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

1/20/2019     Yesterday     Tomorrow
     Exodus 7 - 9

Exodus 7

Moses and Aaron Before Pharaoh

Exodus 7 1 And the LORD said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron shall be your prophet. 2 You shall speak all that I command you, and your brother Aaron shall tell Pharaoh to let the people of Israel go out of his land. 3 But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in the land of Egypt, 4 Pharaoh will not listen to you. Then I will lay my hand on Egypt and bring my hosts, my people the children of Israel, out of the land of Egypt by great acts of judgment. 5 The Egyptians shall know that I am the LORD, when I stretch out my hand against Egypt and bring out the people of Israel from among them.” 6 Moses and Aaron did so; they did just as the LORD commanded them. 7 Now Moses was eighty years old, and Aaron eighty-three years old, when they spoke to Pharaoh.

8 Then the LORD said to Moses and Aaron, 9 “When Pharaoh says to you, ‘Prove yourselves by working a miracle,’ then you shall say to Aaron, ‘Take your staff and cast it down before Pharaoh, that it may become a serpent.’ ” 10 So Moses and Aaron went to Pharaoh and did just as the LORD commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. 11 Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. 12 For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs. 13 Still Pharaoh’s heart was hardened, and he would not listen to them, as the LORD had said.

The First Plague: Water Turned to Blood

14 Then the LORD said to Moses, “Pharaoh’s heart is hardened; he refuses to let the people go. 15 Go to Pharaoh in the morning, as he is going out to the water. Stand on the bank of the Nile to meet him, and take in your hand the staff that turned into a serpent. 16 And you shall say to him, ‘The LORD, the God of the Hebrews, sent me to you, saying, “Let my people go, that they may serve me in the wilderness.” But so far, you have not obeyed. 17 Thus says the LORD, “By this you shall know that I am the LORD: behold, with the staff that is in my hand I will strike the water that is in the Nile, and it shall turn into blood. 18 The fish in the Nile shall die, and the Nile will stink, and the Egyptians will grow weary of drinking water from the Nile.” ’ ” 19 And the LORD said to Moses, “Say to Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt, over their rivers, their canals, and their ponds, and all their pools of water, so that they may become blood, and there shall be blood throughout all the land of Egypt, even in vessels of wood and in vessels of stone.’ ”

20 Moses and Aaron did as the LORD commanded. In the sight of Pharaoh and in the sight of his servants he lifted up the staff and struck the water in the Nile, and all the water in the Nile turned into blood. 21 And the fish in the Nile died, and the Nile stank, so that the Egyptians could not drink water from the Nile. There was blood throughout all the land of Egypt. 22 But the magicians of Egypt did the same by their secret arts. So Pharaoh’s heart remained hardened, and he would not listen to them, as the LORD had said. 23 Pharaoh turned and went into his house, and he did not take even this to heart. 24 And all the Egyptians dug along the Nile for water to drink, for they could not drink the water of the Nile.

25 Seven full days passed after the LORD had struck the Nile.

Exodus 8

The Second Plague: Frogs

Exodus 8 1 Then the LORD said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the LORD, “Let my people go, that they may serve me. 2 But if you refuse to let them go, behold, I will plague all your country with frogs. 3 The Nile shall swarm with frogs that shall come up into your house and into your bedroom and on your bed and into the houses of your servants and your people, and into your ovens and your kneading bowls. 4 The frogs shall come up on you and on your people and on all your servants.” ’ ” 5  And the LORD said to Moses, “Say to Aaron, ‘Stretch out your hand with your staff over the rivers, over the canals and over the pools, and make frogs come up on the land of Egypt!’ ” 6 So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. 7 But the magicians did the same by their secret arts and made frogs come up on the land of Egypt.

8 Then Pharaoh called Moses and Aaron and said, “Plead with the LORD to take away the frogs from me and from my people, and I will let the people go to sacrifice to the LORD.” 9 Moses said to Pharaoh, “Be pleased to command me when I am to plead for you and for your servants and for your people, that the frogs be cut off from you and your houses and be left only in the Nile.” 10 And he said, “Tomorrow.” Moses said, “Be it as you say, so that you may know that there is no one like the LORD our God. 11 The frogs shall go away from you and your houses and your servants and your people. They shall be left only in the Nile.” 12 So Moses and Aaron went out from Pharaoh, and Moses cried to the LORD about the frogs, as he had agreed with Pharaoh. 13 And the LORD did according to the word of Moses. The frogs died out in the houses, the courtyards, and the fields. 14 And they gathered them together in heaps, and the land stank. 15 But when Pharaoh saw that there was a respite, he hardened his heart and would not listen to them, as the LORD had said.

The Third Plague: Gnats

16 Then the LORD said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, so that it may become gnats in all the land of Egypt.’ ” 17 And they did so. Aaron stretched out his hand with his staff and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats in all the land of Egypt. 18 The magicians tried by their secret arts to produce gnats, but they could not. So there were gnats on man and beast. 19 Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he would not listen to them, as the LORD had said.

The Fourth Plague: Flies

20 Then the LORD said to Moses, “Rise up early in the morning and present yourself to Pharaoh, as he goes out to the water, and say to him, ‘Thus says the LORD, “Let my people go, that they may serve me. 21 Or else, if you will not let my people go, behold, I will send swarms of flies on you and your servants and your people, and into your houses. And the houses of the Egyptians shall be filled with swarms of flies, and also the ground on which they stand. 22 But on that day I will set apart the land of Goshen, where my people dwell, so that no swarms of flies shall be there, that you may know that I am the LORD in the midst of the earth. 23 Thus I will put a division between my people and your people. Tomorrow this sign shall happen.” ’ ” 24 And the LORD did so. There came great swarms of flies into the house of Pharaoh and into his servants’ houses. Throughout all the land of Egypt the land was ruined by the swarms of flies.

25 Then Pharaoh called Moses and Aaron and said, “Go, sacrifice to your God within the land.” 26 But Moses said, “It would not be right to do so, for the offerings we shall sacrifice to the LORD our God are an abomination to the Egyptians. If we sacrifice offerings abominable to the Egyptians before their eyes, will they not stone us? 27 We must go three days’ journey into the wilderness and sacrifice to the LORD our God as he tells us.” 28 So Pharaoh said, “I will let you go to sacrifice to the LORD your God in the wilderness; only you must not go very far away. Plead for me.” 29 Then Moses said, “Behold, I am going out from you and I will plead with the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, tomorrow. Only let not Pharaoh cheat again by not letting the people go to sacrifice to the LORD.” 30 So Moses went out from Pharaoh and prayed to the LORD. 31 And the LORD did as Moses asked, and removed the swarms of flies from Pharaoh, from his servants, and from his people; not one remained. 32 But Pharaoh hardened his heart this time also, and did not let the people go.

