2 Chronicles 6 - 8
Solomon Blesses the People2 Chronicles 6:1 Then Solomon said, “The LORD has said that he would dwell in thick darkness. 2 But I have built you an exalted house, a place for you to dwell in forever.” 3 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. 4 And he said, “Blessed be the LORD, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father, saying, 5 ‘Since the day that I brought my people out of the land of Egypt, I chose no city out of all the tribes of Israel in which to build a house, that my name might be there, and I chose no man as prince over my people Israel; 6 but I have chosen Jerusalem that my name may be there, and I have chosen David to be over my people Israel.’ 7 Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel. 8 But the LORD said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart. 9 Nevertheless, it is not you who shall build the house, but your son who shall be born to you shall build the house for my name.’ 10 Now the LORD has fulfilled his promise that he made. For I have risen in the place of David my father and sit on the throne of Israel, as the LORD promised, and I have built the house for the name of the LORD, the God of Israel. 11 And there I have set the ark, in which is the covenant of the LORD that he made with the people of Israel.”
Solomon’s Prayer of Dedication12 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands. 13 Solomon had made a bronze platform five cubits long, five cubits wide, and three cubits high, and had set it in the court, and he stood on it. Then he knelt on his knees in the presence of all the assembly of Israel, and spread out his hands toward heaven, 14 and said, “O LORD, God of Israel, there is no God like you, in heaven or on earth, keeping covenant and showing steadfast love to your servants who walk before you with all their heart, 15 who have kept with your servant David my father what you declared to him. You spoke with your mouth, and with your hand have fulfilled it this day. 16 Now therefore, O LORD, God of Israel, keep for your servant David my father what you have promised him, saying, ‘You shall not lack a man to sit before me on the throne of Israel, if only your sons pay close attention to their way, to walk in my law as you have walked before me.’ 17 Now therefore, O LORD, God of Israel, let your word be confirmed, which you have spoken to your servant David.
18 “But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built! 19 Yet have regard to the prayer of your servant and to his plea, O LORD my God, listening to the cry and to the prayer that your servant prays before you, 20 that your eyes may be open day and night toward this house, the place where you have promised to set your name, that you may listen to the prayer that your servant offers toward this place. 21 And listen to the pleas of your servant and of your people Israel, when they pray toward this place. And listen from heaven your dwelling place, and when you hear, forgive.
22 “If a man sins against his neighbor and is made to take an oath and comes and swears his oath before your altar in this house, 23 then hear from heaven and act and judge your servants, repaying the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.
24 “If your people Israel are defeated before the enemy because they have sinned against you, and they turn again and acknowledge your name and pray and plead with you in this house, 25 then hear from heaven and forgive the sin of your people Israel and bring them again to the land that you gave to them and to their fathers.
26 “When heaven is shut up and there is no rain because they have sinned against you, if they pray toward this place and acknowledge your name and turn from their sin, when you afflict them, 27 then hear in heaven and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk, and grant rain upon your land, which you have given to your people as an inheritance.
28 “If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemies besiege them in the land at their gates, whatever plague, whatever sickness there is, 29 whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing his own affliction and his own sorrow and stretching out his hands toward this house, 30 then hear from heaven your dwelling place and forgive and render to each whose heart you know, according to all his ways, for you, you only, know the hearts of the children of mankind, 31 that they may fear you and walk in your ways all the days that they live in the land that you gave to our fathers.
32 “Likewise, when a foreigner, who is not of your people Israel, comes from a far country for the sake of your great name and your mighty hand and your outstretched arm, when he comes and prays toward this house, 33 hear from heaven your dwelling place and do according to all for which the foreigner calls to you, in order that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house that I have built is called by your name.
34 “If your people go out to battle against their enemies, by whatever way you shall send them, and they pray to you toward this city that you have chosen and the house that I have built for your name, 35 then hear from heaven their prayer and their plea, and maintain their cause.
36 “If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to a land far or near, 37 yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captivity, saying, ‘We have sinned and have acted perversely and wickedly,’ 38 if they repent with all their heart and with all their soul in the land of their captivity to which they were carried captive, and pray toward their land, which you gave to their fathers, the city that you have chosen and the house that I have built for your name, 39 then hear from heaven your dwelling place their prayer and their pleas, and maintain their cause and forgive your people who have sinned against you. 40 Now, O my God, let your eyes be open and your ears attentive to the prayer of this place.
41 “And now arise, O LORD God, and go to your resting place,
you and the ark of your might.
Let your priests, O LORD God, be clothed with salvation,
and let your saints rejoice in your goodness.
42 O LORD God, do not turn away the face of your anointed one!
Remember your steadfast love for David your servant.”
2 Chronicles 7
Fire from Heaven2 Chronicles 7:1 As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple. 2 And the priests could not enter the house of the LORD, because the glory of the LORD filled the LORD’s house. 3 When all the people of Israel saw the fire come down and the glory of the LORD on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the LORD, saying, “For he is good, for his steadfast love endures forever.”
The Dedication of the Temple4 Then the king and all the people offered sacrifice before the LORD. 5 King Solomon offered as a sacrifice 22,000 oxen and 120,000 sheep. So the king and all the people dedicated the house of God. 6 The priests stood at their posts; the Levites also, with the instruments for music to the LORD that King David had made for giving thanks to the LORD—for his steadfast love endures forever—whenever David offered praises by their ministry; opposite them the priests sounded trumpets, and all Israel stood.
7 And Solomon consecrated the middle of the court that was before the house of the LORD, for there he offered the burnt offering and the fat of the peace offerings, because the bronze altar Solomon had made could not hold the burnt offering and the grain offering and the fat.
8 At that time Solomon held the feast for seven days, and all Israel with him, a very great assembly, from Lebo-hamath to the Brook of Egypt. 9 And on the eighth day they held a solemn assembly, for they had kept the dedication of the altar seven days and the feast seven days. 10 On the twenty-third day of the seventh month he sent the people away to their homes, joyful and glad of heart for the prosperity that the LORD had granted to David and to Solomon and to Israel his people.
If My People Pray11 Thus Solomon finished the house of the LORD and the king’s house. All that Solomon had planned to do in the house of the LORD and in his own house he successfully accomplished. 12 Then the LORD appeared to Solomon in the night and said to him: “I have heard your prayer and have chosen this place for myself as a house of sacrifice. 13 When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, 2 Chronicles 7:14 if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.
2 Chronicles 12:6 Then the princes of Israel and the king humbled themselves and said, “The LORD is righteous.”15 Now my eyes will be open and my ears attentive to the prayer that is made in this place. 16 For now I have chosen and consecrated this house that my name may be there forever. My eyes and my heart will be there for all time. 17 And as for you, if you will walk before me as David your father walked, doing according to all that I have commanded you and keeping my statutes and my rules, 18 then I will establish your royal throne, as I covenanted with David your father, saying, ‘You shall not lack a man to rule Israel.’
2 Chronicles 13:14 And when Judah looked, behold, the battle was in front of and behind them. And they cried to the LORD, and the priests blew the trumpets.
2 Chronicles 14:8 And Asa had an army of 300,000 from Judah, armed with large shields and spears, and 280,000 men from Benjamin that carried shields and drew bows. All these were mighty men of valor.
9 Zerah the Ethiopian came out against them with an army of a million men and 300 chariots, and came as far as Mareshah. 10 And Asa went out to meet him, and they drew up their lines of battle in the Valley of Zephathah at Mareshah. 11 And Asa cried to the LORD his God, “O LORD, there is none like you to help, between the mighty and the weak. Help us, O LORD our God, for we rely on you, and in your name we have come against this multitude. O LORD, you are our God; let not man prevail against you.” 12 So the LORD defeated the Ethiopians before Asa and before Judah, and the Ethiopians fled. 13 Asa and the people who were with him pursued them as far as Gerar, and the Ethiopians fell until none remained alive, for they were broken before the LORD and his army. The men of Judah carried away very much spoil. 14 And they attacked all the cities around Gerar, for the fear of the LORD was upon them. They plundered all the cities, for there was much plunder in them. 15 And they struck down the tents of those who had livestock and carried away sheep in abundance and camels. Then they returned to Jerusalem.
2 Chronicles 18:31 As soon as the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel.” So they turned to fight against him. And Jehoshaphat cried out, and the LORD helped him; God drew them away from him.
2 Chronicles 20:5 And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, 6 and said, “O LORD, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations. In your hand are power and might, so that none is able to withstand you. 7 Did you not, our God, drive out the inhabitants of this land before your people Israel, and give it forever to the descendants of Abraham your friend? 8 And they have lived in it and have built for you in it a sanctuary for your name, saying, 9 ‘If disaster comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house and before you—for your name is in this house—and cry out to you in our affliction, and you will hear and save.’ 10 And now behold, the men of Ammon and Moab and Mount Seir, whom you would not let Israel invade when they came from the land of Egypt, and whom they avoided and did not destroy— 11 behold, they reward us by coming to drive us out of your possession, which you have given us to inherit. 12 O our God, will you not execute judgment on them? For we are powerless against this great horde that is coming against us. We do not know what to do, but our eyes are on you.”
13 Meanwhile all Judah stood before the LORD, with their little ones, their wives, and their children. 14 And the Spirit of the LORD came upon Jahaziel the son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. 15 And he said, “Listen, all Judah and inhabitants of Jerusalem and King Jehoshaphat: Thus says the LORD to you, ‘Do not be afraid and do not be dismayed at this great horde, for the battle is not yours but God’s. 16 Tomorrow go down against them. Behold, they will come up by the ascent of Ziz. You will find them at the end of the valley, east of the wilderness of Jeruel. 17 You will not need to fight in this battle. Stand firm, hold your position, and see the salvation of the LORD on your behalf, O Judah and Jerusalem.’ Do not be afraid and do not be dismayed. Tomorrow go out against them, and the LORD will be with you.”
18 Then Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshiping the LORD. 19 And the Levites, of the Kohathites and the Korahites, stood up to praise the LORD, the God of Israel, with a very loud voice.
2 Chronicles 32:20 Then Hezekiah the king and Isaiah the prophet, the son of Amoz, prayed because of this and cried to heaven.
