The Institute for Creation Research

 "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him" (Genesis 18:19). 
This is a very important verse comprising the first direct reference in the Bible to what we today would call education, and it is given in connection with God's approving testimony concerning Abraham. Note that nothing is said concerning degrees or diplomas, the sciences or humanities, school buildings or textbooks. 
It does tell us that God's highest priority in the training of the young is that they learn to "keep the way of the Lord, to do justice and judgment." Such instruction is the responsibility of the home, especially the father—not of the government or some educational association. It is to be given in the context of God's promises and plans (thus in the context of divine revelation) and is to be framed in terms of "commands." 
This is also the teaching of the New Testament: "Fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord" (Ephesians 6:4). 
The Bible never refers to "education," but there are many references to teaching, learning, and instruction. There are no references to teaching under the sponsorship of the government, however. As far as Biblical precepts and examples are concerned, teaching the young is strictly a function of the home and the church (this could no doubt include several homes and churches cooperating in the provision of advanced or specialized instruction). Most importantly, all instruction, in every subject, should be governed by Biblical criteria, for "All Scripture . . . is profitable . . . for instruction. . . . That the man of God may be perfect [i.e., `fully prepared']" (II Timothy 3:16-17) for the work God wants him to do. HMM 
    [body_edit] =>  "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him" (Genesis 18:19). 
This is a very important verse comprising the first direct reference in the Bible to what we today would call education, and it is given in connection with God's approving testimony concerning Abraham. Note that nothing is said concerning degrees or diplomas, the sciences or humanities, school buildings or textbooks. 
It does tell us that God's highest priority in the training of the young is that they learn to "keep the way of the Lord, to do justice and judgment." Such instruction is the responsibility of the home, especially the father—not of the government or some educational association. It is to be given in the context of God's promises and plans (thus in the context of divine revelation) and is to be framed in terms of "commands." 
This is also the teaching of the New Testament: "Fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord" (Ephesians 6:4). 
The Bible never refers to "education," but there are many references to teaching, learning, and instruction. There are no references to teaching under the sponsorship of the government, however. As far as Biblical precepts and examples are concerned, teaching the young is strictly a function of the home and the church (this could no doubt include several homes and churches cooperating in the provision of advanced or specialized instruction). Most importantly, all instruction, in every subject, should be governed by Biblical criteria, for "All Scripture . . . is profitable . . . for instruction. . . . That the man of God may be perfect [i.e., `fully prepared']" (II Timothy 3:16-17) for the work God wants him to do. HMM 
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 "Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures" (James 1:18). 
Scriptural soul winning is soul winning based on the Scriptures and accomplished by using the Scriptures. The "word of truth" is the means by which the Lord brings about the miracle of regeneration. This is also the testimony of the apostle Peter: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Peter 1:23). "The seed is the word of God" (Luke 8:11) which, when properly sown and watered in good ground, will bring forth the fruit of salvation. In order for one's soul to be truly "saved," one must "receive with meekness the engrafted word, which is able to save your souls" (James 1:21). 
The Lord Jesus has said: "He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24). And, "Search the Scriptures; for in them ye think ye have eternal life" (John 5:39). 
It is only in the written Word that we learn of the living Word, without whom "was not any thing made that was made" (John 1:3), and who "was made flesh, and dwelt among us" (John 1:14). He is "the Word of life," and "These things have I written unto you that believe on the name of the Son of God" says the apostle John, "that ye may know that ye have eternal life" (I John 1:1; 5:13). 
It may be that no two people ever come to faith in exactly the same way, but one thing is always essential: "Of His own will begat He us with the word of truth" (text verse). If we would win others to Christ, we must believe and live and use the Holy Scriptures, for only they can make one "wise unto salvation through faith which is in Christ Jesus" (II Timothy 3:15). HMM 
    [body_edit] =>  "Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures" (James 1:18). 
Scriptural soul winning is soul winning based on the Scriptures and accomplished by using the Scriptures. The "word of truth" is the means by which the Lord brings about the miracle of regeneration. This is also the testimony of the apostle Peter: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Peter 1:23). "The seed is the word of God" (Luke 8:11) which, when properly sown and watered in good ground, will bring forth the fruit of salvation. In order for one's soul to be truly "saved," one must "receive with meekness the engrafted word, which is able to save your souls" (James 1:21). 
The Lord Jesus has said: "He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24). And, "Search the Scriptures; for in them ye think ye have eternal life" (John 5:39). 
It is only in the written Word that we learn of the living Word, without whom "was not any thing made that was made" (John 1:3), and who "was made flesh, and dwelt among us" (John 1:14). He is "the Word of life," and "These things have I written unto you that believe on the name of the Son of God" says the apostle John, "that ye may know that ye have eternal life" (I John 1:1; 5:13). 
It may be that no two people ever come to faith in exactly the same way, but one thing is always essential: "Of His own will begat He us with the word of truth" (text verse). If we would win others to Christ, we must believe and live and use the Holy Scriptures, for only they can make one "wise unto salvation through faith which is in Christ Jesus" (II Timothy 3:15). HMM 
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    [author] => Harold S. Slusher, Ph.D.
)
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". . . grow up into Him in all things, which is the head, even Christ" (Ephesians 4:15). 
Most of us can reflect back to a time during our childhood when a parent or person in authority admonished us to "grow up," perhaps in response to our shirking a responsibility or failing to take the initiative. It is typical for us to assume that we have grown up once we pass through the threshold of the early twenties. However, the Bible specifies no age where a person reaches spiritual maturity—it is a sad fact that Christians can live to an old age and remain a spiritual infant in the faith. 
The Scriptures do not teach that we grow spiritually simply by logging birthdays, rather it is when we "desire the sincere milk of the word, that ye may grow thereby" (I Peter 2:2). Just as a newborn babe grows physically by the nourishing milk from his mother, so does the newborn Christian grow spiritually by reading and obeying God's Word. Christian literature can certainly be beneficial, but spiritual maturity cannot occur apart from the Living Word of God. 
We must understand that diligently studying, believing, and applying the Bible is the key to spiritual maturity. Too often Christians linger on a milk diet, being "tossed to and fro, and carried about with every wind of doctrine" (Ephesians 4:14), and never advance to "strong meat" (Hebrews 5:12), thus missing out on the rich blessings that flow from a passionate pursuit of God through His Word. 
While we sojourn on this earth, we can never claim to have completely grown up spiritually. Our attitudes should instead be under-girded by a humble perseverance to "press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:14), as we "grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). MDR 
    [body_edit] => 
". . . grow up into Him in all things, which is the head, even Christ" (Ephesians 4:15). 