Exodus 9

The Fifth Plague: Egyptian Livestock Die

Exodus 9:1 Then the LORD said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews, “Let my people go, that they may serve me. 2 For if you refuse to let them go and still hold them, 3 behold, the hand of the LORD will fall with a very severe plague upon your livestock that are in the field, the horses, the donkeys, the camels, the herds, and the flocks.   ( Apparently stabled livestock did not succumb to the pestilence. Although incredibly severe, some animals were still alive afterward for Egypt to continue without total loss to an economy that depended upon domesticated animals. A few months later, when the seventh plague struck, there were still some cattle, which, if left in the field, would have died (9:19). horses . . . camels. Horses, which were common in the period, had been brought into military service by the Hyksos. See Introduction: Author and Date. Camels were a domesticated animal by this time in the fifteenth century B.C. a very severe plague. In listing the different kinds of livestock, the severe nature of the plague was emphatically underscored as one that would for the first time target personal property. Egyptian literature and paintings substantiate how valuable livestock was to them. Whatever the exact nature of this pestilence—anthrax, murrain, or other livestock disease—it was clearly contagious and fatal. Religious implications were obvious: Egypt prized the bull as a sacred animal with special attention and worship being given to the Apis bull, the sacred animal of the god Ptah. Heliopolis venerated the bull, Mnevis. Further, the goddess Hathor, represented by a cow, or a cow-woman image, was worshiped in several cities. )  ESV MacArthur Study Bible, Personal Size   4 But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing of all that belongs to the people of Israel shall die.” ’ ” 5 And the LORD set a time, saying, “Tomorrow the LORD will do this thing in the land.” 6 And the next day the LORD did this thing. All the livestock of the Egyptians died, but not one of the livestock of the people of Israel died. 7 And Pharaoh sent, and behold, not one of the livestock of Israel was dead. But the heart of Pharaoh was hardened, and he did not let the people go.

The Sixth Plague: Boils

8 And the LORD said to Moses and Aaron, “Take handfuls of soot from the kiln, and let Moses throw them in the air in the sight of Pharaoh. 9 It shall become fine dust over all the land of Egypt, and become boils breaking out in sores on man and beast throughout all the land of Egypt.” 10 So they took soot from the kiln and stood before Pharaoh. And Moses threw it in the air, and it became boils breaking out in sores on man and beast. 11 And the magicians could not stand before Moses because of the boils, for the boils came upon the magicians and upon all the Egyptians. 12 But the LORD hardened the heart of Pharaoh, and he did not listen to them, as the LORD had spoken to Moses.

The Seventh Plague: Hail

13 Then the LORD said to Moses, “Rise up early in the morning and present yourself before Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews, “Let my people go, that they may serve me. 14 For this time I will send all my plagues on you yourself, and on your servants and your people, so that you may know that there is none like me in all the earth. 15 For by now I could have put out my hand and struck you and your people with pestilence, and you would have been cut off from the earth. 16 But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. 17 You are still exalting yourself against my people and will not let them go. 18 Behold, about this time tomorrow I will cause very heavy hail to fall, such as never has been in Egypt from the day it was founded until now. 19 Now therefore send, get your livestock and all that you have in the field into safe shelter, for every man and beast that is in the field and is not brought home will die when the hail falls on them.” ’ ” 20 Then whoever feared the word of the LORD among the servants of Pharaoh hurried his slaves and his livestock into the houses, 21 but whoever did not pay attention to the word of the LORD left his slaves and his livestock in the field.

22 Then the LORD said to Moses, “Stretch out your hand toward heaven, so that there may be hail in all the land of Egypt, on man and beast and every plant of the field, in the land of Egypt.” 23 Then Moses stretched out his staff toward heaven, and the LORD sent thunder and hail, and fire ran down to the earth. And the LORD rained hail upon the land of Egypt. 24 There was hail and fire flashing continually in the midst of the hail, very heavy hail, such as had never been in all the land of Egypt since it became a nation. 25 The hail struck down everything that was in the field in all the land of Egypt, both man and beast. And the hail struck down every plant of the field and broke every tree of the field. 26 Only in the land of Goshen, where the people of Israel were, was there no hail.

27 Then Pharaoh sent and called Moses and Aaron and said to them, “This time I have sinned; the LORD is in the right, and I and my people are in the wrong. 28 Plead with the LORD, for there has been enough of God’s thunder and hail. I will let you go, and you shall stay no longer.” 29 Moses said to him, “As soon as I have gone out of the city, I will stretch out my hands to the LORD. The thunder will cease, and there will be no more hail, so that you may know that the earth is the LORD’s. 30 But as for you and your servants, I know that you do not yet fear the LORD God.” 31 (The flax and the barley were struck down, for the barley was in the ear and the flax was in bud. 32 But the wheat and the emmer were not struck down, for they are late in coming up.) 33 So Moses went out of the city from Pharaoh and stretched out his hands to the LORD, and the thunder and the hail ceased, and the rain no longer poured upon the earth. 34 But when Pharaoh saw that the rain and the hail and the thunder had ceased, he sinned yet again and hardened his heart, he and his servants. 35 So the heart of Pharaoh was hardened, and he did not let the people of Israel go, just as the LORD had spoken through Moses.

ESV Study Bible

What I'm Reading

The Supreme Court Quietly Gives Religious Liberty a Big Win

By Monica Burke 1/17/2018

     It’s a victory in a battle that never should have happened in the first place.

     Religious liberty and freedom of conscience won big at the Supreme Court last week, just in time for Religious Freedom Day on Jan. 16.

     The justices declined last week to hear a legal challenge against a Mississippi law that protects citizens, small businesses, government employees, and charities from official discrimination by government if they believe that marriage is between one man and one woman.

     The Mississippi law benefits people on both sides of the marriage debate because when a government can punish one group of citizens for dissenting from cultural orthodoxy, it can punish any group for any belief.

     In declining to hear a case against Mississippi’s Protecting Freedom of Conscience from Government Discrimination Act (HB 1523), the Supreme Court let stand the 5th U.S. Circuit Court of Appeal’s decision in the face of challenges by the ACLU and Lambda Legal.

     Now a year after HB 1523 was passed, Mississippians know they are free to live according to their religious beliefs about marriage without fear of losing their livelihoods.