2 Chronicles 33:12 And when he was in distress, he entreated the favor of the LORD his God and humbled himself greatly before the God of his fathers. 13 He prayed to him, and God was moved by his entreaty and heard his plea and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God.
19 “But if you turn aside and forsake my statutes and my commandments that I have set before you, and go and serve other gods and worship them, 20 then I will pluck you up from my land that I have given you, and this house that I have consecrated for my name, I will cast out of my sight, and I will make it a proverb and a byword among all peoples. 21 And at this house, which was exalted, everyone passing by will be astonished and say, ‘Why has the LORD done thus to this land and to this house?’ 22 Then they will say, ‘Because they abandoned the LORD, the God of their fathers who brought them out of the land of Egypt, and laid hold on other gods and worshiped them and served them. Therefore he has brought all this disaster on them.’ ”
2 Chronicles 8
Solomon’s Accomplishments2 Chronicles 8:1 At the end of twenty years, in which Solomon had built the house of the LORD and his own house, 2 Solomon rebuilt the cities that Hiram had given to him, and settled the people of Israel in them.
3 And Solomon went to Hamath-zobah and took it. 4 He built Tadmor in the wilderness and all the store cities that he built in Hamath. 5 He also built Upper Beth-horon and Lower Beth-horon, fortified cities with walls, gates, and bars, 6 and Baalath, and all the store cities that Solomon had and all the cities for his chariots and the cities for his horsemen, and whatever Solomon desired to build in Jerusalem, in Lebanon, and in all the land of his dominion. 7 All the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel, 8 from their descendants who were left after them in the land, whom the people of Israel had not destroyed—these Solomon drafted as forced labor, and so they are to this day. 9 But of the people of Israel Solomon made no slaves for his work; they were soldiers, and his officers, the commanders of his chariots, and his horsemen. 10 And these were the chief officers of King Solomon, 250, who exercised authority over the people.
11 Solomon brought Pharaoh’s daughter up from the city of David to the house that he had built for her, for he said, “My wife shall not live in the house of David king of Israel, for the places to which the ark of the LORD has come are holy.”
12 Then Solomon offered up burnt offerings to the LORD on the altar of the LORD that he had built before the vestibule, 13 as the duty of each day required, offering according to the commandment of Moses for the Sabbaths, the new moons, and the three annual feasts—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths. 14 According to the ruling of David his father, he appointed the divisions of the priests for their service, and the Levites for their offices of praise and ministry before the priests as the duty of each day required, and the gatekeepers in their divisions at each gate, for so David the man of God had commanded. 15 And they did not turn aside from what the king had commanded the priests and Levites concerning any matter and concerning the treasuries.
16 Thus was accomplished all the work of Solomon from the day the foundation of the house of the LORD was laid until it was finished. So the house of the LORD was completed. 17 Then Solomon went to Ezion-geber and Eloth on the shore of the sea, in the land of Edom. 18 And Hiram sent to him by the hand of his servants ships and servants familiar with the sea, and they went to Ophir together with the servants of Solomon and brought from there 450 talents of gold and brought it to King Solomon.
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What I'm Reading
Love Yourself Less
By Jon Bloom 5/12/2017
This will date me: the year I graduated from high school, Foreigner released its pop megahit, “I Want to Know What Love Is.”
This quintessential 80’s power ballad went platinum, not because of its vague, incoherent verses, but because, I believe, its title refrain asks a profound, universal human question: What is love?
What Is Love? | We know Foreigner’s producers understood this, at least intuitively, as a religious question, because the song builds into a gospel choir anthem by its end. We all share their intuition.
We know that eros is more than sex, and agape more than sacrifice. We know love is more than a feeling, but certainly not less than a feeling. We know it’s not just a decision, and we know it requires resolve. We know it’s not just a noun, not just a verb, and not just an adjective.
Jon Bloom serves as author, board chair, and co-founder of Desiring God. He and his wife live in the Twin Cities with their five children.John Bloom Books | Go to Books Page
You Become What You Eat
By Jon Bloom 5/9/2017
Hope is to our soul what energy is to our body. Just like our bodies must have energy to keep going, our souls must have hope to keep going. Toxic Soul Food Living Food
When our body needs energy, we eat food. But when our soul needs hope, what do we feed it? Promises.
Why do we feed our soul promises? Because promises have to do with our future, and hope is something we only feel about the future — about ten minutes from now, or ten months, or ten thousand years.
We’re never hopeful about the past. We can be grateful for the past. The past can inspire or even guarantee a hopeful future for us. But all the wonderful things that have happened to us in the past will not fuel our hope if our future looks bleak.
However, if our future is promising, our soul will be hopeful even if our present is miserable, because hope is what keeps the soul going.
So, we “eat” promises, which our soul digests (believes) and converts to hope.
Similarly, there are “healthy promises” and “junk promises.” Both will, in the short run, produce hope. But healthy promises provide the right kind of hope and promote health throughout the complexities of the human soul. Junk promises prove ultimately toxic and lead to soul-death.
Both physical and spiritual nutrition are important, because we always become what we eat. We must take greater care, though, in what we feed our souls, because so much more is at stake.
The world and the devil are very aware that we feed our souls promises, which is why, like junk food, junk promises are everywhere. They are heavily marketed (notice every temptation to sin is a promise of some kind of happiness), attractively packaged, tasty (though not truly rich), convenient, and have a particular allure when you’re running low on hope. They deliver a fast buzz of false hope and ruin your appetite for truly healthy promises.
But junk promises always disappoint because their buzz is followed by a hope-plunge into guilt, shame, and emptiness. They never deliver the happiness they promise because our souls are designed for a far better hope. And yet, junk promises can be addicting, because our hope-plunge can send us back seeking another fast, false buzz.
But these promises are not mere human words; they are living and active (Hebrews 4:12), proceeding directly from the living Word, Jesus Christ (John 1:1). He is the Word of God (Revelation 19:13) and “all the promises of God find their Yes in him” (2 Corinthians 1:20).
Toxic Soul FoodWhen feeding the body, there is “healthy food” and there is “junk food.” Both will, in the short run, produce energy. But healthy food provides the right kinds of energy, enhances the operation of the body’s complex systems, strengthens its resilience against disease, and increases its durability and longevity. Junk food, on the other hand, has essentially the opposite effect in all these areas, and contributes to the breaking down of the body over time.
Living Food“Man does not live by bread alone, but . . . by every word that comes from the mouth of the Lord” (Deuteronomy 8:3; Matthew 4:4). Our souls are designed to be nourished by God’s “precious and very great promises” (2 Peter 1:4).
Jon Bloom serves as author, board chair, and co-founder of Desiring God. He and his wife live in the Twin Cities with their five children.John Bloom Books | Go to Books Page
"If I Be Lifted Up"
By Greg Koukl 2/4/2013
John 12:32 is another case where a phrase can have two widely divergent meanings. It's not uncommon for worship leaders to quote this statement of Jesus: "And I, if I be lifted up from the earth, will draw all men to Myself."
We "lift up" the Lord when we exalt Him and declare His glory. If we focus on Jesus and ascribe glory to Him, the power of Christ is released to transform the hearts of those listening and they are drawn to Him. This is the meaning the worship leader has in mind, but it isn't what Jesus is talking about.
When we apply our paraphrase test by adding the very next verse, the results look like this: "'And I, if I be exalted before the people, will draw all men to Myself.' But He was saying this to indicate the kind of death by which He was to die" (John 12:32-33).
Oops. Praising Jesus will kill Him? I don't think so. No ambiguity now. In this instance, being "lifted up" clearly means to be crucified.
Understanding this phrase in context sheds light on another familiar passage, John 3:14-15: "And as Moses lifted up [raised in the air] the serpent in the wilderness, even so must the Son of Man be lifted up [raised in the air] that whoever believes may in Him have eternal life."
Greg Koukl: Founder and President, Stand to Reason
Greg started out thinking he was too smart to become a Christian and ended up giving his life for the defense of the Christian faith. A central theme of Greg's speaking and writing is that Christianity—if it's properly understood and properly communicated—makes the most sense of the world as we find it.
Greg has spoken on more than 70 college and university campuses both in the U.S. and abroad and has hosted his own call-in radio show for 27 years advocating “Christianity worth thinking about.” He’s debated atheist Michael Shermer on national radio and Deepak Chopra on national television on Lee Strobel's “Faith Under Fire.” He is an award-winning writer and best-selling author. Greg has been featured on Focus on the Family radio and has been interviewed for CBN and the BBC. He's been quoted in Christianity Today, the U.S. News & World Report, and the L.A. Times.
Greg received his Masters in Philosophy of Religion and Ethics at Talbot School of Theology, graduating with high honors, and his Masters in Christian Apologetics with honors from Simon Greenleaf University. He is an adjunct professor in Christian apologetics at Biola University. Greg Koukl Books:
- 1 The Story of Reality: How the World Began, How It Ends, and Everything Important that Happens in Between
- 2 Tactics: A Game Plan for Discussing Your Christian Convictions
- 3 Relativism: Feet Firmly Planted in Mid-Air
- 4 Jesus, the Only Way: 100 Verses
- 5 Faith Is Not Wishing: 13 Essays for Christian Thinkers
- 6 "Misquoting" Jesus? Answering Bart Ehrman (Solid Ground)
- 7 Precious Unborn Human Persons
Opportunity and Opposition
By Abdul Saleeb 8/1/2007
What is happening with the church in the Muslim world in the beginning years of the twenty-first century? In the past, it was quite common for missionaries to spend a lifetime of faithful service to the Gospel and see very little or no tangible result in terms of Muslims coming to faith in Christ. But today we know of significant numbers of Muslims — sometimes in thousands and sometimes in tens of thousands — who have come to faith in the last fifteen years.
Students of missions detect a number of factors that God is using for the advancement of Christ’s kingdom among various Muslim people groups. Political turmoil and the rise of radical, militant Islam have caused many Muslims to begin questioning the legitimacy of Islam and have made them more open to the claims of Christ, the Prince of Peace. Current trends in the modern world such as globalization, urbanization, and mass migrations have opened up new and unprecedented opportunities for sharing the Gospel with the people of Islam. The use of modern technologies such as satellites and the Internet, along with the mass distribution of Bibles are also making significant impacts in previously closed Muslim countries. The number of missionaries that God is raising up to take the Gospel to the Muslim world is also increasing, not only from churches in North America, but also from South America and South Korea, and more recently from the rapidly expanding underground churches in China. Some themes that have been repeatedly reported by many Muslims in their conversion to Christ include such things as the ministry and lifestyle of Christian believers, answered prayer and deliverance from a difficult situation, the finding of peace and assurance of forgiveness in the Bible, encountering the love of God in the Scriptures and experiencing it in Christian fellowships and acts of humble service.
