardon: “This has touched your lips … forgiven” (v. 7)
•     Dedication: “Here am I …” (v. 8)

     This interesting hymn has been a favorite, especially in the South, since it first appeared in 1825. Nothing is known of George Atkins, the author of the text.

     Brethren, we have met to worship and adore the Lord our God.
     Will you pray with all your power, while we try to preach the Word?
     All is vain unless the Spirit of the Holy One comes down.
     Brethren, pray, and holy manna will be showered all around.

     Brethren, see poor sinners round you slumb’ring on the brink of woe.
     Death is coming, hell is moving—Can you bear to let them go?
     See our fathers and our mothers and our children sinking down.
     Brethren, pray, and holy manna will be showered all around.

     Sisters, will you join and help us? Moses’ sister aided him.
     Will you help the trembling mourners who are struggling hard with sin?
     Tell them all about the Savior—Tell them that He will be found.
     Sisters, pray, and holy manna will be showered all around.

     Let us love our God supremely. Let us love each other too.
     Let us love and pray for sinners till our God makes all things new.
     Then He’ll call us home to heaven; at His table we’ll sit down;
     Christ will gird Himself and serve us with sweet manna all around.

     For Today: Isaiah 6:l–9; Psalm 96:4, 9; 107:32; John 4:24; Hebrews 10:25

     Make a list of the various activities that you think would improve your church worship service. Share these ideas with your pastor and other concerned leaders. Reflect on the purpose of group worship as you sing this hymn ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

Pray for Jerusalem
      Psalm 122:6

          “May those who love you be secure.”

     NOTE: This prayer may be prayed in one hour, or it may be prayed section by section over a longer period of time. Although it is patterned after Daniel 9, it is my personal prayer. It comes from deep within my heart, because I believe the rapture of the church may be imminent. When that moment comes, and every born again believer is caught up to be with Jesus, along with the Holy Spirit who indwells them and presently restrains evil, Israel will be more alone in the family of nations than she ever has been since her rebirth in 1948. And I wonder…is it at that moment that God will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication? Is it at that moment that they will look on the One they have pierced, and recognize Him as their Messiah?[1] I don’t know the answers to these questions, but I am utterly convinced it’s time to pray for Jerusalem.

     Our Father in Heaven. God of Abraham, Isaac, and Jacob. Father of our Lord Jesus Christ. You are the Eternal I AM. The One who is age to age the same. There is no shadow of turning with You. You are fully present in every generation—past, present, and future. You are the All-Mighty. Your power has not been deleted or depleted over the millennia of human history. We know that You so loved the world that You gave us Heaven’s treasure when You sent Your only Son to die, so that anyone and everyone who places their faith in Him will not perish but have everlasting life. Yet we also know that Your great heart of love still longs to pour out Your blessing on the City and the people that You have uniquely chosen as Your own. Jerusalem. The House of Israel. The Jews.

     In this present worldwide climate of unbridled evil, we are desperate! Nations are unraveling. Wars are raging. There are rumors of more wars breaking out. Kingdom is rising against kingdom. Our spirits feel the turmoil and agitation that surely is a reflection of the warfare being waged in the invisible realms. We need You! For everything! But our hearts are now burdened for the Epicenter of the world. For Jerusalem and all that she represents at this critical, strategic last hour.

     So we humbly turn to You now. For one hour we turn away from our responsibilities and routines, our busyness and our business, our own problems and pressures. We turn away from focusing on our own nation and the needs of the church. We turn away from any self-reliance or self-interests, and we look to You. We run to You. We join together with one heart and one voice to pray for the peace of Jerusalem. You alone are the One who makes us to dwell in safety. You alone are the One who makes us secure. You alone are God. And You alone are our God. We turn to You, deeply aware we do not deserve in ourselves to address You, yet boldly confident of access into Your most holy presence through the blood of Your Son and our Savior, the Lord Jesus Christ. And so…

     We pray with confidence, because You are the God of Creation, Lord of the Universe. Elohim. The Strong One. You alone are The LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship You.[2] We sing Your praises, for You are highly exalted. No one is higher than You. You are our strength and our song. Again and again, You have been the salvation of Your people: from bondage in Egypt, from Pharoh’s pursuing army, from Midianites and Amorites and Edomites and Moabites and Canaanites and Perizzites and Philistines; from captivity in Babylon, from the four corners of the earth, from the Nazi death camps, and now from Hamas and Hezbollah and ISIS and the Taliban and Al Queda and the Muslim Brotherhood and Boko Haram, You alone are able to shatter Israel’s enemies.