Click here to go to source

Monica Burke is a research assistant in the DeVos Center for Religion and Civil Society at The Heritage Foundation. @MonicaGBurke

A Guide to Basic Differences Between Left and Right

By Dennis Prager 1/16/2017

                Left: government

                Right: the Creator

Human Nature

                Left: basically good (Therefore, society is primarily responsible for evil.)

                Right: not basically good (Therefore, the individual is primarily responsible for


Economic Goal

                Left: equality

                Right: prosperity

Primary Role of the State

                Left: increase and protect equality

                Right: increase and protect liberty

Click here to go to source

     Stream contributor Dennis Prager, one of America’s most respected radio talk show hosts, has been broadcasting in Los Angeles since 1982. His popular show became nationally syndicated in 1999 and airs live, Monday through Friday, 9am to 12pm (Pacific Time), 12pm to 3pm (Eastern) from his home station, KRLA.

Dennis Prager Books:

Keeping the Faith in a Faithless Age

By Albert Mohler 8/01/2017

     “The greatest question of our time,” historian Will Durant offered, “is not communism versus individualism, not Europe versus America, not even East versus the West; it is whether men can live without God.” That question, it now appears, will be answered in our own day.

     For centuries, the Christian church has been the center of Western civilization. Western culture, government, law, and society were based on explicitly Christian principles.

     Concern for the individual, a commitment to human rights, and respect for the good, the beautiful, and the true—all of these grew out of Christian convictions and the influence of revealed religion.

     All of these, we now hasten to add, are under serious attack. The very notion of right and wrong is now discarded by large sectors of American society. Where it is not discarded, it is often debased. Taking a page out of Alice’s Adventures in Wonderland, modern secularists simply declare wrong, right, and right, wrong.


     Quaker theologian D. Elton Trueblood once described America as a “cut flower civilization.” Our culture, he argued, is cut off’ from its Christian roots like a flower cut at the stem. Though the flower will hold its beauty for a time, it is destined to wither and die.

     When Trueblood spoke those words more than two decades ago, the flower still had some color and signs of life. But the blossom has long since lost its vitality, and it is time for the fallen petals to be acknowledged.

     “If God does not exist,” Fyodor Dostoevsky’s Ivan Karamazov argued, “everything is permitted.” The permissiveness of modern American society can scarcely be exaggerated, but it can be traced directly to the fact that modern men and women act as if God does not exist or is powerless to accomplish His will.

     The Christian church now finds itself facing a new reality. The church no longer represents the central core of Western culture. Though outposts of Christian influence remain, these are exceptions rather than the rule. For the most part, the church has been displaced by the reign of secularism.

     The daily newspaper brings a constant barrage that confirms the current state of American society. This age is not the first to see unspeakable horror and evil, but it is the first to deny any consistent basis for identifying evil as evil or good as good.

     The faithful church is, for the most part, tolerated as one voice in the public arena, but only so long as it does not attempt to exercise any credible influence on the state of affairs. Should the church speak forcefully to an issue of public debate, it is castigated as coercive and out of date.


     How does the church think of itself as it faces this new reality? During the 1980s, it was possible to think in ambitious terms about the church as the vanguard of a moral majority. That confidence has been seriously shaken by the events of the past decade.

     Little progress toward the re-establishment of a moral center of gravity can be detected. Instead, the culture has moved swiftly toward a more complete abandonment of all moral conviction.

     The confessing church must now be willing to be a moral minority, if that is what the times demand. The church has no right to follow the secular siren call toward moral revisionism and politically correct positions on the issues of the day.

     Whatever the issue, the church must speak as the church—that is, as the community of fallen but redeemed, who stand under divine authority. The concern of the church is not to know its own mind, but to know and follow the mind of God. The church’s convictions must not emerge from the ashes of our own fallen wisdom but from the authoritative Word of God, which reveals the wisdom of God and His commands.

     The church is to be a community of character. The character produced by a people who stand under the authority of the sovereign God of the universe will inevitably be at odds with a culture of unbelief.


     The American church faces a new situation. This new context is as current as the morning newspaper and as old as those first Christian churches in Corinth, Ephesus, Laodicea, and Rome. Eternity will record whether the American church is willing to submit only to the authority of God or whether the church will forfeit its calling in order to serve lesser gods.

     The church must awaken to its status as a moral minority and hold fast to the gospel we have been entrusted to preach. In so doing, the deep springs of permanent truth will reveal the church to be a life-giving oasis amid America’s moral desert.

Click here to go to source

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

     Albert Mohler Books |  Go to Books Page

The Renewed Mind and How to Have It

By John Piper 8/15/2004

(Ro 12:1–2)I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. ESV

     As I have thought and prayed about these verses, it seems to me that there are two more very large issues we should deal with before moving on to verse 3. I would like to give a week to each of them.

     The Will of God | One, which I hope to deal with next week, is the meaning of the term “the will of God.” Verse 2 says that we are to discern what is “the will of God.” It’s a very common phrase and I think that sometimes, when we use it, we may not know what we are talking about. That is not spiritually healthy. If you get into the habit of using religious language without knowing what you mean by it, you will increasingly become an empty shell. And many alien affections move into empty religious minds which have language but little or wrong content.

     The term “the will of God” has at least two and possibly three biblical meanings. First, there is the sovereign will of God, that always comes to pass without fail. Second, there is the revealed will of God in the Bible — do not steal, do not lie, do not kill, do not covet — and this will of God often does not come to pass. And third, there is the path of wisdom and spontaneous godliness — wisdom where we consciously apply the word of God with our renewed minds to complex moral circumstances, and spontaneous godliness where we live most of our lives without conscious reflection on the hundreds of things we say and do all day. Next week we need to sort this out and ask what Paul is referring to in Romans 12:2.

     Transformation by the Renewal of Your Mind | But today I want to focus on the phrase in Romans 12:2, “by the renewal of your mind.” Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” We are perfectly useless as Christ-exalting Christians if all we do is conform to the world around us. And the key to not wasting our lives with this kind of success and prosperity, Paul says, is being transformed. “Do not be conformed to this world, but be transformed.”

     “We are perfectly useless as Christians if all we do is conform to the world around us.”

Click here to go to source

      (@JohnPiper) 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.

     John Piper Books |  Go to Books Page

Read The Psalms In "1" Year

Psalm 10

Why Do You Hide Yourself?

10:1 Why, O LORD, do you stand far away?
Why do you hide yourself in times of trouble?