Although we have many reasons to rejoice for the unparalleled spread of the Gospel among Muslims in our day, we also need to acknowledge the intensity of the opposition to the Gospel. Our brothers and sisters who live and minister in most Muslim countries face many challenging and dark moments. Some times the opposition can take the form of outright persecution. Many servants of Christ have been killed, imprisoned, and tortured for evangelizing Muslims. The wives of numerous pastors have told me that every time their husbands leave the home, they struggle with the fear that they might never see them again. Islamic law bans any forms of Christian evangelism, and converting from Islam to Christianity is considered a crime officially punishable by the death penalty. Many churches live with the constant fear of being fire bombed, or attacked by an angry mob, or closed down by the orders of the government. Those active in their Christian witness can receive death threats against themselves and their families. Many pastors struggle with the fact that they are often under close government scrutiny. More often, Christians and converts to Christianity suffer harassment, ridicule, rejection by the family and the community, and educational or employment discrimination because of their faith. Islamic governments and mosques use all the tools of media and the educational system at their disposal to propagate Islam and attack the Christian faith, but in most instances they would never allow Christians access to make a response or even simply present the Gospel.
There are also many internal challenges that the church faces. There are denominational divisions and competitive attitudes among Christians. Many observers can point to the lack of theological education and spiritual maturity even within the leadership of the church. A great temptation for many Muslim converts to Christianity is to marry a Muslim since they might be unable to find a suitable marriage partner. Sometimes, because of the family pressures or the many dangers of living as a convert in a Muslim society, a professed believer converts back to Islam. Many Christians in the Muslim world are also tempted to leave their home country and move to the West where they can live their lives and express their Christian faith in safety and peace.
We need to commit ourselves to pray and identify with the suffering and persecuted church in the Muslim world. But we also should rejoice in the growing and spreading church in the Muslim world. We must remind ourselves once again, especially in the midst of rising radicalism and violence all around the Islamic world today, that all visible and invisible thrones, dominions, principalities and powers, all things were created by Him, through Him and for Him, and He “is the head of the body, the church…” ( see Col. 1:16, 18).
There is no need to despair. We can be confident that King Jesus is sitting on His throne and is, in fact, accomplishing His great purpose for the building up of His church around the world (and especially in the Islamic world) before our very eyes!
Rev. Abdul Saleeb is co-author of The Dark Side of Islam (Paperback Edition) with Dr. R.C. Sproul. Also Answering Islam: The Crescent in Light of the Cross. He pastors a Muslim-convert fellowship in the United States and is intimately involved with churches in the Middle East.
The Athanasian Creed
By R.C. Sproul 8/1/2007
Quicumque vult— this phrase is the title attributed to what is popularly known as the Athanasian Creed. It was often called the Athanasian Creed because for centuries people attributed its authorship to Athanasius, the great champion of Trinitarian orthodoxy during the crisis of the heresy of Arianism that erupted in the fourth century. That theological crisis focused on the nature of Christ and culminated in the Nicene Creed in 325. At the Council of Nicea of that year the term homoousios was the controversial word that finally was linked to the church’s confession of the person of Christ. With this word the church declared that the second person of the Trinity has the same substance or essence as the Father, thereby affirming that the Father, the Son, and the Holy Spirit are equal in being and eternality. Though Athanasius did not write the Nicene Creed, he was its chief champion against the heretics who followed after Arius, who argued that Christ was an exalted creature but that He was less than God.
Athanasius died in 373 a.d., and the epithet that appeared on his tombstone is now famous, as it captures the essence of his life and ministry. It read simply, “Athanasius contra mundum,” that is, “Athanasius against the world.” This great Christian leader suffered several exiles during the embittered Arian controversy because of the steadfast profession of faith he maintained in Trinitarian orthodoxy.
Though the name “Athanasius” was given to the creed over the centuries, modern scholars are convinced that the Athanasian Creed was written after the death of Athanasius. Certainly, Athanasius’ theological influence is embedded in the creed, but in all likelihood he was not its author. The present title, Quicumque Vult, follows the custom in the Roman Catholic Church that is used for encyclicals and creedal statements. These ecclesiastical affirmations get their name from the first word or words of the Latin text. The Athanasian Creed begins with the words quicumque vult, which means “whoever wishes” or “whosoever wishes,” inasmuch as this phrase introduces the first assertion of the Athanasian Creed. That assertion is this: “Whosoever wishes to be saved must, above all, keep the catholic faith.” The Athanasian Creed seeks to set forth in summary version those essential doctrines for salvation affirmed by the church with specific reference to the Trinity.
With respect to the history of the origins of the Athanasian Creed, it is generally thought now that the creed was first written in the fifth century — though the seventh century is also given its due, since the creed does not show up in the annals of history until 633 at the fourth council of Toledo. It was written in Latin and not in Greek. If written in the fifth century, several possible authors have been mentioned because of the influence of their thought including Ambrose of Milan and Augustine of Hippo, but it likely was the French saint, Vincent of Lérins.
The content of the Athanasian Creed stresses the affirmation of the Trinity in which all members of the Godhead are considered uncreated and co-eternal and of the same substance. In the affirmation of the Trinity the dual nature of Christ is given central importance. As the Athanasian Creed in one sense reaffirms the doctrines of the Trinity set forth in the fourth century at Nicea, in like manner the strong affirmations of the fifth-century council at Chalcedon in 451 are also recapitulated therein. As the church fought with the Arian heresy in the fourth century, the fifth century brought forth the heresies of monophysitism, which reduced the person of Christ to one nature, mono physis, a single theanthropic (God-man) nature that was neither purely divine or purely human. In the Monophysite heresy of Eutyches, the person of Christ was seen as being one person with one nature, which nature was neither truly divine nor truly human. In this view, the two natures of Christ were confused or co-mingled together. At the same time the church battled with the monophysite heresy, she also fought against the opposite view of Nestorianism, which sought not so much to blur and mix the two natures but to separate them, coming to the conclusion that Jesus had two natures and was therefore two persons, one human and one divine. Both the Monophysite heresy and the Nestorian heresy were clearly condemned at the Council of Chalcedon in 451, where the church, reaffirming its Trinitarian orthodoxy, stated their belief that Christ, or the second person of the Trinity was vere homo and vere Deus, truly human and truly God. It further declared that the two natures in their perfect unity coexisted in such a manner as to be without mixture, confusion, separation, or division, wherein each nature retained its own attributes. So with one creedal affirmation, both the heresy of Nestorianism and the heresy of Monophysitism were condemned.
The Athanasian Creed reaffirms the distinctions found at Chalcedon, where in the Athanasian statement Christ is called, “perfect God and perfect man.” All three members of the Trinity are deemed to be uncreated and therefore co-eternal. Also following earlier affirmations, the Holy Spirit is declared to have proceeded both from the Father “and the Son,” affirming the so-called filioque concept that was so controversial with Eastern Orthodoxy. Eastern Orthodoxy to this day has not embraced the filioque idea.
Finally, the Athanasian standards examined the incarnation of Jesus and affirmed that in the mystery of the incarnation the divine nature did not mutate or change into a human nature, but rather the immutable divine nature took upon itself a human nature. That is, in the incarnation there was an assumption by the divine nature of a human nature and not the mutation of the divine nature into a human nature.
The Athanasian Creed is considered one of the four authoritative creeds of the Roman Catholic Church, and again, it states in terse terms what is necessary to believe in order to be saved. Though the Athanasian Creed does not get as much publicity in Protestant churches, the orthodox doctrines of the Trinity and the incarnation are affirmed by virtually every historic Protestant church.
Robert Charles Sproul, 2/13/1939 – 12/14/2017 was an American theologian, author, and ordained pastor in the Presbyterian Church in America. Dr. R.C. Sproul was founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He was also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. 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. He also served as general editor of the Reformation Study Bible.R.C. Sproul Books | Go to Books Page
Read The Psalms In "1" Year
Psalm 49Why Should I Fear in Times of Trouble?
49 To The Choirmaster. A Psalm Of The Ssons Of Korah.
1 Hear this, all peoples!
Give ear, all inhabitants of the world,
2 both low and high,
rich and poor together!
3 My mouth shall speak wisdom;
the meditation of my heart shall be understanding.
4 I will incline my ear to a proverb;
I will solve my riddle to the music of the lyre.
5 Why should I fear in times of trouble,
when the iniquity of those who cheat me surrounds me,
6 those who trust in their wealth
and boast of the abundance of their riches?
7 Truly no man can ransom another,
or give to God the price of his life,
8 for the ransom of their life is costly
and can never suffice,
9 that he should live on forever
and never see the pit.
By Don Carson 5/12/2018
The brief account of the bronze snake (Num. 21:4-9) is probably better known than other Old Testament accounts of similar brevity, owing to the fact that it is referred to by Jesus himself in John 3:14-15: “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.” What is the nature of the parallel that Jesus is drawing?
In the Numbers account, we are told that as the people continue their God-directed route through the desert, they “grew impatient on the way; they spoke against God and against Moses” (21:4-5). They even whine against the food that God has been providing for them, the daily provision of manna: “We detest this miserable food” (21:5). In consequence the Lord sends judgment in the form of a plague of venomous snakes. Many die. Under the lash of punishment, the people confess to Moses, “We sinned when we spoke against the LORD and against you” (21:7). They beg Moses to intercede with God. God instructs Moses to make a snake and put it on a pole; “anyone who is bitten can look at it and live” (21:8). So Moses casts a bronze snake and places it on a pole, and it has just the effect that God had ordained.
So here we have an ungrateful people, standing in judgment of what God has done, questioning their leader. They face the judgment of God, and the only release from that judgment is a provision that God himself makes, which they receive by simply looking to the bronze serpent.