     Your right hand, O Lord, is majestic in power. And in the greatness of Your excellence You overthrow those who rise up again You; You send forth Your burning anger, and it consumes them as chaff.

     Who is like You among the gods, O Lord? Who is like You, majestic in holiness, awesome in praises, working wonders? In Your lovingkindness You have led the people whom You have redeemed; in Your strength You have guided them to Your holy habitation.

     You will reign forever and ever. We long for the day when our faith becomes sight and the whole world is filled with the glory of who You are. Our highest joy will be to see You face to face; to gather around Your throne with multitudes from every tribe, language, people, and nation that you have purchased with the blood of Your own Son, and worship You.[3]

     We pray with compulsion for the peace of Jerusalem, and for the whole House of Israel. Your people and the city that bear Your name are surrounded by a vast multitude of hostile, evil men seeking to kill and destroy. Men who behead those who refuse to embrace their evil dogma, who bury alive those who refuse to submit to their will, who crucify those who are identified with Your Son. Your people are under the incessant barrage of enemy missiles and mortars that are destroying farms and families, communities and children. While one ceasefire after another promises peace, peace there is no peace. Are You not the God who rules over all the nations? Power and might are in Your hand, and no one can withstand You.

     We are compelled to pray for Your people because they are facing their enemies without the strength, wisdom, peace, comfort, security and hope that You reserve for those who are indwelt by Your Spirit through faith in Your Son, Jesus. They have no deep, blessed assurance that their sins are forgiven, that eternal life is theirs, and that a heavenly Home is waiting to welcome them.

     We are compelled to pray because…

     •     You have promised that You will give Your people a new heart and put a new spirit within them; that You will remove their heart of stone and give them a heart of flesh.
     •     You have promised that in the very last days, You will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication.
     •     You have promised that You will open the eyes of the spiritually blind, and they would look on You, the One they have pierced.
     •     You have promised that all of Israel, tribe by tribe, clan by clan, family by family, will mourn for their sin of rebellion and rejection of their Messiah.
     •     You have promised that on that day of national mourning and repentance, all of Israel will be saved. That the deliverer will come from Zion; that You will turn godlessness away from Jacob.
     •     You have promised that You will save them from all their sinful backsliding, and You will cleanse them.
     •     You have promised that they will be Your people, and You will be their God.
     •     You have promised that You will make an everlasting covenant of peace with them.
     •     You have promised that one day, and we believe soon, You will set aside 144,000 from all the tribes of Israel who have been redeemed and on whose foreheads You write Your name, to be proclaimers of the Gospel to the whole world.

     O Abba Father! We do not ask for what we want or what we hope. We are asking You to do what You have said! You are a great covenant-keeping God. You do not mock Your children. You keep Your word. We are therefore compelled at this moment when faced with problems that have no human solution to pray and hold You to Your promises.[4]

     We pray with a contrite spirit. We are ashamed and embarrassed to lift up our faces to You, for our iniquities have risen above our heads and our guilt has grown even to the heavens.[5] So now, our God, what shall we say?

          We have sinned and done wrong.
          We have been wicked and have rebelled.
          We have turned away from Your commands and Your Word.[6]
          We have not listened to Your servants the prophets…like Isaiah, Daniel, Ezekiel, and Jeremiah…who spoke in Your name to our kings, our princes, our fathers, and to all Your people.
          We have not obeyed or kept the laws You have given us.
          We have rationalized and explained away the evidence of Your greatness that we see in Creation around us.
          We have suppressed the truth that we were created by You and for You, and have exchanged it for the lie that we are masters of our own fate.
          We do not glorify You as God, nor give thanks to You, but live our lives as though we have no accountability to You.[7]
          We have looked to our own strength for salvation and have forgotten Your mighty acts of deliverance in the past. As though the God of Abraham, Moses, David, and Elijah no longer exists. Or if You do, You no longer involve Yourself in the affairs of Your people.
          We confess that our faith in You and Your strength is weak, as though what we face today is beyond Your ability to overcome. Or beneath Your interest to intervene.
          We confess to pride and arrogance that have determined we must face our enemies in our own strength. That this present darkness will pass without Your intervention.
          We confess to religious intolerance that condemns those who are not like us.
          We confess to religious indifference that gives lip service to You, but lacks sincere faith so that our lives are lived and our decisions are made as practical atheists—as though You do not exist.
          You are merciful and forgiving, even though we have rebelled against You. But this day we are covered with shame.