Most of us can reflect back to a time during our childhood when a parent or person in authority admonished us to "grow up," perhaps in response to our shirking a responsibility or failing to take the initiative. It is typical for us to assume that we have grown up once we pass through the threshold of the early twenties. However, the Bible specifies no age where a person reaches spiritual maturity—it is a sad fact that Christians can live to an old age and remain a spiritual infant in the faith. 
The Scriptures do not teach that we grow spiritually simply by logging birthdays, rather it is when we "desire the sincere milk of the word, that ye may grow thereby" (I Peter 2:2). Just as a newborn babe grows physically by the nourishing milk from his mother, so does the newborn Christian grow spiritually by reading and obeying God's Word. Christian literature can certainly be beneficial, but spiritual maturity cannot occur apart from the Living Word of God. 
We must understand that diligently studying, believing, and applying the Bible is the key to spiritual maturity. Too often Christians linger on a milk diet, being "tossed to and fro, and carried about with every wind of doctrine" (Ephesians 4:14), and never advance to "strong meat" (Hebrews 5:12), thus missing out on the rich blessings that flow from a passionate pursuit of God through His Word. 
While we sojourn on this earth, we can never claim to have completely grown up spiritually. Our attitudes should instead be under-girded by a humble perseverance to "press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:14), as we "grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). MDR 
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    [author] => Mark D. Rasche, B.S.
)
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 "For He saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation" (II Cor-inthians 6:2). 
Perhaps the most deadly sin of the unbeliever is that of procrastination. Satisfied with his current life, he neglects his spiritual need. Even if he understands the gospel and realizes his need of salvation, he still puts off a decision. 
But it is always dangerous to count too strongly on tomorrow. "Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away" (James 4:14). The sin of procrastination may easily become the sin of negligence, then of indifference, and finally, the unforgivable sin of irrevocable rejection and unbelief. "My spirit shall not always strive with man" (Genesis 6:3). This warning was true in the antediluvian world and it is certainly as true today, when we have far more knowledge and evidence of God's truth and His will than people did in the days of Noah. 
"To day if ye will hear His voice, Harden not your heart" (Psalm 95:7-8). This warning of the psalmist was considered so important that the writer of Hebrews quoted it three times (Hebrews 3:7-8,15; 4:7). Such an emphasis suggests there is indeed great danger in resisting God's call to salvation. There may be another opportunity, but it is presumptuous and dangerous to impose too long on God's patient mercy. 
Today is the day of salvation. The accepted time is now! "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? . . . It is a fearful thing to fall into the hands of the living God" (Hebrews 10:29,31). HMM 
    [body_edit] =>  "For He saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation" (II Cor-inthians 6:2). 
Perhaps the most deadly sin of the unbeliever is that of procrastination. Satisfied with his current life, he neglects his spiritual need. Even if he understands the gospel and realizes his need of salvation, he still puts off a decision. 
But it is always dangerous to count too strongly on tomorrow. "Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away" (James 4:14). The sin of procrastination may easily become the sin of negligence, then of indifference, and finally, the unforgivable sin of irrevocable rejection and unbelief. "My spirit shall not always strive with man" (Genesis 6:3). This warning was true in the antediluvian world and it is certainly as true today, when we have far more knowledge and evidence of God's truth and His will than people did in the days of Noah. 
"To day if ye will hear His voice, Harden not your heart" (Psalm 95:7-8). This warning of the psalmist was considered so important that the writer of Hebrews quoted it three times (Hebrews 3:7-8,15; 4:7). Such an emphasis suggests there is indeed great danger in resisting God's call to salvation. There may be another opportunity, but it is presumptuous and dangerous to impose too long on God's patient mercy. 
Today is the day of salvation. The accepted time is now! "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? . . . It is a fearful thing to fall into the hands of the living God" (Hebrews 10:29,31). HMM 
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 "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul" (Leviticus 17:11). 
This great verse contains a wealth of scientific and spiritual truth. It was not realized until the discovery of the circulation of the blood by the creationist scientist William Harvey, in about 1620, that biological "life" really is maintained by the blood, which both brings nourishment to all parts of the body and also carries away its wastes. 
Its spiritual truth is even more significant. The blood, when shed on the altar, would serve as an "atonement" (literally, "covering") for the soul of the guilty sinner making the offering. In fact, the "life" of the flesh is actually its "soul," for "life" and "soul" both translate the same Hebrew word (nephesh) in this text. When the blood was offered, it was thus an offering of life itself in substitution for the life of the sinner who deserved to die. 
Human sacrifices, of course, were prohibited. No man could die for another man, for his blood would inevitably be contaminated by his own sin. Therefore, the blood of a "clean animal" was required. Animals do not possess the "image of God" (Genesis 1:27), including the ability to reason about right and wrong, and therefore cannot sin. Even such clean blood could only serve as a temporary covering, and it could not really "take away" sin. For a permanent solution to the sin problem, nothing less was required than that of the sinless "Lamb of God, which taketh away the sin of the world" (John 1:29). "Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:12). Since His life was in His blood, He has "made peace through the blood of His cross" (Colossians 1:20). HMM 
    [body_edit] =>  "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul" (Leviticus 17:11). 
This great verse contains a wealth of scientific and spiritual truth. It was not realized until the discovery of the circulation of the blood by the creationist scientist William Harvey, in about 1620, that biological "life" really is maintained by the blood, which both brings nourishment to all parts of the body and also carries away its wastes. 
Its spiritual truth is even more significant. The blood, when shed on the altar, would serve as an "atonement" (literally, "covering") for the soul of the guilty sinner making the offering. In fact, the "life" of the flesh is actually its "soul," for "life" and "soul" both translate the same Hebrew word (nephesh) in this text. When the blood was offered, it was thus an offering of life itself in substitution for the life of the sinner who deserved to die. 
Human sacrifices, of course, were prohibited. No man could die for another man, for his blood would inevitably be contaminated by his own sin. Therefore, the blood of a "clean animal" was required. Animals do not possess the "image of God" (Genesis 1:27), including the ability to reason about right and wrong, and therefore cannot sin. Even such clean blood could only serve as a temporary covering, and it could not really "take away" sin. For a permanent solution to the sin problem, nothing less was required than that of the sinless "Lamb of God, which taketh away the sin of the world" (John 1:29). "Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:12). Since His life was in His blood, He has "made peace through the blood of His cross" (Colossians 1:20). HMM 
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"For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?" (Psalm 56:13). 
Once a person receives Christ as Savior, he must begin, then continue, in the Christian life. There will be many temptations along the way, however, as well as many pressures to recant, many sorrows, many difficulties. How is the "babe" in Christ to keep from stumbling and falling? 