The situation of Nicodemus is not so very different in John 3. His opening remarks suggest that he sees himself as capable of standing in judgment of Jesus (John 3:1-2), when in fact he really has very little understanding of what Jesus is talking about (3:4, 10). The world is condemned and perishing. Its only hope is in the provision that God makes — in something else that is lifted up on a pole, or more precisely, in someone who is lifted up on a cross. This is the first occurrence of “lifted up” in John’s gospel. As the chapters unwind, it becomes almost a technical expression for Jesus’ crucifixion. The only remedy, the only escape from God’s judgment, depends on looking to this provision God has made: We must believe in the Son of Man who is “lifted up” if we are to have eternal life.
That word still comes to us. Massive muttering is a sign of culpable unbelief. Sooner or later we will answer to God for it. Our only hope is to look to the One who was hoisted on a pole.
Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).Don Carson Books | Go to Books Page
By Gleason Archer Jr.
28 | Daniel
THE NAME DANIEL in Hebrew is Dāniyyēʾl, which means either “God is judge” or “God is my Judge” (depending upon the force of the medial -iy-). The basic theme of this work is the overruling sovereignty of the one true God, who condemns and destroys the rebellious world power and faithfully delivers His covenant people according to their steadfast faith in Him.
Outline of DanielI. Training and testing of the remnant, 1:1–21
A. Captivity of the hostages by Nebuchadnezzar, 1:1–2
B. Training of the Jewish youths for the king’s service, 1:3–7
C. Daniel’s first test of obedience, his challenge of faith, 1:8–16
D. Consequent reward: attainment in wisdom, promotion in position, 1:17–21
II. Nebuchadnezzar’s dream and God’s plan for the ages, 2:1–49
A. Enigma of the dream beyond the wisdom of this world, 2:1–13
B. Daniel’s undertaking to interpret it, and his prayer for God’s revelation, 2:14–23
C. Daniel’s recall and interpretation of the dream, 2:24–45
D. Resultant glory to God and the promotion of Daniel, 2:46–49
III. Golden image and the fiery furnace, 3:1–30
A. Erection of the image and compulsory state religion, 3:1–7
B. Accusation and trial of the steadfast three, 3:8–18
C. Execution of the sentence, 3:19–23
D. God’s miracle of deliverance and the Fourth Man, 3:24–27
E. Nebuchadnezzar’s second submission to God, 3:28–30
IV. Nebuchadnezzar’s warning dream and subsequent humbling, 4:1–37
A. The alarming dream, unexplained by worldly wisdom, 4:1–7
B. Daniel’s recognition as interpreter of dreams, 4:8–18
C. Daniel’s interpretation and warning to the proud king, 4:19–27
D. The king’s great humiliation, in seven years of dementia 4:28–33
E. The king’s repentance and acknowledgment of God’s sovereignty, 4:34–37
V. Belshazzar’s feast: God’s judgment upon the profanation of holy items, 5:1–31
A. Belshazzar’s arrogant misuse of the holy vessels of God, 5:1–4
B. Handwriting on the wall and the king’s terror, 5:5–9
C. Request of the helpless world ruler to the man of God, 5:10–16
D. Judgment of God against the proud king: the pronouncement of doom, 5:17–28
E. The honoring of Daniel and the slaying of Belshazzar, 5:29–31
VI. In the lion’s den: the believer’s preservation against the malice of the world, 6:1–28
A. Conspiracy of envy: the decree forbidding all prayer except to Darius, 6:1–9
B. Daniel’s detection at prayer and the enforcement of the decree, 6:10–17
C. His miraculous deliverance and the punishment of his foes, 6:18–24
D. Darius’ testimony to God’s sovereignty, 6:25–28
VII. Triumph of the Son of man, 7:1–28
A. The beasts (lion of Babylon, bear of Medo-Persia, leopard of Greece, the terrible beast of Rome), 7:1–8 (the little horn of v. 8 and 20 referring to the Beast)
B. Kingdom of God and Messiah’s enthronement, 7:9–14
C. Angel’s interpretation of the dream to Daniel, 7:15–28
VIII. Conquest of Persia by Greece and the rise of Antiochus Epiphanes, 8:1–27
A. The vision of the ram, the he-goat, and the little horn (Antiochus), 8:1–12
B. The interpretation of the vision by Gabriel, 8:13–27
IX. Vision of the seventy weeks, God’s perfect plan for Israel, 9:1–27
A. Daniel’s persistent, promise-based prayer, 9:1–19
B. Gabriel’s appearance with the answer: seventy heptads of years for Israel, 9:20–27 (an accurate prediction of the interval between the rebuilding of the wall of Jerusalem and the messianic mission of Christ)
X. Triumph of persistent prayer, 10:1–21
A. Angel’s appearance with the answer to Daniel’s queries, despite satanic opposition, 10:1–14
B. Angel’s encouragement of Daniel, promising further revelation, 10:15–21
XI. Prototribulation under Antiochus, typical of the final tribulation, 11:1–45
A. From the Persian empire to the death of Alexander the Great, 323 B.C., 11:1–4
B. Wars between the Ptolemaic and Seleucid empires up to 168 B.C., 11:5–20
C. Persecution of Israel by Antiochus IV, 11:21–39
D. The analogous war of the antitype of Antiochus in the last days, 11:40–45
XII. Tribulation and final triumph of God’s people, 12:1–13
A. The Great Tribulation, 12:1
B. Resurrection and judgment, 12:2–3
C. Sealing of these prophecies for future fulfillment, 12:4
D. Angels and the man clothed in linen: prediction of three and a half years, 12:5–7
E. Final commission to Daniel; the 1290 days and the 1335 days, 12:8–13
Despite the numerous objections which have been advanced by scholars who regard this as a prophecy written after the event, there is no good reason for denying the sixth-century Daniel the composition of the entire work. This represents a collection of his memoirs made at the end of a long and eventful career which included government service from the reign of Nebuchadnezzar in the 590s to the reign of Cyrus the Great in the 530s. The appearance of Persian technical terms indicates a final recension of these memoirs at a time when Persian terminology had already infiltrated into the vocabulary of Aramaic. The most likely date for the final edition of the book, therefore, would be about 530 B.C., nine years after the Persian conquest of Babylon.
Daniel: Theory of a Maccabean Pseudepigraph
The great majority of critics regard this book as entirely spurious and composed centuries after the death of the sixth-century Daniel. They understand it to be a work of historical fiction composed about 167 B.C. and intended to encourage the resistance movement against the tyranny of Antiochus Epiphanes. There are a good many scholars, however, who are not completely satisfied with the Maccabean date for the earlier chapters in Daniel. Many, like Eichhorn (in the late eighteenth and early nineteenth centuries), Meinhold, Bertholdt, and (in the twentieth century) Sellin, Hoelscher, and Noth have held that chapters 2–6 (some would include chap. 7 ) originated in the third century B.C. This multiple-source theory of Daniel will be examined later in this chapter. The arguments for dating the composition of this book in the Greek period may be divided into four general headings: the historical, the literary or linguistic, the theological, and the exegetical.A Survey of Old Testament Introduction
You Must Disappoint Someone
By Jon Bloom 5/11/2018
Why do you spend your time doing what you do? Why do you say yes to doing some things and no to doing other things? Are you saying yes and no to the right things? These are unnerving, exposing questions to ask.
Most of us would like to believe we say yes and no to our time commitments based on objective, logical assessments of what appears most important. But that is very often not the case. Very often we make these decisions based on subjective assessments of what we believe others will think of us if we do or don’t do them.
How other people perceive us — or how we think they’ll perceive us — has an extraordinary influence on how we choose to use our time. Coming to terms with ways we seek people’s approval or fear their disapproval will force us to face humbling truths about ourselves and may require repentance and uncomfortable change.
But given how brief our lives are, and how limited our energy and other resources are, we need to heed what God says to each one of us through the apostle Paul:
Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. (Ephesians 5:15–17)
And one way to carefully examine our use of time and energy is to invite the Holy Spirit to search our hearts and see if and where we are inordinately influenced to say yes or no out of a fear of man.
A Surprisingly Clarifying Question | I attended a conference recently where ministry leaders on a panel were asked to describe how they remain focused on their core calling while deluged with demands. One of the speakers posed this question to us: “Who are you willing to disappoint?”
At first this might seem like a negative and perhaps unloving way to decide what we should or shouldn’t do. But it really isn’t. It’s actually a clarifying question. It isn’t asking us who are the people we will choose not to love. It’s asking us what we are really pursuing in our time commitments. Whose approval are we seeking? God’s? Other people’s? Of those, whose?
I think this is what Jesus was getting at with Martha in Luke 10:38–42. Martha was “distracted with much serving” (Luke 10:40). I imagine nearly everyone in her home that day thought she was doing a good thing. Martha herself thought this, which is why she requested Jesus’s support in exhorting Mary to get busy helping. She didn’t seem to be aware of her own motivations. But Jesus was. He saw the deeper motivations in both Martha and Mary.
Martha was “anxious and troubled about many things” (Luke 10:41). Martha’s time commitment was being motivated by anxiety, not love. Given the context, it’s reasonable to assume her anxiety stemmed from what all her houseguests would think of her if she stopped waiting on them and did what Mary was doing.
Mary had “chosen the good portion” (Luke 10:42). Superficial observers of the situation might have concluded Martha chose the good portion and Mary was being inconsiderate. I would guess Mary felt this irony. She knew Martha very well. I imagine she knew she was disappointing Martha by listening to Jesus instead of helping serve the guests. But in that moment, Mary was more willing to disappoint Martha than to disappoint Jesus. And Jesus commended her.
The exposing question for Martha was, who was she willing to disappoint?
Jon Bloom serves as author, board chair, and co-founder of Desiring God. He and his wife live in the Twin Cities with their five children.John Bloom Books | Go to Books Page
The Continual Burnt Offering (Obadiah 1:17)
By H.A. Ironside - 1941
Obadiah 1:17 But in Mount Zion there shall be those who escape,
and it shall be holy,
and the house of Jacob shall possess their own possessions. ESV
It is a great thing to “possess our possessions.” Some day this will be true of restored Israel, Remember, this was in 1941, seven years before 1948. when they shall be once more in their own land and they will enjoy the inheritance God gave them so long ago, but which they have missed throughout the years of their departure from God. What a lesson is there in this for those of us who through grace have been blessed with all spiritual blessings in the heavenlies in Christ! God cannot give us more than He has given. Yet how feebly do we apprehend the extent of our inheritance and how little of our possessions do we actually enjoy. Oh, for faith to plant our feet on God’s promises and possess all that is ours in Christ!