     We pray with clarity. We ask, great Creator God, that You give sight to those born spiritually blind. Open the eyes of Your people to see You for who You truly are. Don’t let their sight be dimmed or distorted by centuries of religiosity and rejection of the Truth. Open their eyes to Jesus as their Messiah. Then show up in great power, giving Your people supernatural strength to withhold vengeance, to execute justice, to remember mercy, to walk humbly as they acknowledge that victory will be won not by their might nor by their own power, but by Your Spirit.[8] Yet we do ask You for victory over the enemy…

     We pray for the enemies who are coming against Jerusalem to be convicted of their sin, for them to repent and turn from it and ask You for forgiveness through faith in Jesus Christ. But if they do not, we ask that this day, You defeat and destroy them.

     We ask that You strip Jerusalem’s enemies of peace and cooperation among themselves, so that they are divided and turn on each other.

     We ask that their evil plans would be exposed or fall back on their own heads.

     We ask that the face of every man, woman or child that they have slaughtered, beheaded, buried, or crucified be indelibly imprinted on their mind’s eye, filling them with turmoil and robbing them of clear thinking.[9]

     We ask that for every man, woman or child who is martyred for their faith in You, ten others would rise up to take their place, so that the persecution would fan revival fires throughout the Muslim world. Please, dear Jesus, keep showing up in dreams and visions and in any form You choose in order to change hearts and minds, melting generations of prejudice and hatred with Your love and peace.

     We ask that the fear of the One, True, Living God would fall on Israel’s neighbors…and on Israel.[10]

     We ask that the ancient prince of the Persian kingdom and every other demonic force coming against Your City be bound and rendered powerless in the face of the hosts of Heaven.[11]

     We ask that the Iron Dome would be 100% effective, and that You would continue to anoint Israel’s engineers and physicists with ability to design systems that would provide a protective shield for The Beautiful Land.

     We ask for supernatural wisdom for Prime Minister Benjamin Netanyahu, his Cabinet, his counselors, and all government officials, so that they make decisions in line with Your perfect will. Draw the Prime Minister into Your Word; and when he opens and reads it, speak to him through it.

     We ask that You turn the heart of The Honorable Nir Barkat, Jerusalem’s mayor, toward You; that he would acknowledge his need of You and issue a city-wide call to prayer.

     We ask that You comfort the mothers, fathers, and children living in the farming communities near the Gaza border. Give them an overwhelming sense of Your presence and love for each of them. As they turn to You, give them peace…and a good night’s sleep.

     We ask that You woo Your people to Yourself. Draw them to put their trust in You, so that You are their refuge and their fortress. Save them. Cover them. Be with them in trouble. Command Your angels to guard them and keep them in all their ways.[12]

     You are a great prayer-hearing, prayer-answering, covenant-keeping, miracle-working God. Hear our prayer! Listen to Your children as we pray for the peace of the city on which You have placed Your name. Rise up, great Lion of Judah, and defend Your people. Deliver Jerusalem from her enemies so that all the nations of the earth may know that You alone are God. Answer us! For the glory of Your great name!