The answer, of course, is that we are kept by the same grace that saved us in the first place! The Lord Jesus died to save us from eternal death in hell; surely we can "be saved by His life" from falling while living (Romans 5:10). Our beautiful text verse anticipates this great New Testament truth. If the Lord can deliver my soul from death, surely He can keep my feet from falling! Other wonderful verses in the psalms give the same assurance. For example: "The steps of a good man are ordered by the Lord: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with His hand" (Psalm 37:23-24). 
It is important, of course, that each person professing faith in Christ be sure that his faith is real, founded on the true Jesus Christ as Creator, Redeemer, and Lord, not a sentimental faith in "another Jesus, . . . or another gospel" (II Corinthians 11:4). As Peter urges: "Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall" (II Peter 1:10). 
And then, in the last words of the New Testament before the book of Revelation, we are directed again to Christ. "Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 24-25). What a blessed assurance is this! HMM 
    [body_edit] => 
"For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?" (Psalm 56:13). 
Once a person receives Christ as Savior, he must begin, then continue, in the Christian life. There will be many temptations along the way, however, as well as many pressures to recant, many sorrows, many difficulties. How is the "babe" in Christ to keep from stumbling and falling? 
The answer, of course, is that we are kept by the same grace that saved us in the first place! The Lord Jesus died to save us from eternal death in hell; surely we can "be saved by His life" from falling while living (Romans 5:10). Our beautiful text verse anticipates this great New Testament truth. If the Lord can deliver my soul from death, surely He can keep my feet from falling! Other wonderful verses in the psalms give the same assurance. For example: "The steps of a good man are ordered by the Lord: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with His hand" (Psalm 37:23-24). 
It is important, of course, that each person professing faith in Christ be sure that his faith is real, founded on the true Jesus Christ as Creator, Redeemer, and Lord, not a sentimental faith in "another Jesus, . . . or another gospel" (II Corinthians 11:4). As Peter urges: "Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall" (II Peter 1:10). 
And then, in the last words of the New Testament before the book of Revelation, we are directed again to Christ. "Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 24-25). What a blessed assurance is this! HMM 
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 "Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy" (Jude 24). 
There are three wonderful doxologies in three New Testament epistles extolling the transcendent ability of God to accomplish and perfect our eternal salvation. One is our text above, assuring all who are "looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21), that He is fully able to bring us joyfully into the presence of God in glory. 
Then, look at Ephesians 3:20: "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us." Furthermore, His power is able to keep us forever. "Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began" (Romans 16:25). 
Little wonder that the apostles exhort us to praise such a wonderful God and Savior! But in addition to the three doxologies, the Word of God contains many other testimonies to the omnipotent ability of the Lord on behalf of His people. 
"He is able to keep that which I have committed unto Him against that day" (II Timothy 1:12). 
"He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them" (Hebrews 7:25). 
"The Lord Jesus Christ: . . . shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Philippians 3:20-21). 
With such a Savior and heavenly Father, we can join with Jude as he concludes his doxology, "To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 25). HMM 
    [body_edit] =>  "Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy" (Jude 24). 
There are three wonderful doxologies in three New Testament epistles extolling the transcendent ability of God to accomplish and perfect our eternal salvation. One is our text above, assuring all who are "looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21), that He is fully able to bring us joyfully into the presence of God in glory. 
Then, look at Ephesians 3:20: "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us." Furthermore, His power is able to keep us forever. "Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began" (Romans 16:25). 
Little wonder that the apostles exhort us to praise such a wonderful God and Savior! But in addition to the three doxologies, the Word of God contains many other testimonies to the omnipotent ability of the Lord on behalf of His people. 
"He is able to keep that which I have committed unto Him against that day" (II Timothy 1:12). 
"He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them" (Hebrews 7:25). 
"The Lord Jesus Christ: . . . shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Philippians 3:20-21). 
With such a Savior and heavenly Father, we can join with Jude as he concludes his doxology, "To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 25). HMM 
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 "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen" (John 21:25). 
It is difficult to understand how it could be literally true that a complete biography of Christ's works would be an earth-filling library. However, we must realize that His works did not end with His return to heaven. The events of His 33 years on earth were only what "Jesus began both to do and teach" (Acts 1:1). When He prayed, it was not only for His twelve disciples, "but for them also which shall believe on me through their word" (John 17:20). When He sent the Holy Spirit, it was so that each believer could know that "Christ liveth in me" (Galatians 2:20) and that by His Spirit, He could fulfill His promise: "Lo, I am with you alway, even unto the end of the world" (Matthew 28:20). He also promised to "build my church" (Matthew 16:18) in which each believer becomes a member of "His body, the fulness of Him that filleth all in all" (Ephesians 1:23). 
Thus, the life and work of every believing Christian is, in a very real sense, an extension of the life and work of the Lord Jesus Christ Himself, and an endless series of thrilling biographies could be written about them. In fact, the apostle Paul referred to his Christian converts as living books: "Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart" (II Corinthians 3:2-3). 
Each of our own lives, therefore, becomes one of "the books that should be written" about the "things which Jesus did." How important it is that the deeds and words we record in our books are worthy of our divine Biographer! JDM 
    [body_edit] =>  "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen" (John 21:25). 
It is difficult to understand how it could be literally true that a complete biography of Christ's works would be an earth-filling library. However, we must realize that His works did not end with His return to heaven. The events of His 33 years on earth were only what "Jesus began both to do and teach" (Acts 1:1). When He prayed, it was not only for His twelve disciples, "but for them also which shall believe on me through their word" (John 17:20). When He sent the Holy Spirit, it was so that each believer could know that "Christ liveth in me" (Galatians 2:20) and that by His Spirit, He could fulfill His promise: "Lo, I am with you alway, even unto the end of the world" (Matthew 28:20). He also promised to "build my church" (Matthew 16:18) in which each believer becomes a member of "His body, the fulness of Him that filleth all in all" (Ephesians 1:23). 
Thus, the life and work of every believing Christian is, in a very real sense, an extension of the life and work of the Lord Jesus Christ Himself, and an endless series of thrilling biographies could be written about them. In fact, the apostle Paul referred to his Christian converts as living books: "Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart" (II Corinthians 3:2-3). 
Each of our own lives, therefore, becomes one of "the books that should be written" about the "things which Jesus did." How important it is that the deeds and words we record in our books are worthy of our divine Biographer! JDM 
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 "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!" (Amos 6:1). 
Zion (or Jerusalem) was the capital of Judah, the southern kingdom, and Samaria was the capital of the northern kingdom, Israel. Despite the ungodliness rampant in both nations, as well as suffering due to drought and other judgments sent by God, the leaders in Zion and Samaria were still living in decadent luxury, and most of the people were following their example. The rustic prophet, Amos, was thus called by God to pronounce coming judgment on both nations and especially on their leaders. 