2 In arrogance the wicked hotly pursue the poor;
let them be caught in the schemes that they have devised.
3 For the wicked boasts of the desires of his soul,
and the one greedy for gain curses and renounces the LORD.
4 In the pride of his face the wicked does not seek him;
all his thoughts are, “There is no God.”
5 His ways prosper at all times;
your judgments are on high, out of his sight;
as for all his foes, he puffs at them.

ESV Reformation Study

Do You Want the Friends You Need?

By Greg Morse 1/17/2018

     He is often the subject of whispering.

     “Oh, here he comes — better get your Bibles out.”

     “No wonder no one invites him out to lunch; he can never just have a normal conversation.”

     “I can’t enjoy the game without being asked a million questions about my walk with the Lord and struggles with sin.”

     He is serious about holiness, concerned with his friends’ souls, and devoted to helping them to pursue Jesus with all their heart. Although Solomon calls him the sweetest of friends (Proverbs 27:9), he is often left outside in the wilderness of Christian gatherings to eat locusts and wild honey.

     He speaks with urgency, he speaks with sobriety, he says things others don’t. He makes Christians bail and jokers ask under their breath, “Why so serious?” His name is Earnest.

Click here to go to source

     Greg Morse is a content strategist for desiringGod.org and graduate of Bethlehem College & Seminary. He and his wife, Abigail, live in St. Paul.

Moralism is Not the Gospel (But Many Christians Think It Is)

By Albert Mohler 1/12/2018

     One of the most amazing statements by the Apostle Paul is his indictment of the Galatian Christians for abandoning the Gospel. “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel,” Paul declared. As he stated so emphatically, the Galatians had failed in the crucial test of discerning the authentic Gospel from its counterfeits.

     His words could not be more clear: “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed!” [Gal. 1:6-7]

     This warning from the Apostle Paul, expressed in the language of the Apostle’s shock and grief, is addressed not only to the church in Galatia, but to every congregation in every age. In our own day — and in our own churches — we desperately need to hear and to heed this warning. In our own time, we face false gospels no less subversive and seductive than those encountered and embraced by the Galatians.

     In our own context, one of the most seductive false gospels is moralism. This false gospel can take many forms and can emerge from any number of political and cultural impulses. Nevertheless, the basic structure of moralism comes down to this — the belief that the Gospel can be reduced to improvements in behavior.

     Sadly, this false gospel is particularly attractive to those who believe themselves to be evangelicals motivated by a biblical impulse. Far too many believers and their churches succumb to the logic of moralism and reduce the Gospel to a message of moral improvement. In other words, we communicate to lost persons the message that what God desires for them and demands of them is to get their lives straight.

Click here to go to source

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

     Albert Mohler Books |  Go to Books Page

The Institutes of the Christian Religion

Translated by Henry Beveridge

     CHAPTER 8.


This chapter consists of four parts. I. Some general observations necessary for the understanding of the subject are made by way of preface, sec. 1-5. II. Three things always to be attended to in ascertaining and expounding the meaning of the Moral Law, sec. 6-12. III. Exposition of the Moral Law, or the Ten Commandments, sec. 13-15. IV. The end for which the whole Law is intended--viz. to teach not only elementary principles, but perfection, sec. 51, to the end of the chapter.


1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin.

2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness is pleasing, iniquity is an abomination in his sight. Hence, how weak soever we may be, our duty is to cultivate the one, and shun the other.

3. From the knowledge of ourselves, furnished by the Law, we learn to discern our own utter powerlessness, we are ashamed; and seeing it is in vain to seek for righteousness in ourselves, are induced to seek it elsewhere.

4. Hence, God has annexed promises and threatening to his promises. These not limited to the present life, but embrace things heavenly and eternal. They, moreover, attest the spotless purity of God, his love of righteousness, and also his kindness towards us.

5. The Law shows, moreover, that there is nothing more acceptable to God than obedience. Hence, all superstitious and hypocritical modes of worship are condemned. A remedy against superstitious worship and human presumption.

6. The second part of the chapter, containing three observations or rules. First rule, Our life must be formed by the Law, not only to external honesty, but to inward and spiritual righteousness. In this respect, the Law of God differs from civil laws, he being a spiritual Lawgiver, man not. This rule of great extent, and not sufficiently attended to.

7. This first rule confirmed by the authority of Christ, and vindicated from the false dogma of Sophists, who say that Christ is only another Moses.

8. Second observation or rule to be carefully attended to--viz. that the end of the command must be inquired into, until it is ascertained what the Lawgiver approves or disapproves. Example. Where the Law approves, its opposite is condemned, and vice versa.

9. Full explanation of this latter point. Example.

10. The Law states what is most impious in each transgression, in order to show how heinous the transgression is. Example.

11. Third observation or rule regards the division of the Law into Two Tables: the former comprehending our duty to God; the latter, our duty to our neighbour. The connection between these necessary and inseparable. Their invariable order. Sum of the Law.

12. Division of the Law into Ten Commandments. Various distinctions made with regard to them, but the best distinction that which divides them into Two Tables. Four commandments belong to the First, and six to the Second Table.

13. The third part of the chapter, containing an exposition of the Decalogue. The preface vindicates the authority of the Law. This it does in three ways. First, by a declaration of its majesty.

14. The preface to the Law vindicates its authority. Secondly, by calling to mind God's paternal kindness.

15. Thirdly, by calling to mind the deliverance out of the land of Egypt. Why God distinguishes himself by certain epithets. Why mention is made of the deliverance from Egypt. In what way, and how far, the remembrance of this deliverance should still affect us.

16. Exposition of the First Commandment. Its end. What it is to have God, and to have strange gods. Adoration due to God, trust, invocation, thanksgiving, and also true religion, required by the Commandment. Superstition, Polytheism, and Atheism, forbidden. What meant by the words, "before me."

17. Exposition of the Second Commandment. The end and sum of it. Two parts. Short enumeration of forbidden shapes.

18. Why a threatening is added. Four titles applied to God, to make a deeper impression. He is called Mighty, Jealous, an Avenger, Merciful. Why said to be jealous. Reason drawn from analogy.

19. Exposition of the threatening which is added. First, as to visiting the iniquity of the fathers upon the children. A misinterpretation on this head refuted, and the genuine meaning of the threatening explained.

20. Whether this visiting of the sins of parents inconsistent with the divine justice. Apparently conflicting passages reconciled.

21. Exposition of the latter part--viz. the showing mercy to thousands. The use of this promise. Consideration of an exception of frequent occurrence. The extent of this blessing.