     We will pray until our prayers are confirmed, because we believe in You. We believe that Jerusalem’s God is God. We believe You are as strong today on her behalf as You were in the beginning, and always have been, and always will be. We believe that since the first day we set our minds to gain understanding and to humble ourselves before our God, our words have been heard.[13] We believe that we have asked according to Your will, in the name of Your dear Son, and for His glory alone. Therefore we expect to receive answers.[14]

     Now we await Your confirmation. We have prayed for the peace of Jerusalem. We don’t know what else to do. But our eyes are fixed expectantly on You.[15]

     For the Glory of Yeshua / Jesus Christ. AMEN

[1] Zechariah 12:10
[2] Nehemiah 9:6
[3] Based on the Song of Moses, Exodus 15
[4] The promises above were taken from Ezekiel 36:26; Zechariah 12:10-12; Romans 11:26-27; Ezekiel 37:23; Ezekiel 37:26, Revelation 7:1-4, 14:1-5
[5] Paraphrased from Ezra 9, Daniel 9, and Romans 1
[6] Israel has the most liberal abortion laws in the world. Tel Aviv is marketed as the gay capital of the Middle East. Alcohol consumption among Israeli children is surging to the extent that Prime Minister Netanyahu has called it “an epidemic.”
[7] Paraphrased from Romans 1; 42% of Israelis are secular.
[8] Zechariah 4:6
[9] Romans 2:9
[10] 2 Chronicles 20:29
[11] Daniel 10:12-13
[12] Psalm 91
[13] Daniel 10:12
[14] John 14:13-14
[15] 2 Chronicles 20:12

Anne Graham Lotz

Book Of Common Prayer
     Wednesday, September 6, 2017 | After Pentecost

Proper 17, Wednesday
Year 1

Psalms (Morning)     Psalm 38
Psalms (Evening)     Psalm 119:25–48
Old Testament     1 Kings 9:24–10:13
New Testament     James 3:1–12
Gospel     Mark 15:1–11

Index of Readings

Psalms (Morning)
Psalm 38

A Psalm of David, for the memorial offering.
1 O LORD, do not rebuke me in your anger,
or discipline me in your wrath.
2 For your arrows have sunk into me,
and your hand has come down on me.

3 There is no soundness in my flesh
because of your indignation;
there is no health in my bones
because of my sin.
4 For my iniquities have gone over my head;
they weigh like a burden too heavy for me.

5 My wounds grow foul and fester
because of my foolishness;
6 I am utterly bowed down and prostrate;
all day long I go around mourning.
7 For my loins are filled with burning,
and there is no soundness in my flesh.
8 I am utterly spent and crushed;
I groan because of the tumult of my heart.

9 O Lord, all my longing is known to you;
my sighing is not hidden from you.
10 My heart throbs, my strength fails me;
as for the light of my eyes—it also has gone from me.
11 My friends and companions stand aloof from my affliction,
and my neighbors stand far off.

12 Those who seek my life lay their snares;
those who seek to hurt me speak of ruin,
and meditate treachery all day long.

13 But I am like the deaf, I do not hear;
like the mute, who cannot speak.
14 Truly, I am like one who does not hear,
and in whose mouth is no retort.

15 But it is for you, O LORD, that I wait;
it is you, O Lord my God, who will answer.
16 For I pray, “Only do not let them rejoice over me,
those who boast against me when my foot slips.”

17 For I am ready to fall,
and my pain is ever with me.
18 I confess my iniquity;
I am sorry for my sin.
19 Those who are my foes without cause are mighty,
and many are those who hate me wrongfully.
20 Those who render me evil for good
are my adversaries because I follow after good.

21 Do not forsake me, O LORD;
O my God, do not be far from me;
22 make haste to help me,
O Lord, my salvation.

Psalms (Evening)
Psalm 119:25–48

25 My soul clings to the dust;
revive me according to your word.
26 When I told of my ways, you answered me;
teach me your statutes.
27 Make me understand the way of your precepts,
and I will meditate on your wondrous works.
28 My soul melts away for sorrow;
strengthen me according to your word.
29 Put false ways far from me;
and graciously teach me your law.
30 I have chosen the way of faithfulness;
I set your ordinances before me.
31 I cling to your decrees, O LORD;
let me not be put to shame.
32 I run the way of your commandments,
for you enlarge my understanding.

33 Teach me, O LORD, the way of your statutes,
and I will observe it to the end.
34 Give me understanding, that I may keep your law
and observe it with my whole heart.
35 Lead me in the path of your commandments,
for I delight in it.
36 Turn my heart to your decrees,
and not to selfish gain.
37 Turn my eyes from looking at vanities;
give me life in your ways.
38 Confirm to your servant your promise,
which is for those who fear you.
39 Turn away the disgrace that I dread,
for your ordinances are good.
40 See, I have longed for your precepts;
in your righteousness give me life.