God's nature and God's principles do not change. "For I am the Lord, I change not" (Malachi 3:6). If God was angry with those of His ancient people who were living in affluent ease while indifferent to the sin in the nation and in their own lives, must this not be true also in modern "Christian" America? Have evangelical Christians today become "lovers of pleasures more than lovers of God" (II Timothy 3:4)? One should at least raise the question when their churches become cathedrals and their homes become show places, when their music stirs their feelings but not their souls, when they spend more time in "rest and recreation" than with the Lord and His Word, and when they begin to allow "the care of this world, and the deceitfulness of riches [to] choke the word" so that they become "unfruitful" (Matthew 13:22). 
God was longsuffering with Israel, but judgment finally came to them. Perhaps He has been calling to us in the earthquake and the hurricane, the drought and the flood, the famine and the pestilence, telling us that judgment is coming. Are we at ease in Zion saying, "soul, . . . take thine ease, eat, drink, and be merry" (Luke 12:19)? If so, may God stir us to repentance and rededication! HMM 
    [body_edit] =>  "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!" (Amos 6:1). 
Zion (or Jerusalem) was the capital of Judah, the southern kingdom, and Samaria was the capital of the northern kingdom, Israel. Despite the ungodliness rampant in both nations, as well as suffering due to drought and other judgments sent by God, the leaders in Zion and Samaria were still living in decadent luxury, and most of the people were following their example. The rustic prophet, Amos, was thus called by God to pronounce coming judgment on both nations and especially on their leaders. 
God's nature and God's principles do not change. "For I am the Lord, I change not" (Malachi 3:6). If God was angry with those of His ancient people who were living in affluent ease while indifferent to the sin in the nation and in their own lives, must this not be true also in modern "Christian" America? Have evangelical Christians today become "lovers of pleasures more than lovers of God" (II Timothy 3:4)? One should at least raise the question when their churches become cathedrals and their homes become show places, when their music stirs their feelings but not their souls, when they spend more time in "rest and recreation" than with the Lord and His Word, and when they begin to allow "the care of this world, and the deceitfulness of riches [to] choke the word" so that they become "unfruitful" (Matthew 13:22). 
God was longsuffering with Israel, but judgment finally came to them. Perhaps He has been calling to us in the earthquake and the hurricane, the drought and the flood, the famine and the pestilence, telling us that judgment is coming. Are we at ease in Zion saying, "soul, . . . take thine ease, eat, drink, and be merry" (Luke 12:19)? If so, may God stir us to repentance and rededication! HMM 
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 "Moreover it is required in stewards, that a man be found faithful" (I Corinthians 4:2). 
God's Word reminds us that "every one of us shall give account of himself to God" (Romans 14:12), "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (II Corinthians 5:10). 
These and similar verses apply specifically to Christians and relate to rewards for faithful service, not to salvation. At this judgment, "the fire shall try every man's work of what sort it is" (I Corinthians 3:13). The test of our works is not one of quantity, but quality. 
As stewards of Christ we have been entrusted not only with various material possessions, but also with time, talents, and opportunities, as well as all the blessings of His glorious gospel. We are in fact "the ministers of Christ, and stewards of the mysteries of God" (I Corinthians 4:1). 
"Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?" asked the Lord. "Blessed is that servant, whom his Lord when He cometh shall find so doing" (Luke 12:42-43). But He also warned: "If ye have not been faithful in that which is another man's, who shall give you that which is your own?" (Luke 16:12). 
The Greek word for "faithful" means essentially "believable." Can our Christian profession be trusted? Are we true to our word? This is what will really count when the Lord comes "to give every man according as his work shall be" (Revelation 22:12). The greatest reward, of course, will be simply to hear Him say: "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord" (Matthew 25:21). HMM 
    [body_edit] =>  "Moreover it is required in stewards, that a man be found faithful" (I Corinthians 4:2). 
God's Word reminds us that "every one of us shall give account of himself to God" (Romans 14:12), "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (II Corinthians 5:10). 
These and similar verses apply specifically to Christians and relate to rewards for faithful service, not to salvation. At this judgment, "the fire shall try every man's work of what sort it is" (I Corinthians 3:13). The test of our works is not one of quantity, but quality. 
As stewards of Christ we have been entrusted not only with various material possessions, but also with time, talents, and opportunities, as well as all the blessings of His glorious gospel. We are in fact "the ministers of Christ, and stewards of the mysteries of God" (I Corinthians 4:1). 
"Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?" asked the Lord. "Blessed is that servant, whom his Lord when He cometh shall find so doing" (Luke 12:42-43). But He also warned: "If ye have not been faithful in that which is another man's, who shall give you that which is your own?" (Luke 16:12). 
The Greek word for "faithful" means essentially "believable." Can our Christian profession be trusted? Are we true to our word? This is what will really count when the Lord comes "to give every man according as his work shall be" (Revelation 22:12). The greatest reward, of course, will be simply to hear Him say: "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord" (Matthew 25:21). HMM 
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 "But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them" (II Timothy 3:14). 
This encouraging exhortation by the apostle Paul is in the midst of a most discouraging prophetic warning of things to come. "In the last days," he said, "perilous times shall come" (v.1). We may very well be entering those very times, and, in any case, we do well to be alert for the signs of those times. The doleful description that follows seems to be a very accurate picture of the beliefs and practices of modern secular humanists, including those religionists who have "a form of godliness," but deny "the power thereof" (v.5). 
Moreover, there is little prospect that the situation will get better, for "evil men and seducers shall wax worse and worse, deceiving, and being deceived," and "all that will live godly in Christ Jesus shall suffer persecution" (vv.13,12). Should we, therefore, tremble and flee, or perhaps compromise, or even surrender to such powerful and persuasive deceivers? 
No, we should continue! Just keep on believing and obeying God's Word. Even in the dark last days, the "Holy Scriptures" are still able to make a man "wise unto salvation through faith which is in Christ Jesus" (v.15). Since they are all "given by inspiration of God," they are still just as powerful and just as profitable for every need, "That the man of God may be perfect" (that is, ready for whatever comes) and fully equipped "unto all good works" (vv.16-17). 
Paul himself set an inspiring example of "patient continuance in well doing" (Romans 2:7) under conditions of great trial. Awaiting execution in a Roman dungeon even as he wrote, he still requested his books and parchments (II Timothy 4:13), that he might continue to study and prepare himself. May God enable us also to continue, to remain, to abide, and to stand in His truth in these last days. HMM 
    [body_edit] =>  "But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them" (II Timothy 3:14). 