Things that once were wild alarms
Cannot now disturb my rest;
Closed in everlasting arms,
Pillowed on the loving breast.
Oh to lie forever here,
Doubt and care and self resign,
While He whispers in my ear—
I am His, and He is mine.
His for ever, only His;
Who the Lord and me shall part?
Ah, with what a rest of bliss
Christ can fill the loving heart!
Heaven and earth may fade and flee,
First-born light in gloom decline;
But, while God and I shall be,
I am His, and He is mine.
--- Wade Robinson
The Continual Burnt Offering: Daily Meditations on the Word of God
Devotionals, notes, poetry and more
11/1/2008 The World Upside Down
It’s hard to believe that it was nearly a decade ago that we witnessed the turn of the third millennium. If you recall, on New Year’s Day several network TV stations featured live coverage from around the world. It was an international spectacle with an estimated viewing audience of more than one billion worldwide. With great intrigue I watched as each culture welcomed the new millennium in its own way according to the customs of its heritage. Fireworks, music, singing, dancing, parades- — all in celebration of the new millennium. While 300,000 gathered in Auckland, New Zealand, for a performance of Handel’s Messiah, people on the central tropical Pacific island of Kiribati chanted in the Gilbertese language: “Let all the world be joined with us to greet the new millennium.”
Having traveled to many parts of the world, I have had the unspeakable privilege of witnessing how Christians in different cultures worship the Lord. What’s amazing, however, are not the differences among the world’s cultures in worship and ministry, which certainly exist, but the astonishing similarities in content, method, and philosophy of ministry. This, of course, is due in part to the profound influence of Western missionaries, who still account for nearly fifty percent of the world’s missionaries. Nevertheless, the similarities exist primarily because we are reading the same Book. We worship the same Lord; we are indwelled by the same Spirit; we share the same faith, the same baptism, and the same hope as we eagerly await and hasten the coming Day of the Lord (2 Peter 3:12).
Therefore, when we gather together for worship on the Lord’s Day, we are joining our hearts and minds with believers from all over the world as we prepare for that great day when we will join together coram Deo, before the face of God, falling on our faces, proclaiming, “Let all Christians from around the world join with us to greet our Savior Jesus Christ.” In our worldwide witness, we are bearing witness to the undeniable reality that the good news of Jesus Christ has turned the world upside down (Acts 17:6).
click here for article source
Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, senior pastor of Saint Andrew’s Chapel in Sanford, Fla., a visiting lecturer at Reformed Theological Seminary, and a Ligonier Ministries teaching fellow. He is editor of John Calvin: A Heart for Devotion, Doctrine, and Doxology.
Ligonier coram Deo (definition)
by Bill Federer
"The Battle Hymn of the Republic" was performed for the first time this day, May 12, 1861, for Union recruits during the Civil War. Said to have been Lincoln's favorite song, it was written by Julia Ward Howe when she visited Washington and saw the city teeming with military horses and campfires burning. Sleeping unsoundly one night, Julia Ward Howe wrote her poem, which ends: "In the beauty of the lilies Christ was born across the sea; With a glory in his bosom that transfigures you and me: As he died to make men holy, let us die to make men free, While God is marching on."
Compiled by Richard S. Adams
Prayer is when you talk to God;
meditation is when you listen to God.
--- Diana Robinson
A Discipleship Journey for New Believers
Weave in faith
and God will find the thread.
--- Author Unknown
Quotes To Quote (Volume 4)
They say that God is everywhere,
and yet we always think of Him
as somewhat of a recluse.
--- Emily Dickinson
The life and letters of Emily Dickinson,
As to the life and substance of it, there never was but one true religion; nothing has ever been such, but the immediate inward work of God in man.
--- Job Scott, 1751-1793
The works of that eminent minister of the gospel, Job Scott Volume 1
... from here, there and everywhere
Thomas A Kempis
Book Four - An Invitation To Holy Communion
The Fourth Chapter / Many Blessings Are Given Those Who Receive Communion Worthily
O LORD my God, favor Your servant with the blessings of Your sweetness that I may merit to approach Your magnificent Sacrament worthily and devoutly. Lift up my heart to You and take away from me this heavy indolence. Visit me with Your saving grace that I may in spirit taste Your sweetness which lies hidden in this Sacrament like water in the depths of a spring. Enlighten my eyes to behold this great Mystery, and give me strength to believe in it with firm faith.
For it is Your work, not the power of man, Your sacred institution, not his invention. No man is able of himself to comprehend and understand these things which surpass even the keen vision of angels. How, then, shall I, an unworthy sinner who am but dust and ashes, be able to fathom and understand so great a mystery?
O Lord, I come to You at Your command in simplicity of heart, in good, firm faith, with hope and reverence, and I truly believe that You are present here in this Sacrament, God and man. It is Your will that I receive You and unite myself to You in love. Wherefore, I beg Your mercy and ask that special grace be given me, that I may be wholly dissolved in You and filled with Your love, no longer to concern myself with exterior consolations. For this, the highest and most worthy Sacrament, is the health of soul and body, the cure of every spiritual weakness. In it my defects are remedied, my passions restrained, and temptations overcome or allayed. In it greater grace is infused, growing virtue is nourished, faith confirmed, hope strengthened, and charity fanned into flame.
You, my God, the protector of my soul, the strength of human weakness, and the giver of every interior consolation, have given and still do often give in this Sacrament great gifts to Your loved ones who communicate devoutly. Moreover, You give them many consolations amid their numerous troubles and lift them from the depths of dejection to the hope of Your protection. With new graces You cheer and lighten them within, so that they who are full of anxiety and without affection before Communion may find themselves changed for the better after partaking of this heavenly food and drink.
Likewise, You so deal with Your elect that they may truly acknowledge and plainly experience how weak they are in themselves and what goodness and grace they obtain from You. For though in themselves they are cold, obdurate, and wanting in devotion, through You they become fervent, cheerful, and devout.
Who, indeed, can humbly approach the fountain of sweetness and not carry away a little of it? Or who, standing before a blazing fire does not feel some of its heat? You are a fountain always filled with superabundance! You are a fire, ever burning, that never fails!
Therefore, while I may not exhaust the fullness of the fountain or drink to satiety, yet will I put my lips to the mouth of this heavenly stream that from it I may receive at least some small drop to refresh my thirst and not wither away. And if I cannot as yet be all heavenly or as full of fire as the cherubim and seraphim, yet I will try to become more devout and prepare my heart so that I may gather some small spark of divine fire from the humble reception of this life-giving Sacrament.
Whatever is wanting in me, good Jesus, Savior most holy, do You in Your kindness and grace supply for me, You Who have been pleased to call all unto You, saying: “Come to Me all you that labor and are burdened and I will refresh you.”
I, indeed, labor in the sweat of my brow. I am torn with sorrow of heart. I am laden with sin, troubled with temptations, enmeshed and oppressed by many evil passions, and there is none to help me, none to deliver and save me but You, my Lord God and Savior, to Whom I entrust myself and all I have, that You may protect me and lead me to eternal life. For the honor and glory of Your name receive me, You Who have prepared Your Body and Blood as food and drink for me. Grant, O Lord, my God and Savior, that by approaching Your Mysteries frequently, the zeal of my devotion may increase.
The Imitation Of Christ
Practical religion. The Christian life
But third, the branch teaches a lesson of much fruitfulness.
The Lord Jesus Christ repeated that word fruit often in that parable. He spoke, first, of fruit, and then of more fruit, and then of much fruit. Yes, you are ordained not only to bear fruit, but to bear much fruit. "Herein is my Father glorified, that ye bear much fruit" (John 15:8). In the first place, Christ said: "I am the Vine, and my Father is the Husbandman. My Father is the Husbandman who has charge of me and you." He who will watch over the connection between Christ and the branches is God; and it is in the power of God through Christ we are to bear fruit.
Oh, Christians, you know this world is perishing for the want of workers. And it lacks not only more workers--the workers are saying, some more earnestly than others: "We need not only more workers, but we need our workers to have a new power, a different life; that we workers should be able to bring more blessing." Children of God, I appeal to you. You know what trouble you take, say, in a case of sickness. You have a beloved friend apparently in danger of death, and nothing can refresh that friend so much as a few grapes, and they are out of season; but what trouble you will take to get the grapes that are to be the nourishment of this dying friend! And, oh, there are around you people who never go to church, and so many who go to church, but do not know Christ. And yet the heavenly grapes, the grapes of the heavenly Vine, are not to be had at any price, except as the child of God bears them out of his inner life in fellowship with Christ. Except the children of God are filled with the sap of the heavenly Vine, except they are filled with the Holy Spirit and the love of Jesus, they cannot bear much of the real heavenly grape. We all confess there is a great deal of work, a great deal of preaching and teaching and visiting, a great deal of machinery, a great deal of earnest effort of every kind; but there is not much manifestation of the power of God in it.
What is lacking? There is lacking the close connection between the worker and the heavenly Vine. Christ, the heavenly Vine, has blessings that He could pour on tens of thousands who are perishing. Christ, the heavenly Vine, has power to provide the heavenly grapes. But "Ye are the branches," and you cannot bear heavenly fruit unless you are in close connection with Jesus Christ.
Do not confound work and fruit. There may be a good deal of work for Christ that is not the fruit of the heavenly Vine. Do not seek for work only. Oh! study this question of fruit-bearing. It means the very life and the very power and the very spirit and the very love within the heart of the Son of God--it means the heavenly Vine Himself coming into your heart and mine.
You know there are different sorts of grapes, each with a different name, and every vine provides exactly that peculiar aroma and juice which gives the grape its particular flavor and taste. Just so, there is in the heart of Christ Jesus a life, and a love, and a Spirit, and a blessing, and a power for men, that are entirely heavenly and divine, and that will come down into our hearts. Stand in close connection with the heavenly Vine and say:
"Lord Jesus, nothing less than the sap that flows through Thyself, nothing less than the Spirit of Thy divine life is what we ask. Lord Jesus, I pray Thee let Thy Spirit flow through me in all my work for Thee."