22. Exposition of the Third Commandment. The end and sum of it. Three parts. These considered. What it is to use the name of God in vain. Swearing. Distinction between this commandment and the Ninth.

23. An oath defined. It is a species of divine worship. This explained.

24. Many modes in which this commandment is violated. 1. By taking God to witness what we know is false. The insult thus offered.

25. Modes of violation continued. 2. Taking God to witness in trivial matters. Contempt thus shown. When and how an oath should be used. 3. Substituting the servants of God instead of himself when taking an oath.

26. The Anabaptists, who condemn all oaths, refuted. 1. By the authority of Christ, who cannot be opposed in anything to the Father. A passage perverted by the Anabaptists explained. The design of our Saviour in the passage. What meant by his there prohibiting oaths.

27. The lawfulness of oaths confirmed by Christ and the apostles. Some approve of public, but not of private oaths. The lawfulness of the latter proved both by reason and example. Instances from Scripture.

28. Exposition of the Fourth Commandment. Its end. Three purposes.

29. Explanation of the first purpose--viz. a shadowing forth of spiritual rest. This the primary object of the precept. God is therein set forth as our sanctifier; and hence we must abstain from work, that the work of God in us may not be hindered.

30. The number seven denoting perfection in Scripture, this commandment may, in that respect, denote the perpetuity of the Sabbath, and its completion at the last day.

31. Taking a simpler view of the commandment, the number is of no consequence, provided we maintain the doctrine of a perpetual rest from all our works, and, at the same time, avoid a superstitious observance of days. The ceremonial part of the commandment abolished by the advent of Christ.

32. The second and third purposes of the Commandment explained. These twofold and perpetual. This confirmed. Of religious assemblies.

33. Of the observance of the Lord's day, in answer to those who complain that the Christian people are thus trained to Judaism. Objection.

34. Ground of this institution. There is no kind of superstitious necessity. The sum of the Commandment.

35. The Fifth Commandment (the first of the Second Table), expounded. Its end and substance. How far honour due to parents. To whom the term father applies.

36. It makes no difference whether those to whom this honour is required are worthy or unworthy. The honour is claimed especially for parents. It consists of three parts. 1. Reverence.

37. Honour due to parents continued. 2. Obedience. 3. Gratitude. Why a promise added. In what sense it is to be taken. The present life a testimony of divine blessing. The reservation considered and explained.

38. Conversely a curse denounced on disobedient children. How far obedience due to parents, and those in the place of parents.

39. Sixth Commandment expounded. Its end and substance. God, as a spiritual Lawgiver, forbids the murder of the heart, and requires a sincere desire to preserve the life of our neighbour.

40. A twofold ground for this Commandment. 1. Man is the image of God. 2. He is our flesh.

41. Exposition of the Seventh Command. The end and substance of it. Remedy against fornication.

42. Continence an excellent gift, when under the control of God only. Altogether denied to some; granted only for a time to others. Argument in favour of celibacy refuted.

43. Each individual may refrain from marriage so long as he is fit to observe celibacy. True celibacy, and the proper use of it. Any man not gifted with continence wars with God and with nature, as constituted by him, in remaining unmarried. Chastity defined.

44. Precautions to be observed in married life. Everything repugnant to chastity here condemned.

45. Exposition of the Eighth Commandment. Its end and substance. Four kinds of theft. The bad acts condemned by this Commandment. Other peculiar kinds of theft.

46. Proper observance of this Commandment. Four heads. Application. 1. To the people and the magistrate. 2. To the pastors of the Church and their flocks. 3. To parents and children. 4. To the old and the young. 5. To servants and masters. 6. To individuals.

47. Exposition of the ninth Commandment. Its end and substance. The essence of the Commandment--detestation of falsehood, and the pursuit of truth. Two kinds of falsehood. Public and private testimony. The equity of this Commandment.

48. How numerous the violations of this Commandment. 1. By detraction. 2. By evil speaking--a thing contrary to the offices of Christian charity. 3. By scurrility or irony. 4. By prying curiosity, and proneness to harsh judgments.

49. Exposition of the Tenth Commandment. Its end and substance. What meant by the term Covetousness. Distinction between counsel and the covetousness here condemned.

50. Why God requires so much purity. Objection. Answer. Charity toward our neighbour here principally commended. Why house, wife, man-servant, maid-servant, ox, and ass, &c., are mentioned. Improper division of this Commandment into two.

51. The last part of the chapter. The end of the Law. Proof. A summary of the Ten Commandments. The Law delivers not merely rudiments and first principles, but a perfect standard of righteousness, modelled on the divine purity.

52. Why, in the Gospels and Epistles, the latter table only mentioned, and not the first. The same thing occurs in the Prophets.

53. An objection to what is said in the former section removed.

54. A conduct duly regulated by the divine Law, characterised by charity toward our neighbour. This subverted by those who give the first place to self-love. Refutation of their opinion.

55. Who our neighbour. Double error of the Schoolmen on this point.

56. This error consists, I. In converting precepts into counsels to be observed by monks.

57. Refutation of this error from Scripture and the ancient Theologians. Sophistical objection obviated.

58. Error of the Schoolmen consists, II. In calling hidden impiety and covetousness venial sins. Refutation drawn, 1. From a consideration of the whole Decalogue. 2. The testimony of an Apostle. 3. The authority of Christ. 4. The nature and majesty of God. 5. The sentence pronounced against sin. Conclusion.

59. Refutation drawn, 1. From a consideration of the whole Decalogue. 2. The testimony of an Apostle. 3. The authority of Christ. 4. The nature and majesty of God. 5. The sentence pronounced against sin. Conclusion.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion

Grace | Matthew 20

By Dr. Sinclair Ferguson

     In context the parable is making a larger point about the flow of redemptive history, and perhaps about the ingathering of the Gentiles. But within that context it is fascinating to see Jesus unpick the human heart. Had the all-day laborers not seen the latecomers receive their wages, they would presumably have accepted their payment without comment. It is the Master’s exhibition of grace that evokes their “righteous” indignation. Now we hear their murmuring spirit as they calculate what they have really deserved because of their works, in the light of what others have received in grace.

     This is the grace exposé. Without the demonstration of grace, the true nature of their hearts would not have been revealed.

     Of course we may assume that later on they told each other that their murmuring was an aberration. They were not usually “like that.” But the truth is their reaction was a revelation. It had never appeared before simply because they had never encountered such grace before.

     This “legal temper” has many faces.