This encouraging exhortation by the apostle Paul is in the midst of a most discouraging prophetic warning of things to come. "In the last days," he said, "perilous times shall come" (v.1). We may very well be entering those very times, and, in any case, we do well to be alert for the signs of those times. The doleful description that follows seems to be a very accurate picture of the beliefs and practices of modern secular humanists, including those religionists who have "a form of godliness," but deny "the power thereof" (v.5). 
Moreover, there is little prospect that the situation will get better, for "evil men and seducers shall wax worse and worse, deceiving, and being deceived," and "all that will live godly in Christ Jesus shall suffer persecution" (vv.13,12). Should we, therefore, tremble and flee, or perhaps compromise, or even surrender to such powerful and persuasive deceivers? 
No, we should continue! Just keep on believing and obeying God's Word. Even in the dark last days, the "Holy Scriptures" are still able to make a man "wise unto salvation through faith which is in Christ Jesus" (v.15). Since they are all "given by inspiration of God," they are still just as powerful and just as profitable for every need, "That the man of God may be perfect" (that is, ready for whatever comes) and fully equipped "unto all good works" (vv.16-17). 
Paul himself set an inspiring example of "patient continuance in well doing" (Romans 2:7) under conditions of great trial. Awaiting execution in a Roman dungeon even as he wrote, he still requested his books and parchments (II Timothy 4:13), that he might continue to study and prepare himself. May God enable us also to continue, to remain, to abide, and to stand in His truth in these last days. HMM 
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 "Truly this man was the Son of God" (Mark 15:39). 
Throughout the centuries, heretical skeptics have launched a barrage of deceptive lies at the Christian camp in a relentless attempt to discredit the truth of Scripture. One of their primary targets is the unique and matchless character of our Lord Jesus Christ. Prideful philosophers and self-proclaimed scholars have rejected both the truth of Christ's deity and His manhood. Our response to these false teachers should always be "let God be true, but every man a liar" (Romans 3:4), for God's eternal truth remains forever impervious to man's opinions. 
A Biblical understanding of the person of Jesus is at the very heart of Christianity. Jesus asked His disciples, "Whom do men say that I the Son of man am?" (Matthew 16:13). Simon Peter responded correctly, "Thou art the Christ, the Son of the living God" (Matthew 16:16). Christ's true identity is just as important today as it was for His disciples then, for "Jesus Christ [is] the same yesterday, and to day, and for ever" (Hebrews 13:8). 
Christian creeds have historically been drawn up to refute the onslaught of heretical teaching about Jesus. The Apostles Creed refuted Gnosticism (which denied that Jesus was truly man) and the Nicene Creed refuted Arianism (which denied that Jesus was fully God). While these creeds were not inspired, they served as succinct refutations against false teaching. We would be well served to learn and espouse these abridged doctrinal treatises in our day. 
Now, perhaps more than ever, we need to "earnestly contend for the faith" (Jude 3), as these same deceptive assaults toward our Lord run rampant, and are even brought to the very front doors of our homes. May we boldly stand for truth and proclaim Jesus as the Son of God, Son of Man, fully God, and fully Man, all to His glory! MDR 
    [body_edit] =>  "Truly this man was the Son of God" (Mark 15:39). 
Throughout the centuries, heretical skeptics have launched a barrage of deceptive lies at the Christian camp in a relentless attempt to discredit the truth of Scripture. One of their primary targets is the unique and matchless character of our Lord Jesus Christ. Prideful philosophers and self-proclaimed scholars have rejected both the truth of Christ's deity and His manhood. Our response to these false teachers should always be "let God be true, but every man a liar" (Romans 3:4), for God's eternal truth remains forever impervious to man's opinions. 
A Biblical understanding of the person of Jesus is at the very heart of Christianity. Jesus asked His disciples, "Whom do men say that I the Son of man am?" (Matthew 16:13). Simon Peter responded correctly, "Thou art the Christ, the Son of the living God" (Matthew 16:16). Christ's true identity is just as important today as it was for His disciples then, for "Jesus Christ [is] the same yesterday, and to day, and for ever" (Hebrews 13:8). 
Christian creeds have historically been drawn up to refute the onslaught of heretical teaching about Jesus. The Apostles Creed refuted Gnosticism (which denied that Jesus was truly man) and the Nicene Creed refuted Arianism (which denied that Jesus was fully God). While these creeds were not inspired, they served as succinct refutations against false teaching. We would be well served to learn and espouse these abridged doctrinal treatises in our day. 
Now, perhaps more than ever, we need to "earnestly contend for the faith" (Jude 3), as these same deceptive assaults toward our Lord run rampant, and are even brought to the very front doors of our homes. May we boldly stand for truth and proclaim Jesus as the Son of God, Son of Man, fully God, and fully Man, all to His glory! MDR 
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 "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief" (I Timothy 1:15). 
The adjective "faithful" is usually applied either to God or to those godly men and women who remain true to their words and convictions. However, there are eight New Testament references to words (or "sayings") that are faithful. 
Six of the references to sayings that are faithful are found in Paul's pastoral epistles as he gave counsel to young pastors Timothy and Titus, the first being our text for the day. Here are Paul's faithful sayings: (1) "Christ Jesus came into the world to save sinners"; (2) "If a man desire the office of a bishop, he desireth a good work" (I Timothy 3:1); (3) "Bodily exercise profiteth little: but godliness is profitable unto all things" (I Timothy 4:8); (4) "If we be dead with Him, we shall also live with Him: If we suffer, we shall also reign with Him: if we deny Him, He also will deny us" (II Timothy 2:11-12); (5) "They which have believed in God [should] be careful to maintain good works" (Titus 3:8). The sixth reference is a command that any "bishop" must continue "Holding fast the faithful word [same as `saying'] as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers" (Titus 1:9). 
The final two references are in the Bible's last two chapters, stressing that the words of Revelation are indeed true and believable. After stating His glorious promises for the future life, Christ told John: "Write: for these words [i.e., `sayings'] are true and faithful" (Revelation 21:5). Then, after the magnificent description of the Holy City, the angel said: "These sayings are faithful and true" (Revelation 22:6). 
All the Bible's sayings are true, of course, but these that are specifically called "faithful" surely warrant our special attention. HMM 
    [body_edit] =>  "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief" (I Timothy 1:15). 
The adjective "faithful" is usually applied either to God or to those godly men and women who remain true to their words and convictions. However, there are eight New Testament references to words (or "sayings") that are faithful. 