41 Let your steadfast love come to me, O LORD,
your salvation according to your promise.
42 Then I shall have an answer for those who taunt me,
for I trust in your word.
43 Do not take the word of truth utterly out of my mouth,
for my hope is in your ordinances.
44 I will keep your law continually,
forever and ever.
45 I shall walk at liberty,
for I have sought your precepts.
46 I will also speak of your decrees before kings,
and shall not be put to shame;
47 I find my delight in your commandments,
because I love them.
48 I revere your commandments, which I love,
and I will meditate on your statutes.

Old Testament
1 Kings 9:24–10:13

24 But Pharaoh’s daughter went up from the city of David to her own house that Solomon had built for her; then he built the Millo.

25 Three times a year Solomon used to offer up burnt offerings and sacrifices of well-being on the altar that he built for the LORD, offering incense before the LORD. So he completed the house.

26 King Solomon built a fleet of ships at Ezion-geber, which is near Eloth on the shore of the Red Sea, in the land of Edom. 27 Hiram sent his servants with the fleet, sailors who were familiar with the sea, together with the servants of Solomon. 28 They went to Ophir, and imported from there four hundred twenty talents of gold, which they delivered to King Solomon.

10 When the queen of Sheba heard of the fame of Solomon, (fame due to the name of the LORD), she came to test him with hard questions. 2 She came to Jerusalem with a very great retinue, with camels bearing spices, and very much gold, and precious stones; and when she came to Solomon, she told him all that was on her mind. 3 Solomon answered all her questions; there was nothing hidden from the king that he could not explain to her. 4 When the queen of Sheba had observed all the wisdom of Solomon, the house that he had built, 5 the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his valets, and his burnt offerings that he offered at the house of the LORD, there was no more spirit in her.

6 So she said to the king, “The report was true that I heard in my own land of your accomplishments and of your wisdom, 7 but I did not believe the reports until I came and my own eyes had seen it. Not even half had been told me; your wisdom and prosperity far surpass the report that I had heard. 8 Happy are your wives! Happy are these your servants, who continually attend you and hear your wisdom! 9 Blessed be the LORD your God, who has delighted in you and set you on the throne of Israel! Because the LORD loved Israel forever, he has made you king to execute justice and righteousness.” 10 Then she gave the king one hundred twenty talents of gold, a great quantity of spices, and precious stones; never again did spices come in such quantity as that which the queen of Sheba gave to King Solomon.

11 Moreover, the fleet of Hiram, which carried gold from Ophir, brought from Ophir a great quantity of almug wood and precious stones. 12 From the almug wood the king made supports for the house of the LORD, and for the king’s house, lyres also and harps for the singers; no such almug wood has come or been seen to this day.

13 Meanwhile King Solomon gave to the queen of Sheba every desire that she expressed, as well as what he gave her out of Solomon’s royal bounty. Then she returned to her own land, with her servants.

New Testament
James 3:1–12

3 Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. 2 For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. 3 If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4 Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great exploits.

How great a forest is set ablaze by a small fire! 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8 but no one can tame the tongue—a restless evil, full of deadly poison. 9 With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.

Mark 15:1–11

15 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.

6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead.

The Book of Common Prayer: And Administration of the Sacraments and Other Rites and Ceremonies of the Church

Community Reflections of the Light
R. Judson Carlberg   Gordon College

Community Reflections... - Call to Worship
Elaine Phillips   Gordon College

Joining with God in His Work
Faculty Panel   Boston College

Psalms Collective Experience Jewish People
Rabbi A. James Rudin   Boston College

Fulfilling Your Call
Andy Mills   Gordon College

Hermeneutics Beyond Realism
Lauren Barthold   Gordon College

Deep Calls to Deep
Greg Carmer   Gordon College

The Problem with Praise
Stan Gaede   Gordon College

The Long Game
Barry H. Corey Biola University

Apocrypha Witness Between the Testaments L4 2 Esdras
David A. deSilva, Ph.D.

Apocrypha Witness Between the Testaments L5 Tobit, Susanna, Baruch, Bel
David A. deSilva, Ph.D.