     Sometimes it manifests itself in our service of God. Others (with lesser gifts, shorter experience, poorer preparation) are given positions in the church, and we are passed over. We are irked, not legalistic! But, to the contrary, what is irking us is the grace of God, which irritates us because deep down we still think that grace should always operate on the principle of merit, as a reward for, or at least a recognition of, our prior faithful service. After all, shouldn’t the one who is faithful in little be given much?

     Every form of jealousy, all coveting for oneself of what God has given to others, all seeing God’s distribution of gifts as related to performance rather than his fatherly pleasure and enjoyment, is infected with this. At the end of the day, it means my sense of personal identity and worth has become entwined with performance and its recognition rather than being rooted and grounded in Christ and his de-merited grace. This too is a subtle form of legalism. It emerges from my soul as though God’s grace to others drew it out of me like a powerful magnet. Grace lances the boil of merit.

     Excerpt from The Whole Christ: Legalism, Antinomianism, and Gospel Assurance

     Dr. Sinclair B. Ferguson is a Ligonier teaching fellow and distinguished visiting professor of systematic theology at Westminster Theological Seminary in Philadelphia.      Sinclair Ferguson Books |  Go to Books Page

  • Membership Matters
  • Being a Pastor
  • Gergory Of Nazianus

     Devotionals, notes, poetry and more

UCB The Word For Today
     The difference between Samson and Samuel (4)
     1/20/2018    Bob Gass

     ‘Thus far the LORD has helped us.’

(1 Sa 7:12) Then Samuel took a stone and set it up between Mizpah and Shen and called its name Ebenezer; for he said, “Till now the LORD has helped us.” ESV

     Difference four: Accountability. Samson had an independent attitude and refused to be accountable to anyone else. He was a ‘lone ranger’ who refused to work with others. And his erratic attempts at deliverance caused the Philistines to tax God’s people more and make their burdens heavier. Samuel, on the other hand, worked in consensus with others. When he prayed and God gave Israel a spectacular victory over their enemies, he refused to take any of the credit. ‘Then Samuel took a stone and set it up between Mizpeh and Shen, and called its name Ebenezer, saying, “Thus far has the LORD helped us.”’ Samson was ‘me’ focused, but Samuel was ‘us’ focused. The psalmist said, ‘Behold, how good and how pleasant it is for brethren to dwell together in unity…for there the LORD commanded the blessing’ (Psalm 133:1, 3 NKJV). The secret of walking in God’s blessing is not to operate alone, but cooperate with others. That’s how the New Testament church did it. ‘When they had further threatened them, they let them go…And being let go, they went to their own companions’ (Acts 4:21 23 NKJV). When the apostles came under attack, ‘they went to their own companions’. They had relationships in place with those who knew how to advise and guide them, strengthen and encourage them, pray and share God’s Word with them. You need such relationships too! And you can’t afford to wait until trouble comes before you establish them. Do it now, in the good times, and they’ll be there for you in the bad times.

Genesis 43-45
Matthew 12:22-50

UCB The Word For Today

     January 20, 2016

     It must be just as frustrating for those on the far right as it is for those on the far left to put up with the great disinterested middle-grounders. It seems the majority of people do not know what they believe and certainly have no idea why they believe this or that. The Bible calls these people luke warm and God has little use for them either. America is complacent about its complacency. I am reminded that Jesus said, “But who do you say that I am?”

     It is so easy for people today to do their own research on any topic, but, I guess it is just too much trouble. Most people who don’t believe the truths in the Bible have never read it for themselves and most people who claim to be Christians have never read the Bible either. I find that remarkable.

     Those who believe they believe in God but without passion in the heart, without anguish of mind, without uncertainty, without doubt, and even at times without despair, believe only in the idea of God, and not in God himself. --- Madeleine L’Engle

     Writer Michael Novak says that doubt is not so much a dividing line that separates people into different camps as it is a razor's edge that runs through every soul. Michael Novak, Belief and Unbelief

Belief and Unbelief: A Philosophy of Self-Knowledge

American Minute
     by Bill Federer

     On this day, January 20, 1961, President John F. Kennedy delivered his Inaugural Address, following prayers by a rabbi, a Protestant minister, a Catholic cardinal, a Greek Orthodox bishop, and a poem by Robert Frost. President Kennedy stated: “The same revolutionary beliefs for which our forebears fought are still at issue around the globe - The belief that the rights of man come not from the generosity of the state but from the hand of God.” President Kennedy concluded: “Let us go forth… asking His blessing and His help… knowing that here on earth God’s work must truly be our own.”

American Minute

A Testament Of Devotion
     Thomas R. Kelly

     In 1935 Clarence Pickett and Rufus Jones on behalf of the American Friends Service Committee had tried to get Thomas Kelly to go back to Germany after ten years' absence and spend a summer visiting German Friends. His illness and his call to Hawaii made that impossible but now, in the summer of 1938, the call came again and he accepted. During this summer in Germany the ripening process went on apace as he lived in intimate fellowship with German Quakers and with others of all social classes. It was a religious journey, and like the earlier Friends, he went about from place to place and lived in Friends' homes talking out their problems with them, sitting in silence with them, and sharing his witness with them. He wrote a friend of the fellowship that summer where he knew and was known in that which is eternal, "I think, for example, of a day laborer in Stuttgart whom I visited recently. He knows the Presence so well. And we talked for a half an hour and stood together in silence and fully understood each other. He can't even speak correct German, but oh what a precious soul . . . I have had several long talks with the wife of a German, who has horny hands from desperately hard work. She loves the oppressed and the poor and the simple folk in a way that reminds me of St. Francis of Assisi. She knows the depths of the Divine Presence, the peace and creative power that you know, and through no grace of my own, I know also. Such consecration of life is amazing." He was later to write on this inward fellowship which was the social pole of his message in the last years of his life, "When we are drowned in the overwhelming seas of the love of God, we find ourselves in a new and particular relation to a few of our fellows."

     He gave the Richard Cary Lecture at the German Yearly Meeting in 1938 presenting essentially the material which was included in his essay on The Eternal Now and Social Concern. It spoke to the condition of German Friends and they responded to him as they have scarcely done to any other American visitor. He left behind in Germany a memory that is still green.

     To him, the German experience seemed to clarify still further what had come a few months before. He wrote to his mother at the close of that summer, "I am not at all as I was when I came to Germany, as you will find when you see me." In long visits that we had immediately upon his return in September 1938, he kept repeating, "It is wonderful. I have been literally melted down by the love of God." He told several of his student friends later of a specific experience that he had had on his knees in the great cathedral at Cologne where he seemed to feel God laying the whole congealed suffering of humanity upon his heart-a burden too terrible to be borne­ but yet with His help bearable.