Six of the references to sayings that are faithful are found in Paul's pastoral epistles as he gave counsel to young pastors Timothy and Titus, the first being our text for the day. Here are Paul's faithful sayings: (1) "Christ Jesus came into the world to save sinners"; (2) "If a man desire the office of a bishop, he desireth a good work" (I Timothy 3:1); (3) "Bodily exercise profiteth little: but godliness is profitable unto all things" (I Timothy 4:8); (4) "If we be dead with Him, we shall also live with Him: If we suffer, we shall also reign with Him: if we deny Him, He also will deny us" (II Timothy 2:11-12); (5) "They which have believed in God [should] be careful to maintain good works" (Titus 3:8). The sixth reference is a command that any "bishop" must continue "Holding fast the faithful word [same as `saying'] as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers" (Titus 1:9). 
The final two references are in the Bible's last two chapters, stressing that the words of Revelation are indeed true and believable. After stating His glorious promises for the future life, Christ told John: "Write: for these words [i.e., `sayings'] are true and faithful" (Revelation 21:5). Then, after the magnificent description of the Holy City, the angel said: "These sayings are faithful and true" (Revelation 22:6). 
All the Bible's sayings are true, of course, but these that are specifically called "faithful" surely warrant our special attention. HMM 
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 "And Job answered and said, No doubt but ye are the people, and wisdom shall die with you" (Job 12:1-2). 
It is remarkable that the Bible, with its great variety of literary forms and numerous personal conversations and discourses, contains very few examples of sarcasm or satire. 
Nevertheless, the few examples of Biblical irony are well worth noting, with one of the most notable being Job's response as above to the self-righteous platitudes of his three philosophizing "friends." In their intellectual and moral arrogance and with no real understanding of God's purposes, these critics were far out of line and well deserved Job's cutting sarcasm. Examples of such combined spiritual ignorance and intellectual arrogance are not hard to find today and, occasionally perhaps, a satirical commentary may be effective in changing them or preventing their effect. 
One other well-known case of Biblical sarcasm is Elijah's taunting monologue to the prophets of Baal: "Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked" (I Kings 18:27). Jeremiah also had a word to say about the ineptitude of false gods and the foolishness of those who put their faith in them, and who were "Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: . . . But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble" (Jeremiah 2:27-28). 
Much more foolish than those who believe that sticks and stones can generate living beings however are those modern-day idolaters who worship "Mother Nature," believing that her "natural processes" can evolve hydrogen atoms, over billions of years, into human beings. The examples of Elijah and Jeremiah as well as Job may warrant an occasional touch of sarcasm when discussing such notions! HMM 
    [body_edit] =>  "And Job answered and said, No doubt but ye are the people, and wisdom shall die with you" (Job 12:1-2). 
It is remarkable that the Bible, with its great variety of literary forms and numerous personal conversations and discourses, contains very few examples of sarcasm or satire. 
Nevertheless, the few examples of Biblical irony are well worth noting, with one of the most notable being Job's response as above to the self-righteous platitudes of his three philosophizing "friends." In their intellectual and moral arrogance and with no real understanding of God's purposes, these critics were far out of line and well deserved Job's cutting sarcasm. Examples of such combined spiritual ignorance and intellectual arrogance are not hard to find today and, occasionally perhaps, a satirical commentary may be effective in changing them or preventing their effect. 
One other well-known case of Biblical sarcasm is Elijah's taunting monologue to the prophets of Baal: "Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked" (I Kings 18:27). Jeremiah also had a word to say about the ineptitude of false gods and the foolishness of those who put their faith in them, and who were "Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: . . . But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble" (Jeremiah 2:27-28). 
Much more foolish than those who believe that sticks and stones can generate living beings however are those modern-day idolaters who worship "Mother Nature," believing that her "natural processes" can evolve hydrogen atoms, over billions of years, into human beings. The examples of Elijah and Jeremiah as well as Job may warrant an occasional touch of sarcasm when discussing such notions! HMM 
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 "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children" (Hosea 4:6). 
This grave judgment spoken almost three thousand years ago reflects a timeless principle that is just as applicable today as when it was penned. When people die without being saved, it is not that God did not want them to be saved, for He would "have all men to be saved, and to come unto the knowledge of the truth" (I Timothy 2:4). He is "not willing that any should perish, but that all should come to repentance" (II Peter 3:9). 
The problem is that when men lack the knowledge that would bring them to Christ for salvation, it is because they have already rejected knowledge that would have led them to the knowledge they need. Paul writes that "in the last days" men would be "Ever learning, and never able to come to the knowledge of the truth" (II Timothy 3:1,7). And the next verse tells why. It is because they "resist the truth" (v.8). "They shall turn away their ears from the truth, and shall be turned unto fables" (4:4). 
Peter says that those who question God's Word in favor of an assumed naturalistic view of history "willingly are ignorant" (II Peter 3:5), and Paul says that if they refuse to see the evidence of the Creator in His creation, they are "without excuse" (Romans 1:20). Whether or not they have read God's Word, they have an intuitive knowledge of God and His law in their consciences (Romans 2:15) with their thoughts "accusing or else excusing one another." 
The Lord Jesus promised that "unto you that hear shall more be given" (Mark 4:24). But then He also warned, "he that hath not, from him shall be taken even that which he hath" (v.25). HMM 
    [body_edit] =>  "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children" (Hosea 4:6). 
This grave judgment spoken almost three thousand years ago reflects a timeless principle that is just as applicable today as when it was penned. When people die without being saved, it is not that God did not want them to be saved, for He would "have all men to be saved, and to come unto the knowledge of the truth" (I Timothy 2:4). He is "not willing that any should perish, but that all should come to repentance" (II Peter 3:9). 
The problem is that when men lack the knowledge that would bring them to Christ for salvation, it is because they have already rejected knowledge that would have led them to the knowledge they need. Paul writes that "in the last days" men would be "Ever learning, and never able to come to the knowledge of the truth" (II Timothy 3:1,7). And the next verse tells why. It is because they "resist the truth" (v.8). "They shall turn away their ears from the truth, and shall be turned unto fables" (4:4). 
Peter says that those who question God's Word in favor of an assumed naturalistic view of history "willingly are ignorant" (II Peter 3:5), and Paul says that if they refuse to see the evidence of the Creator in His creation, they are "without excuse" (Romans 1:20). Whether or not they have read God's Word, they have an intuitive knowledge of God and His law in their consciences (Romans 2:15) with their thoughts "accusing or else excusing one another." 
The Lord Jesus promised that "unto you that hear shall more be given" (Mark 4:24). But then He also warned, "he that hath not, from him shall be taken even that which he hath" (v.25). HMM 
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"And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians 2:8). 
One of the most difficult challenges in Scripture is found in Paul's exhortation to adopt the same humble attitude as Christ, who before going to Calvary, "made Himself of no reputation, and took upon Him the form of a servant" (Philippians 2:7). Just before this plea, Paul urged us to "Let this mind be in you, which was also in Christ Jesus" (Philippians 2:5). Our Lord was also very clear about the necessity of humility when He declared that "he that humbleth himself shall be exalted" (Luke 14:11). 