Absolute Surrender (The Colportage Library)
by D.H. Stern
27 A worthless person digs up evil [gossip]—
it is like scorching fire on his lips.
28 A deceitful person stirs up strife,
and a slanderer can separate even close friends.
Complete Jewish Bible : An English Version of the Tanakh (Old Testament) and B'Rit Hadashah (New Testament)
A Daily Devotional by Oswald Chambers
Make a habit of having no habits
For if these things are yours and abound, they make you to be not idle nor unfruitful. --- 2 Peter 1:8 (R.V.).
When we begin to form a habit we are conscious of it. There are times when we are conscious of becoming virtuous and patient and godly, but it is only a stage; if we stop there we shall get the strut of the spiritual prig. The right thing to do with habits is to lose them in the life of the Lord, until every habit is so practised that there is no conscious habit at all. Our spiritual life continually resolves into introspection because there are some qualities we have not added as yet. Ultimately the relationship is to be a completely simple one.
Your god may be your little Christian habit, the habit of prayer at stated times, or the habit of Bible reading. Watch how your Father will upset those times if you begin to worship your habit instead of what the habit symbolizes—‘I can’t do that just now, I am praying; it is my hour with God.’ No, it is your hour with your habit. There is a quality that is lacking in you. Recognize the defect, and then look for the opportunity of exercising yourself along the line of the quality to be added.
Love means that there is no habit visible, you have come to the place where the habit is lost, and by practice you do the thing unconsciously. If you are consciously holy, there are certain things you imagine you cannot do, certain relationships in which you are far from simple; that means there is something to be added. The only supernatural life is the life the Lord Jesus lived, and He was at home with God anywhere. Is there anywhere where you are not at home with God? Let God press through in that particular circumstance until you gain Him, and life becomes the simple life of a child.
My Utmost for His Highest
the Poetry of RS Thomas
A Blackbird Singing
BIt seems wrong that this bird,
Black, bold, a suggestion of dark
Places about it, there yet should come
Such rich music, as though the notes'
Ore were changed to a rare metal
At one touch of that bright bill.
You have heard it often, alone at your desk
In a green April, your mind drawn
Away from its work by sweet disturbance
Of the mild Evening outside your room.
A slow singer, but loading each phrase
With history's overtones, love, joy
And grief learned by his dark tribe
In other orchards and passed on
Instinctively as they are now,
But fresh always with new tears.
H'm: Poems by R. S. Thomas
Bava Metzia 84b
There is an apocryphal tale of a woman who, thinking that she had become pregnant the night before, rushed to make an early Morning phone call — not to her obstetrician or to a family member but to the local nursery school to sign up her "child" for kindergarten. She was afraid that her "baby" would be closed out of class five years hence.
Whether this story is factually true or not, it does reflect a reality about children in our contemporary world: They are rushed through life. In his book The Hurried Child, 25th anniversary edition, psychologist David Elkind outlines examples of youngsters pushed to grow up too fast and forced to live adult lives before they are physically or psychologically ready. We, too, can think of dozens of examples of children who are hurried through life and are not allowed, slowly and patiently, to mature:
The child who does not excel in kindergarten and who, at age five, is labeled a problem child for the rest of life. If the label sticks, the youngster may never have the opportunity to overcome these obstacles.
The Little League team members whose coach forces a win-or-lose mentality on them, turning the game from fun into a battlefield. They may grow up playing team sports but not enjoying them.
The child of divorce who is thrust into adult roles—cooking, caring for infants—and adult responsibilities at an early age. Unfortunately, the need for another set of hands in the home may make the extra pressure on this youngster unavoidable.
Elkind cites the example of a seven-year-old who left school because of a nervous breakdown, who was a weak student with no friends and a poor athlete with odd mannerisms. At a young age, he was labeled a problem child. It is conceivable that such a youngster would lose out on the opportunity to overcome adversity and become a worthwhile member of society. Fortunately, in this case, the young man surmounted all of these negative stereotypes and matured into the great physicist Albert Einstein.
Often, the negative effects on youngsters come about as by-products of positive intentions. We want our children to get ahead, and consequently we buy them (and ourselves) books, videos, and even computer programs that help get an "edge" on life—"Toilet Training in One Day!" or "Calculus for Preschoolers."
There are times when our youngsters are ready to handle more, when they will demand to be challenged. Yet, we often fall into the trap of hurrying our children (and our grandchildren) beyond what they can handle. We do this out of both love and fear. We love them and want the best for them. We are afraid that they will fall behind in an ever-changing world. We want them to succeed in life, and rather than choosing time-honored values and slowly reinforcing methods of teaching, we opt for quick fixes and fads.
Similarly, there are times when we infantilize our elderly, treating them like children. We assume that someone who is getting hard of hearing also cannot think so well. We imagine that those who were born many years ago cannot cope with change, when the reality is that they have had to manage change repeatedly in their lives. We may assume, incorrectly, that those who are retired and no longer have a job likewise no longer have a purpose in life. Each of these instances treats the elderly like children.
While some believe that youth is wasted on the young, we know that youth is for the young, just as the older years are for the elderly. Treating our youngsters like children and our seniors like elders is exactly what we are supposed to do. In the case of our children, it allows them the pleasure, the opportunity, and the privilege of growing up, a process that truly cannot be hurried. In the case of our elders, it confers upon them the dignity and honor they deserve.
Should a vessel that was used for holy be used for everyday?
Text / As he was about to die, he [Rabbi Elazar son of Rabbi Shimon] said to his wife: "I know that the Rabbis are angry with me and will not treat me well. Lay me out in the loft and do not be afraid of me." Rabbi Shmuel bar Naḥmani said: "Rabbi Yonatan's mother told me that the wife of Rabbi Elazar son of Rabbi Shimon told her: 'I kept him in the loft no less than eighteen years and no more than twenty-four years. When I went up there, I would check his hair, and when hair fell out, blood would flow. One day, I saw a worm come out of his ear, and I became weak. He came to me in the dream and said to me: "This is nothing! One day I heard a scholar insulted and I did not protest it as I should have." When two came for judgment, they stood at the entrance, each one making his case, and a voice came forth from the loft, saying: "So-and-so, you are guilty! So-and-so, you are innocent!" ' " One day, she was arguing with a neighbor who said to her: "May you be like your husband, unworthy of burial!" The Rabbis said: "This is not the right way." Some say that Rabbi Shimon ben Yoḥai appeared to them in a dream, telling them: "There is a single pigeon of a pair among you, and you won't let him come to me?" The Rabbis went to take care of him, but the people of Akhbariya would not let them, for all the years that Rabbi Elazar son of Rabbi Shimon rested there, no wild animal came to them. One Yom Kippur eve, when they were busy, the Rabbis sent word to the residents of Biri to carry out his bier. They carried him to the burial cave of his father, but they found a snake encircling it. They said: "Snake! Snake! Open your mouth and let a son enter with his father." It opened for them. Rabbi sent to speak [of marriage] to his [Rabbi Elazar's] wife. She sent back to him: "Should a vessel that was used for holy be used for everyday?"
Context / The Talmud is not ashamed to present unpopular and even derogatory views of the Rabbis. Some scholars suggest that the purpose of such stories is not to show off the fine qualities of one rabbi as opposed to those of another, or to advocate a specific position. Most likely, these stories attempt to teach the reader a lesson about the world around them.
Context / This is probably the case in our Gemara from Bava Metzia, for even though Rabbi Elazar is portrayed as a righteous man by his widow, we know that there are places in the Talmud where he was seen as a traitor. Rabbi Elazar ben Shimon lived in the second-century C.E. and was the son and student of the famous Rabbi Shimon bar Yoḥai. Together, we are told, they hid in a cave for thirteen years to escape punishment from the Romans for having taught Torah. Yet, while the father, Shimon, continued to defy Rome, the son, Elazar, later worked for the Roman administration, becoming an official responsible for reporting on thieves. This put him in a position of conflict with many of the Rabbis of the time, leading his teacher Yehoshua ben Korḥah to condemn him: "Vinegar son of wine (i.e., a spoiled son of a vintage master)! How long will you continue to hand over the people of our God to be killed?" Despite his association with the Romans, Rabbi Elazar is pictured as a saint and martyr in the narrative which follows our text.
This story tells of the death of Rabbi Elazar ben Shimon, a scholar who was seen by many as a traitor for the help he gave the conquering Roman army during its occupation of Israel. Rabbi Elazar may have been fearful of his colleagues' reaction to his death, afraid that they would not treat him respectfully. He therefore asked his wife that, upon his death, his body not be buried but left in a loft or upper chamber of their house. This she did. Not only did she keep the body there, but it kept its original, natural state, even producing blood (after all the years) when hair fell out.
Once, she felt guilty for not having buried her husband properly, but he reassured her that the worm coming forth from his ear was punishment for not having stood up for a fellow rabbi when he was being insulted. Even more amazing than the lack of decomposition of the body is the fact (according to the story) that Rabbi Elazar issued judicial rulings even after his death. People would present their cases at his doorway, and a voice would be heard announcing the verdict.
However, when a neighbor mocked the wife, she knew it was time to have her husband buried. One tradition says that the Rabbis wanted to bury Rabbi Elazar. Another tradition holds that his father, Rabbi Shimon, appeared to them in a dream. His words—"There is a single pigeon of a pair among you, and you won't let him come to me?"—mean "My son and I are a pair. I am already in the World-to-Come, and you will not allow my son to join me here?" The people of Akhbariya feared that his burial would mean the end of the protection that they had been given while Rabbi Elazar's body remained in his loft. Still, the Rabbis sought to bury Elazar. The next obstacle to overcome was a snake, blocking the entrance to the burial cave.