A Testament of Devotion
Lean Into God
     Compilation by RickAdams7

When we lose God,
it is not God who is lost.
--- Author Unknown

When Our Lord faced men with all the forces of evil in them,
and men who were clean living and moral and upright,
he did not pay any attention to the moral degradation of the one
or to the moral attainment of the other;
He looked at something we do not see,
viz., the disposition.
--- Oswald Chambers

I would rather teach one man to pray
than ten men to preach.
--- Charles Spurgeon

Give over thine own willing; give over thine own running; give over thine own desiring to know or to be anything, and sink down to the seed which God sows in the heart, and let that grow in thee, and be in thee, and breathe in thee, and act in thee, and thou shalt find by sweet experience that the Lord knows that, and loves and owns that, and will lead it to the inheritance of life, which is his portion.
--- Isaac Penington, 1616-1679 (Some Directions To The Panting Soul

... from here, there and everywhere

Proverbs 4:16-19
     by D.H. Stern

16     For they can’t sleep if they haven’t done evil,
they are robbed of sleep unless they make someone fall.
17     For they eat the bread of wickedness
and drink the wine of violence.
18     But the path of the righteous is like the light of dawn,
shining ever brighter until full daylight.
19     The way of the wicked is like darkness;
they don’t even know what makes them stumble.

Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
My Utmost For The Highest
     A Daily Devotional by Oswald Chambers

                Are you fresh for everything?

Except a man be born again, he cannot see the kingdom of God. --- John 3:3.

     Sometimes we are fresh for a prayer meeting but not fresh for cleaning boots!

     Being born again of the Spirit is an unmistakable work of God, as mysterious as the wind, as surprising as God Himself. We do not know where it begins, it is hidden away in the depths of our personal life. Being born again from above is a perennial, perpetual and eternal beginning, a freshness all the time in thinking and in talking and in living, the continual surprise of the life of God. Staleness is an indication of something out of joint with God—‘I must do this thing or it will never be done.’ That is the first sign of staleness. Are we freshly born this minute, or are we stale, raking in our minds for something to do? Freshness does not come from obedience but from the Holy Spirit; obedience keeps us in the light as God is in the light.

     Guard jealously your relationship to God. Jesus prayed “that they may be one, even as We are one”—nothing between. Keep all the life perennially open to Jesus Christ, don’t pretend with Him. Are you drawing your life from any other source than God Himself? If you are depending upon anything but Him, you will never know when He is gone.

     Being born of the Spirit means much more than we generally take it to mean. It gives us a new vision and keeps us absolutely fresh for everything by the perennial supply of the life of God.

My Utmost for His Highest

The Vow
     the Poetry of R.S. Thomas

                The Vow

The supreme vow is no
  vow but a concession
  to anger at the exigencies
  of language. The hero

  is he who advances
  with all his vocabulary
  intact to his final
  overthrow by an untruth.

The Poems of R.S. Thomas
Take Heart
     January 20

     In my Father’s house are many rooms; if it were not so, I would have told you.
--- John 14:2.

     If we were to think of every room in [the Father’s house] having its four enclosing walls, each would have its inscription written by God’s own hand.

     There are those who have often doubted their acceptance and forgiveness, who have walked in darkness and with difficulty stayed themselves on God, questioning whether they might not in the end be castaways; it stands inscribed, “Your many sins have been forgiven.”

     There are those who have felt all through life as if God were turned to be their enemy and were fighting against them. Their desires have been thwarted, their hearts pierced through and through with losses and crosses and cruel wounds, and failure upon failure has followed their plans. But it is written, “The LORD disciplines those he loves, as a father the son he delights in,” and “In all things God works for the good of those who love him.”

     And there are those who have yearnings of heart to feel God’s presence close and constant, to hear him and speak with him and be sure his is not, as some would say to them, a voice or a vision or a dream of their fond imagination. They have felt it at times so certain that they could say, “The LORD is the stronghold of my life—of whom shall I be afraid?” (Ps. 27:1). But clouds roll in on the assurance, and the voice seems far off or silent, as if it were among the trees of the garden, and it is toward evening, and there is doubt and fear. But it shall be “like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings the grass from the earth,” and his name shall be written as the “Father of the heavenly lights, who does not change like shifting shadows.” And the one who reads it shall say, “You are my Father, my God, the Rock my Savior.” Here is hope and aim for stricken spirits and solitary hearts. There is a Father, there is a home. The sky is not empty, the world is not orphaned. Doubtless, you are our Father, our Redeemer.
--- John Ker

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

On This Day   January 20
     Still Going

     The church of Jesus Christ is indestructible. Even the weakest Christians are precious in God’s sight, and death itself has no power over his people.

     Decius didn’t understand that. When Decius Trajan became ruler of Rome in 249, the empire was weakening. Barbarians were threatening northern borders, and morale was low. Decius, a soldier rigid and determined, blamed Christians for the weakness and unwieldiness of his empire.

     The emperor had a strategy. He thought if he removed the leaders of the church the entire fabric would dissolve. If you cut off the head, he said, the body will soon die. So in December 249, arrest warrants went out across the empire for prominent Christians, igniting the first empire-wide attack on the church. On January 20, 250, Fabian, nineteenth pope or bishop of Rome, was arrested, tried, and became the first to die.

     Decius reportedly said, “I would far rather receive news of a rival to the throne than of another bishop of Rome.”

     Few records remain of Fabian’s life and ministry. We know he improved the organization of the Roman church both above and below ground. He divided the city into seven congregations with a deacon in charge of each section, and he directed work on the catacombs. In those catacombs his broken body was later buried.

     But the church wasn’t buried. Brave Christians in Rome wrote from prison to Bishop Cyprian of Carthage: “What more glorious and blessed lot can fall to man by the grace of God, than to confess God the Lord amidst tortures and in the face of death itself; to confess Christ the Son of God with lacerated body and with a spirit departing, yet free; and to become fellow-sufferers with Christ. Though we have not yet shed our blood, we are ready to do so.”

     Decius died the next year, but the church he persecuted is still going strong.

     Jesus told him: Simon, son of Jonah, you are blessed! You didn’t discover this on your own. It was shown to you by my Father in heaven. So I will call you Peter, which means “a rock.” On this rock I will build my church, and death itself will not have power over it.
--- Matthew 16:17,18.

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

Morning and Evening
     Daily Readings / CHARLES H. SPURGEON

          Morning - January 20

     “Abel was a keeper of sheep." --- Genesis 4:2.