The only way fallen man could ever begin to grasp genuine humility would be for God Himself to model it for us. So from His incarnation, to when "He humbled Himself, and became obedient unto death" (text verse), Christ exemplified humility for us perfectly and supernaturally. 
We know that "God resisteth the proud, but giveth grace unto the humble" (James 4:6) and yet there is no sin that emerges more readily in our hearts than pride. So how do we combat this intrinsic sinful tendency? The Scriptures indicate that we must resist pride by resolving to adopt a humble disposition. In other words, without a determination to "Humble yourselves therefore under the mighty hand of God" (I Peter 5:6), pride will inevitably find a way to express itself and do its damage. 
However, before we can truly "be clothed with humility" (I Peter 5:5), we must first look "unto Jesus the author and finisher of our faith" (Hebrews 12:2). It is only through our comprehension of His amazing sacrifice that we can begin to humble ourselves and be thankful that God "highly exalted Him" and gave Him a "name which is above every name" (Philippians 2:9)! MDR 
    [body_edit] => 
"And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians 2:8). 
One of the most difficult challenges in Scripture is found in Paul's exhortation to adopt the same humble attitude as Christ, who before going to Calvary, "made Himself of no reputation, and took upon Him the form of a servant" (Philippians 2:7). Just before this plea, Paul urged us to "Let this mind be in you, which was also in Christ Jesus" (Philippians 2:5). Our Lord was also very clear about the necessity of humility when He declared that "he that humbleth himself shall be exalted" (Luke 14:11). 
The only way fallen man could ever begin to grasp genuine humility would be for God Himself to model it for us. So from His incarnation, to when "He humbled Himself, and became obedient unto death" (text verse), Christ exemplified humility for us perfectly and supernaturally. 
We know that "God resisteth the proud, but giveth grace unto the humble" (James 4:6) and yet there is no sin that emerges more readily in our hearts than pride. So how do we combat this intrinsic sinful tendency? The Scriptures indicate that we must resist pride by resolving to adopt a humble disposition. In other words, without a determination to "Humble yourselves therefore under the mighty hand of God" (I Peter 5:6), pride will inevitably find a way to express itself and do its damage. 
However, before we can truly "be clothed with humility" (I Peter 5:5), we must first look "unto Jesus the author and finisher of our faith" (Hebrews 12:2). It is only through our comprehension of His amazing sacrifice that we can begin to humble ourselves and be thankful that God "highly exalted Him" and gave Him a "name which is above every name" (Philippians 2:9)! MDR 
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"All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out" (John 6:37). 
This promise of the Lord Jesus illustrates the beautiful yet paradoxical complementarily of the gospel. The Lord Jesus gladly receives all who voluntarily come to Him. "Come unto me, all ye that labor and are heavy laden, and I will give you rest" He says (Matthew 11:28). Yet those who come to Him do so because they have been given to Him by the Father. 
Is this a contradiction? No, because both statements come from Christ. There are many Scriptures which teach that believers have been chosen by God, then drawn to Christ. On the other hand, there are many Scriptures which teach that one may freely accept or reject Christ and is responsible for his own decision. Yet the Scriptures themselves seem unaware that they pose a problem. For example, Peter preached on Pentecost saying, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." And again, "The kings of the earth stood up, and the rulers were gathered together against the Lord . . . to do whatsoever thy hand and thy counsel determined before [i.e., `predestinated'] to be done" (Acts 2:23; 4:26,28). In these passages, divine predestination is joined with human decisions without a hint that these concepts conflict with each other. Once again, God's thoughts are higher than our thoughts. 
Like the two sides of a coin, only one of which can be seen at a time, they are complementary truths, harmonious in the mind of God, but incapable of full comprehension by human minds. We can praise the Lord both for free salvation available to all who desire it and also for the comforting assurance that those who come have been "chosen . . . in Him" (Ephesians 1:4) before the world began. HMM 
    [body_edit] => 
"All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out" (John 6:37). 
This promise of the Lord Jesus illustrates the beautiful yet paradoxical complementarily of the gospel. The Lord Jesus gladly receives all who voluntarily come to Him. "Come unto me, all ye that labor and are heavy laden, and I will give you rest" He says (Matthew 11:28). Yet those who come to Him do so because they have been given to Him by the Father. 
Is this a contradiction? No, because both statements come from Christ. There are many Scriptures which teach that believers have been chosen by God, then drawn to Christ. On the other hand, there are many Scriptures which teach that one may freely accept or reject Christ and is responsible for his own decision. Yet the Scriptures themselves seem unaware that they pose a problem. For example, Peter preached on Pentecost saying, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." And again, "The kings of the earth stood up, and the rulers were gathered together against the Lord . . . to do whatsoever thy hand and thy counsel determined before [i.e., `predestinated'] to be done" (Acts 2:23; 4:26,28). In these passages, divine predestination is joined with human decisions without a hint that these concepts conflict with each other. Once again, God's thoughts are higher than our thoughts. 
Like the two sides of a coin, only one of which can be seen at a time, they are complementary truths, harmonious in the mind of God, but incapable of full comprehension by human minds. We can praise the Lord both for free salvation available to all who desire it and also for the comforting assurance that those who come have been "chosen . . . in Him" (Ephesians 1:4) before the world began. HMM 
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 "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ" (II Corinthians 1:5). 
We are in constant need of God's help. We find ourselves weak, failing, unable to meet our needs. Such are the times we gladly appropriate the promise of heavenly help. 
But what does this passage also say? That the sufferings of Christ are ours also? From a human perspective, no one would willingly choose sufferings, certainly not the kind and not to the extent that Christ suffered. We naturally avoid unnecessary unpleasantness. 
God, however, has a different outlook on suffering. He chose suffering for Himself. He chose to be separated from a beloved part of Himself. He chose an earthly life of lowliness, and loneliness, and pain, eventual treachery and execution. God did not shield Himself from unpleasantness and then offer to help us when we go through trials. Every kind of hardship Christ has endured; the full cup of bitterness, He has drunk. Now, having experienced the worst this world has to offer, He offers to share His own consolation and help. We run to His side for comfort! 
But the first part of the verse still speaks of sharing Jesus' sufferings. Can we choose to stand beside Jesus, bent and bowed low in the dregs of life? Or will we gladly say "yes" to whatever hardship and pain the world deals to us? Indeed, we must accept suffering as part of the good that God gives us—part of His earthly ministry. Suffering should not fill us with anger and cause us to question God's love, for it offers an opportunity to share in Christ's very life! In the full "life abundant" for which we yearn, help and suffering are bound together. 