Some time after the burial, Rabbi Yehudah ha-Nasi ("Rabbi") sent emissaries to Rabbi Elazar's widow ("his wife"). The message they brought was a proposal for marriage: Now that your deceased husband has been buried, you can marry me. She rebuffed Rabbi, and her response "Should a vessel that was used for holy be used for everyday?" has become a classic. The unnamed wife means: Are you worthy to take the place of such a holy man? While Rabbi Yehudah ha-Nasi was one of the greats of his day (and of any day in Jewish life, seen both from his title and his status), the widow of Rabbi Elazar considered Rabbi Yehudah as ordinary compared to her beloved, holy husband.
Swimming in the Sea of Talmud: Lessons for Everyday Living
The Philistines were a sea people who settled along the Mediterranean coast around 1200 B.C. They established five major cities, from which they spread inland. These people maintained a military advantage from the time of Samson until the age of David. This was due to the fact that they alone in the area knew the secret of working iron. Their iron weapons were far superior to any weapons of the poverty-stricken Israelites.
Humanly speaking, war with the Philistines could only bring disaster. It's no wonder that, in the first battle mentioned in this section, Israel was defeated with about 4,000 men killed on the battlefield.
Israel's response was to bring the ark of the covenant into battle. This ark was to be kept in the tabernacle, the tent which served as Israel's worship center.
The ark contained several special items. It contained manna, the special food given to the people of Israel in their wilderness wanderings. Manna spoke of divine provision. The ark also contained the Ten Commandments, etched on stone tablets. They spoke of the covenant to which Israel was committed, and the holy way of life God set down for them. Even more important, the ark usually rested in the inner chamber of the tabernacle, the holy of holies. There, once a year, the high priest was to come to offer a blood sacrifice that made atonement for all the sins of Israel (cf. Leviticus 16). Thus the ark spoke of the absolute holiness of God and of the need to hold God in awe and approach Him respectfully.
But in sending for the ark, the Israelites lost sight of its true meaning. They wanted the ark to serve as a magical talisman. Somehow God's presence was thought of as tied to the ark. If the ark were with them in battle, God must be with them as well. The ark, rather than symbolizing the holiness of God, was to manipulate God into sending a battlefield victory. For, if Israel lost, the ark would be lost! This was a blatant attempt to manipulate God!
Israel's act also revealed a pagan view of God. When the Philistines heard Israel shouting gladly when the ark was brought into their camp, these pagan peoples said "a god [had] come into the camp." How tragic that Israel had no more spiritual perception than the idolatrous Philistines. Neither saw beyond the symbol to realize that God is God of the whole earth, whose presence cannot be captured in any material object. And how revealing that Israel thought God could be manipulated by placing His ark in their vanguard.
In fact, the Israelites were again defeated. The two sons of Eli were killed. And the ark was taken captive.
The next events teach us that the God who cannot be manipulated will be honored as holy.
The ark was placed as a trophy in the house of the Philistine's deity, an idol they called Dagon. The idol fell, its extremities broken off. And the people of the Philistine city, Ashdod, were stricken with a painful disease. The ark was moved to another Philistine city, but again there was an outbreak of disease. Finally the Philistines hitched two cows that had recently calved to a new cart, put the ark on the cart, and turned the animals loose. Rather than going to their calves, the cows went straight to Israelite territory, lowing all the way.
The Philistines were healed. And the people of Israel rejoiced. But some of the Israelite men peeked curiously into the ark. God struck them down, killing 70. The people of Israel still were not sensitive to the holiness of God. In fact, this three-chapter section of 1 Samuel records a painful lesson God taught to His people Israel, and through them teaches to us. Israel had failed to treat God with respect. Even Eli permitted his own sons to defile the priesthood. The people tried to manipulate God by bringing the ark to the battlefield "so that it may go with us and save us from the hand of our enemies" (1 Samuel 4:3). This basically pagan view of the ark failed to sense that it was a symbol, pointing to God, but with no magical or divine power in itself.
Yet the ark was associated with God. It had been set apart to God, and as such was a holy thing. The Philistines discovered that Israel's God was supreme when He judged them and their god for treating the ark as a victory trophy. And when God's own people failed to show respect for the holy, they too were struck down.
Why? Because Israel desperately needed to recover a sense of the holiness and the power of God. Only when the people of God honored Him again could He bring His people blessing.
Mizpah: 1 Samuel 7 / The Wanderings of the Ark of the Covenant
During the next 20 years Samuel led a spiritual revival. The Bible says that "all the people of Israel mourned and sought after the Lord" (1 Samuel 7:2). During this time the Israelites got rid of their idols, and confessed their sins to God.
When the revival was climaxed with a great assembly at Mizpah, the Philistines decided to attack. The terrified Israelites begged Samuel, "Do not stop crying out to the Lord our God for us" (1 Samuel 7:8). Now, with their sins purified, and with their trust in God Himself rather than in the ark that symbolized His presence, God acted. A terrible storm struck the Philistines. They fled in terror from this divine visitation, and the men of Israel pursued them, killing many. As a result of this decisive battle some of the land taken by the Philistines was recovered by Israel and the Philistines were unable to invade Israelite territory again during Samuel's lifetime.
The Teacher's Commentary
Judaism in the Land of Israel
A number of narrative works that do not appear to be historical in intent express, often in highly entertaining ways, the theological and ethical views of the authors.
The book of Tobit may have been written in Israel, although it is not impossible it comes from somewhere in the eastern Diaspora. The Aramaic work (copies of it have been found at Qumran [4Q196–199 in Aramaic, 4Q200 in Hebrew]) tells the parallel stories of two pious Jews whose lives had become tragedies, although they maintained their religious fidelity in dire circumstances, and who were delivered through the agency of the angel Raphael. The book commends pious deeds by Diaspora Jews such as almsgiving, care for fellow Jews, praise of God, prayer, and endogamy.
The book of Judith was written in Hebrew, although it is available only in a Greek translation. The author paints a confusing situation blending Babylonian, Persian, and perhaps other times, but its aim is to describe the deliverance God gave to his beleaguered people through the hand of a woman named Judith, whose extraordinary piety and remarkable bravery and cleverness brought about victory for the Jews in the land when the great general Holophernes and his massive army wished to destroy them. The book also presents an interesting example of a proselyte in the form of Achior the Ammonite.
From early in the Second Temple period there is little evidence of legal literature in the sense of laws such as those in the Pentateuch. Those books may have reached their final form early in the period, but from the centuries that followed no such texts are attested until the literature found at Qumran. Among the scrolls are different sorts of works that deal with and expound the law of Moses; these are in addition to the numerous copies of the pentateuchal books found there. Examples are 4QMMT, which lists more than twenty legal points on which the group differs from those whom they address; and the Temple Scroll, which describes a grand future temple and all that will accompany it, such as the festivals, and represents and paraphrases a large part of the material in Exodus 25 through Deuteronomy. Additional texts, only fragmentarily preserved, deal with various aspects of the Law (e.g., ones that treat issues of purity and impurity [4Q274–279]; calendar texts [4Q317–330]). Other sorts of legal texts, ones that supply laws specifically for the group, are the Rule of the Community and the Damascus Document, the latter of which includes a lengthy halakic section. The legal texts from Qumran show that the kind of reflection that was later codified in the Mishnah and the Talmuds was at home in a much earlier time and was practiced by a group representing a very different point of view from the one found in the rabbinic works.
The Eerdmans Dictionary of Early Judaism
He split the rocks in the desert and gave them water as abundant as the seas. --- Psalm 78:15.
[The psalmist] sees the Israelites crowding around the rock and saying in their hearts, “This cannot last long.” (Wings of the Morning, The (The Morrison Classic Sermon Series) ) He sees them watching for the supply to fail, as, of course, coming from a rock it must soon do. And then he sees their wild surprise when it dawns on them that the stream is inexhaustible and is fed by channels they know nothing of, from boundless and unfathomable reservoirs. What the people crave for is a drink of water, and God in his mercy gives them their desire. But he fills their cups not from a little cistern but as if from some limitless ocean. And the psalmist knows that that is always true, for whenever the Almighty satisfies his creatures, he gives them drink as abundant as the seas.
Let us think for a moment of God’s ways in providence—in the ordering and discipline of our lives. When we are young our joys are all our own; we never dream that others can have known them. When we are young we take our little sorrows as if there were no such sorrows in the world. And much of the bitterness of childish trial lies in its terrible sense of isolation, in the feeling that in the whole wide world there is no one who has had to suffer just like us. It seems as if God had cut a special channel for us out of which no other life had ever drunk. In joy and in grief, in sunshine and in shadow, we seem to move alone when we are children. But as life advances and our outlook broadens and we learn the stories of the lives around us, then we see that we are not alone but are being made to drink of the great depths. It is not by exceptional providences that we live. It is not by exceptional joys we are enriched. It is not by anything rare or strange or singular that we are fashioned under the hand of God. It is by sorrows that are as old as humanity, by trials that a thousand hearts have felt, by joys that are common as the wind is common that breathes on the palace and on the meanest street. By these things we live; by these we grow—by love and tears, by trials, by work, by death—by the things that link us all into a family, the things that are common to ten thousand hearts. And it is when we come to recognize that truth and to feel our comradeship in a common discipline that we say, as the psalmist said of Israel, he gave us “water as abundant as the seas.”
--- George H. Morrison
Take Heart: Daily Devotions with the Church's Great Preachers
The Shoemaker’s Book May 12
William Carey was born in a forgotten village in the dullest period of the dullest of all centuries. His family was poor, and he was poorly educated. A skin affliction made him sensitive to outdoor work, so he apprenticed to a nearby shoemaker. When he didn’t do well at cobbling, he opened a school to supplement his income. That didn’t go well either. He married, but his marriage proved unhappy. A terrible disease took the life of his baby daughter and left Carey bald for life. He was called to pastor a small church, but he had trouble being ordained because of his boring RS Thomas.
Not a likely prospect to become the “Father of Modern Missions.”
But when Carey borrowed a copy of Captain Cook’s Voyages, the famous sailor’s journals gripped him, and he started thinking of overseas evangelism. On the wall of his cobbler’s shop he hung a homemade map of the world, jotting down facts and figures beside the countries. And he began to feel that something should be done to reach the world for Christ.
Until then most Protestants believed the Great Commission had been given only to the original apostles. Carey insisted it was binding on all succeeding generations of Christians, an idea that brought scorn from many preachers. He was called a “miserable enthusiast,” and at one Baptist meeting Dr. John C. Ryland, the man who had baptized him, said, “Young man, sit down! When God pleases to convert the heathen, he’ll do it without consulting you or me.”