     As a shepherd Abel sanctified his work to the glory of God, and offered a sacrifice of blood upon his altar, and the Lord had respect unto Abel and his offering. This early type of our Lord is exceedingly clear and distinct. Like the first streak of light which tinges the east at sunrise, it does not reveal everything, but it clearly manifests the great fact that the sun is coming. As we see Abel, a shepherd and yet a priest, offering a sacrifice of sweet smell unto God, we discern our Lord, who brings before his Father a sacrifice to which Jehovah ever hath respect. Abel was hated by his brother—hated without a cause; and even so was the Saviour: the natural and carnal man hated the accepted man in whom the Spirit of grace was found, and rested not until his blood had been shed. Abel fell, and sprinkled his altar and sacrifice with his own blood, and therein sets forth the Lord Jesus slain by the enmity of man while serving as a priest before the Lord. “The good Shepherd layeth down his life for the sheep.” Let us weep over him as we view him slain by the hatred of mankind, staining the horns of his altar with his own blood. Abel’s blood speaketh. “The Lord said unto Cain, ‘The voice of thy brother’s blood crieth unto me from the ground.’ ” The blood of Jesus hath a mighty tongue, and the import of its prevailing cry is not vengeance but mercy. It is precious beyond all preciousness to stand at the altar of our good Shepherd! to see him bleeding there as the slaughtered priest, and then to hear his blood speaking peace to all his flock, peace in our conscience, peace between Jew and Gentile, peace between man and his offended Maker, peace all down the ages of eternity for blood-washed men. Abel is the first shepherd in order of time, but our hearts shall ever place Jesus first in order of excellence. Thou great Keeper of the sheep, we the people of thy pasture bless thee with our whole hearts when we see thee slain for us.

          Evening - January 20

     “Turn away mine eyes from beholding vanity; and quicken thou me in thy way.”
--- Psalm 119:37.

     There are divers kinds of vanity. The cap and bells of the fool, the mirth of the world, the dance, the lyre, and the cup of the dissolute, all these men know to be vanities; they wear upon their forefront their proper name and title. Far more treacherous are those equally vain things, the cares of this world and the deceitfulness of riches. A man may follow vanity as truly in the counting-house as in the theatre. If he be spending his life in amassing wealth, he passes his days in a vain show. Unless we follow Christ, and make our God the great object of life, we only differ in appearance from the most frivolous. It is clear that there is much need of the first prayer of our text. “Quicken thou me in thy way.” The Psalmist confesses that he is dull, heavy, lumpy, all but dead. Perhaps, dear reader, you feel the same. We are so sluggish that the best motives cannot quicken us, apart from the Lord himself. What! will not hell quicken me? Shall I think of sinners perishing, and yet not be awakened? Will not heaven quicken me? Can I think of the reward that awaiteth the righteous, and yet be cold? Will not death quicken me? Can I think of dying, and standing before my God, and yet be slothful in my Master’s service? Will not Christ’s love constrain me? Can I think of his dear wounds, can I sit at the foot of his cross, and not be stirred with fervency and zeal? It seems so! No mere consideration can quicken us to zeal, but God himself must do it, hence the cry, “Quicken thou me.” The Psalmist breathes out his whole soul in vehement pleadings: his body and his soul unite in prayer. “Turn away mine eyes,” says the body: “Quicken thou me,” cries the soul. This is a fit prayer for every day. O Lord, hear it in my case this night.

Morning and Evening
Amazing Grace
     January 20


     John Greenleaf Whittier, 1807–1892

     In repentance and rest is your salvation, in quietness and trust is your strength. (Isaiah 30:15)

     So often in our modern lives we attack our problems with frantic and hurried activity, creating unnecessary stress for ourselves. We easily forget that our heavenly Father can assist us in meeting our daily challenges with serenity and calm assurance. We need the quiet confidence in God and a peaceful resting in His eternal love that is reflected in this beautiful text by John Greenleaf Whittier, “America’s beloved Quaker poet.” Whittier’s poetic lines remind us of this so clearly, admonishing us to listen carefully for God’s “still small voice of calm” in the midst of all of life’s turbulence.

     Whittier was a good example of quiet godly life in his speech, dress, and writings. It has been said that he “left upon our literature the stamp of genius and upon our religion the touch of sanity.”

     “A good hymn is the best use to which poetry can be devoted, though I do not claim to have succeeded in writing one,” wrote Whittier. Hymnal editors, however, have collected and edited enough of his poems to make seventy-five hymns.

     John Greenleaf Whittier’s life expressed the steadfast rest in his heavenly Father’s love that these words suggest. As you read, why not decide now to let Him guide you and give you peace in this hectic world.

     Dear Lord and Father of mankind, forgive our fev’rish ways! Reclothe us in our rightful mind; in purer lives Thy service find, in deeper rev’rence, praise.
     In simple trust like theirs who heard, beside the Syrian sea, the gracious calling of the Lord, let us, like them, without a word rise up and follow Thee.
     Drop Thy still dews of quietness till all our strivings cease; take from our souls the strain and stress, and let our ordered lives confess the beauty of Thy peace.
     Breathe thru the heats of our desire Thy coolness and Thy balm; let sense be dumb, let flesh retire; speak thru the earthquake, wind and fire, O still small voice of calm.

     For Today: Mark 1:16–20; 4:6; 2 Timothy 1:9; 1 Peter 2:9; 1 John 1:9.

     Breathe this prayer as you begin your activities today—“Lord, grant to me a quiet mind, that trusting Thee … for Thou art kind … I may go on without a fear, for Thou, my Lord, art always near.” Use this musical message to remember ---

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions
Our God Reigns
     Alistair Begg

Pt 1

Pt 2

Exodus 7 - 9
     Brett Meador | Athey Creek

Pharaoh's Four Exodus 8-10
s2-038 | 8-03-2014

Exodus 7-8
m2-036 | 8-6-2014

Jacob's Trouble: 9:13-18
s2-039 | 8-10-2014

Exodus 9
m2-037 | 8-13-2014

     ==============================      ==============================

Exodus 7 - 9

The Fatherhood of God
Alistair Begg

Some Thoughts on Providence
Alistair Begg

The Postscript
Alistair Begg

The Lion's Mouth
Alistair Begg

His Kingdom is Forever
Alistair Begg

God of the Exiles
Alistair Begg

The King of Heaven 1
Alistair Begg

No God Like Yahweh
Alistair Begg

The King of Heaven 2
Alistair Begg

Pride Poisons Ethnic Harmony
John Piper | Desiring God