The rebuke moved Carey to write a book, published on May 12, 1792: An Enquiry into the Obligations of Christians, to use means for the Conversion of the Heathens in which the Religious State of the Different Nations of the World, the Success of Former Undertakings, and the Practicability of Further Undertakings, are Considered.
Despite its unwieldy title, this 87-page book became a classic in Christian history that deserves a place alongside Luther’s Ninety-five Theses in its influence on subsequent church history. It led to the formation of a missionary society, funds being collected in a snuff box. The proceeds were used to send Carey to India, launching the modern era of missions.
Go to the people of all nations and make them my disciples. Baptize them in the name of the Father, the Son, and the Holy Spirit, and teach them to do everything I have told you. I will be with you always, even until the end of the world.
--- Matthew 28:18-20.
On This Day 365 Amazing And Inspiring Stories About Saints, Martyrs And Heroes
Daily Readings / CHARLES H. SPURGEON
Morning - May 12
“And will manifest myself to him.”
The Lord Jesus gives special revelations of himself to his people. Even if Scripture did not declare this, there are many of the children of God who could testify the truth of it from their own experience. They have had manifestations of their Lord and Saviour Jesus Christ in a peculiar manner, such as no mere reading or hearing could afford. In the biographies of eminent saints, you will find many instances recorded in which Jesus has been pleased, in a very special manner to speak to their souls, and to unfold the wonders of his person; yea, so have their souls been steeped in happiness that they have thought themselves to be in heaven, whereas they were not there, though they were well nigh on the threshold of it—for when Jesus manifests himself to his people, it is heaven on earth; it is paradise in embryo; it is bliss begun. Especial manifestations of Christ exercise a holy influence on the believer’s heart. One effect will be humility. If a man says, “I have had such-and-such spiritual communications, I am a great man,” he has never had any communion with Jesus at all; for “God hath respect unto the lowly: but the proud he knoweth afar off.” He does not need to come near them to know them, and will never give them any visits of love. Another effect will be happiness; for in God’s presence there are pleasures for evermore. Holiness will be sure to follow. A man who has no holiness has never had this manifestation. Some men profess a great deal; but we must not believe any one unless we see that his deeds answer to what he says. “Be not deceived; God is not mocked.” He will not bestow his favours upon the wicked: for while he will not cast away a perfect man, neither will he respect an evil doer. Thus there will be three effects of nearness to Jesus—humility, happiness, and holiness. May God give them to thee, Christian!
Evening - May 12
“Fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again.”
Jacob must have shuddered at the thought of leaving the land of his father’s sojourning, and dwelling among heathen strangers. It was a new scene, and likely to be a trying one: who shall venture among couriers of a foreign monarch without anxiety? Yet the way was evidently appointed for him, and therefore he resolved to go. This is frequently the position of believers now—they are called to perils and temptations altogether untried: at such seasons let them imitate Jacob’s example by offering sacrifices of prayer unto God, and seeking his direction; let them not take a step until they have waited upon the Lord for his blessing: then they will have Jacob’s companion to be their friend and helper. How blessed to feel assured that the Lord is with us in all our ways, and condescends to go down into our humiliations and banishments with us! Even beyond the ocean our Father’s love beams like the sun in its strength. We cannot hesitate to go where Jehovah promises his presence; even the valley of deathshade grows bright with the radiance of this assurance. Marching onwards with faith in their God, believers shall have Jacob’s promise. They shall be brought up again, whether it be from the troubles of life or the chambers of death. Jacob’s seed came out of Egypt in due time, and so shall all the faithful pass unscathed through the tribulation of life, and the terror of death. Let us exercise Jacob’s confidence. “Fear not,” is the Lord’s command and his divine encouragement to those who at his bidding are launching upon new seas; the divine presence and preservation forbid so much as one unbelieving fear. Without our God we should fear to move; but when he bids us to, it would be dangerous to tarry. Reader, go forward, and fear not.
Morning and Evening
GOLDEN HARPS ARE SOUNDING
Words and Music by Frances R. Havergal, 1836–1879
But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth. After He said this, He was taken up before their very eyes, and a cloud hid Him from their sight. (Acts 1:8, 9)
Christ’s resurrection is one of the most authenticated facts in history. During the 40-day interlude between Easter and the ascension, He was seen by such trusted witnesses as Peter, the entire group of disciples and apostles, a crowd of 500 of His followers, and finally by the apostle Paul (1 Corinthians 15:5–8). And many of these same individuals who saw His resurrected body also witnessed His ascent into heaven. The resurrection and the ascension, cornerstones of the Christian faith, have been historically documented. Christ’s ascension assures us that Jesus is alive and ruling His kingdom while seated at the right hand of His Father. The ascension is also the guarantee that our Lord will personally return for His followers and escort us to the heavenly home He has prepared.
“Golden Harps Are Sounding” is one of our fine but unfamiliar hymns from the neglected “Ascension and Reign” section of many church hymnals. These are hymns that should be used not only during this Ascension Day season but also throughout the year to teach believers the importance of this event.
The author, Frances Havergal, wrote this Ascension Day hymn especially for a group of children while visiting their school. It is said to have been written within the space of ten minutes. “Golden Harps Are Sounding” is one of the few hymns for which Miss Havergal also composed her own tune, “Hermas.”
Golden harps are sounding, angel voices ring, pearly gates are opened, opened for the King: Christ, the King of glory, Jesus, King of love, is gone up in triumph to His throne above.
He who came to save us, He who bled and died, now is crowned with glory at His Father’s side: Never more to suffer, never more to die, Jesus, King of glory, is gone up on high.
Praying for His children in that blessed place, calling them to glory, sending them His grace: His bright home preparing, faithful ones, for you; Jesus ever liveth, ever loveth too.
Refrain: All His work is ended, joyfully we sing; Jesus hath ascended—Glory to our King!
For Today: Psalm 24:7, 10; Luke 24:50; Acts 1:7–10; Romans 8:34; Hebrews 9:24.
Share the thrilling account of Christ’s ascension with your family members. Sing this musical truth together ---
Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions
Martin Luther | (1483-1546)
Sect. XXII. — OF the same stamp with this, is that prudence of yours also, with which you next give it as your advice — ‘that, if any thing were settled upon, in the councils, that was wrong, it ought not to be openly confessed: lest, a handle should be thereby afforded, for contemning the authority of the fathers.’ —
This, indeed, is just what the Pope wished you to say! And he hears it with greater pleasure than the Gospel itself, and will be a most ungrateful wretch, if he do not honour you in return, with a cardinal’s cap together with all the revenues belonging to it. But in the mean time, friend Erasmus, what will the souls do that shall be bound and murdered by that iniquitous statute? Is that nothing to you? But however, you always think, or pretend to think, that human statutes can be observed together with the Word of God, without peril. If they could, I would at once go over to this your sentiment.
But if you are yet in ignorance, I tell you again, that human statutes cannot be observed together with the Word of God: because, the former bind consciences, the latter looses them. They are directly opposed to each other, as water to fire. Unless, indeed, they could be observed in liberty; that is, not to bind the conscience. But this the Pope wills not, nor can he will it, unless he wishes his kingdom to be destroyed and brought to an end: for that stands only in ensnaring and binding those consciences, which the Gospel pronounces free. The authority of the fathers, therefore, is to be accounted nought: and those statutes which have been wrongly enacted, (as all have been that are not according to the Word of God) are to be rent in sunder and cast away: for Christ is better than the authority of the fathers. In a word, if it be concerning the Word of God that you think thus, you think impiously; if it be concerning other things, your verbose disputing about your sentiment is nothing to me: I am disputing concerning the Word of God!
The Bondage of the Will or Christian Classics Ethereal Library
W. Phillip Keller | (1920-1997)
8 Your Rod and Your Staff, They Comfort Me
Another interesting use of the rod in the shepherd’s hand was to examine and count the sheep. In the terminology of the Old Testament this was referred to as passing “under the rod” (see Ezekiel 20:37). This meant not only coming under the owner’s control and authority but also to be subject to his most careful, intimate, and firsthand examination. A sheep that passed “under the rod” was one that had been counted and looked over with great care to make sure all was well with it.
Because of their long wool, it is not always easy to detect disease, wounds, or defects in sheep. For example, at a sheep show an inferior animal can be clipped and shaped and shown so as to appear a perfect specimen. But the skilled judge will take his rod and part the sheep’s wool to determine the condition of the skin, the cleanliness of the fleece, and the conformation of the body. In plain language, one just does not “pull the wool over his eyes.”
Ezekiel 20:37 I will make you pass under the rod, and I will bring you into the bond of the covenant. ESV
In caring for his sheep, the good shepherd, the careful manager, will from time to time make a careful examination of each individual sheep. The picture is a very poignant one. As each animal comes out of the corral and through the gate, it is stopped by the shepherd’s outstretched rod. He opens the fleece with the rod; he runs his skillful hands over the body; he feels for any sign of trouble; he examines the sheep with care to see that all is well. This is a most searching process entailing every intimate detail. It is, too, a comfort to the sheep, for only in this way can its hidden problems be laid bare before the shepherd.
This is what was meant in Psalm 139:23–24 when the psalmist wrote, “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting.”
Psalm 139:23–24 Search me, O God,
and know my heart!
Try me and know my thoughts!
24 And see if there be any
grievous way in me,
and lead me in the way everlasting! ESV
If we will allow it, if we will submit to it, God by His Word will search us. There will be no “pulling the wool over His eyes.” He will get below the surface, behind the front of our old self-life, and expose things that need to be made right.
This is a process from which we need not shrink. It is not something to avoid. It is done in concern and compassion for our welfare. The Great Shepherd of our souls has our own best interests at heart when He so searches us. What a comfort this should be to the child of God, who can trust in God’s care.
Wool in Scripture speaks of the self-life, self-will, self-assertion, self-pride. God has to get below this and do a deep work in our wills to right the wrongs that are often bothering us beneath the surface. So often we put on a fine front and brave, bold exterior when really, deep down below, there needs to be some remedy applied.
A Shepherd Looks at Psalm 23
Brett Meador | Athey Creek
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