"That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death" (Philippians 3:10). KLB 
    [body_edit] =>  "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ" (II Corinthians 1:5). 
We are in constant need of God's help. We find ourselves weak, failing, unable to meet our needs. Such are the times we gladly appropriate the promise of heavenly help. 
But what does this passage also say? That the sufferings of Christ are ours also? From a human perspective, no one would willingly choose sufferings, certainly not the kind and not to the extent that Christ suffered. We naturally avoid unnecessary unpleasantness. 
God, however, has a different outlook on suffering. He chose suffering for Himself. He chose to be separated from a beloved part of Himself. He chose an earthly life of lowliness, and loneliness, and pain, eventual treachery and execution. God did not shield Himself from unpleasantness and then offer to help us when we go through trials. Every kind of hardship Christ has endured; the full cup of bitterness, He has drunk. Now, having experienced the worst this world has to offer, He offers to share His own consolation and help. We run to His side for comfort! 
But the first part of the verse still speaks of sharing Jesus' sufferings. Can we choose to stand beside Jesus, bent and bowed low in the dregs of life? Or will we gladly say "yes" to whatever hardship and pain the world deals to us? Indeed, we must accept suffering as part of the good that God gives us—part of His earthly ministry. Suffering should not fill us with anger and cause us to question God's love, for it offers an opportunity to share in Christ's very life! In the full "life abundant" for which we yearn, help and suffering are bound together. 
"That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death" (Philippians 3:10). KLB 
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    [author] => Kathleen L. Bruce, D.Miss.
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"And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed" (Romans 13:11). 
The apostle Paul wrote these words over 1,900 years ago, and yet Christ still has not returned. The early Christians were looking for Christ's return in their own day, and so have many believers in every generation since, yet we still wait. 
This attitude of age-long watchful expectancy is both Scriptural and salutary, for Jesus said: "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh" (Matthew 25:13). In fact it is impossible to correctly predict the date of His coming for He clearly said: "In such an hour as ye think not the Son of man cometh" (Matthew 24:44). 
In his first epistle, Paul reminded the believers how they had "turned to God from idols to serve the living and true God; And to wait for His Son from heaven" (I Thessalonians 1:9-10). Years later he exhorted Timothy to "love His appearing" (II Timothy 4:8). He had written Titus that each Christian should be "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:13). To the Corinthians he said: "We shall not all sleep, but we shall all be changed" when Christ returns (I Corinthians 15:51), indicating he thought it possible that he himself might witness Christ's return. "We which are alive and remain shall be caught up . . . to meet the Lord in the air," he had also said (I Thessalonians 4:17). 
There are many other such references, so it is clear that the early Christians were indeed watching for Christ, as He had commanded. We must not set dates, and we must "Occupy till [He] comes" (Luke 19:13), but we also must continue to watch, "For yet a little while, and He that shall come will come, and will not tarry" (Hebrews 10:37). HMM 
    [body_edit] => 
"And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed" (Romans 13:11). 
The apostle Paul wrote these words over 1,900 years ago, and yet Christ still has not returned. The early Christians were looking for Christ's return in their own day, and so have many believers in every generation since, yet we still wait. 
This attitude of age-long watchful expectancy is both Scriptural and salutary, for Jesus said: "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh" (Matthew 25:13). In fact it is impossible to correctly predict the date of His coming for He clearly said: "In such an hour as ye think not the Son of man cometh" (Matthew 24:44). 
In his first epistle, Paul reminded the believers how they had "turned to God from idols to serve the living and true God; And to wait for His Son from heaven" (I Thessalonians 1:9-10). Years later he exhorted Timothy to "love His appearing" (II Timothy 4:8). He had written Titus that each Christian should be "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:13). To the Corinthians he said: "We shall not all sleep, but we shall all be changed" when Christ returns (I Corinthians 15:51), indicating he thought it possible that he himself might witness Christ's return. "We which are alive and remain shall be caught up . . . to meet the Lord in the air," he had also said (I Thessalonians 4:17). 
There are many other such references, so it is clear that the early Christians were indeed watching for Christ, as He had commanded. We must not set dates, and we must "Occupy till [He] comes" (Luke 19:13), but we also must continue to watch, "For yet a little while, and He that shall come will come, and will not tarry" (Hebrews 10:37). HMM 
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 "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of His fierce anger" (Lamentations 1:12). 
This heartbroken lament, uttered by Jeremiah, the "weeping prophet," personifies the devastated city of Jerusalem after the Babylonian invasion. She who had been "Beautiful for situation, the joy of the whole earth, . . . the city of the great King" (Psalm 48:2), now lay in ruins, and neither the triumphant armies who had ravished her nor the careless peoples living around her cared at all that this was the city of God being chastised for her unfaithfulness. 
Many Christians have, at times, felt alone and confused, longing for someone who would care, saying with the psalmist: "There was no man that would know me: refuge failed me; no man cared for my soul" (Psalm 142:4). But no one has ever been so alone or has suffered so intensely and so unjustly as the one who was the very "man of sorrows" (Isaiah 53:3). He was "smitten of God, and afflicted" in the day of God's fierce anger, for "the Lord hath laid on Him the iniquity of us all" (Isaiah 53:4,6). 
Just as there were those who passed by suffering Jerusalem, some gloating and others unconcerned, so there were those who passed by and viewed the suffering Savior as He hung on the cross. "And they that passed by reviled Him, wagging their heads" (Matthew 27:39). 
There are multitudes who still pass Him by today. Some revile Him; many ignore Him, altogether uncaring that He loved them and even died to save them. Soon, however, "every eye shall see Him, . . . and all kindreds of the earth shall wail because of Him" (Revelation 1:7). Their indifference will be turned quickly into mourning in that day. "Is it nothing to you?" the Lord would ask. HMM 
    [body_edit] =>  "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of His fierce anger" (Lamentations 1:12). 
This heartbroken lament, uttered by Jeremiah, the "weeping prophet," personifies the devastated city of Jerusalem after the Babylonian invasion. She who had been "Beautiful for situation, the joy of the whole earth, . . . the city of the great King" (Psalm 48:2), now lay in ruins, and neither the triumphant armies who had ravished her nor the careless peoples living around her cared at all that this was the city of God being chastised for her unfaithfulness. 
Many Christians have, at times, felt alone and confused, longing for someone who would care, saying with the psalmist: "There was no man that would know me: refuge failed me; no man cared for my soul" (Psalm 142:4). But no one has ever been so alone or has suffered so intensely and so unjustly as the one who was the very "man of sorrows" (Isaiah 53:3). He was "smitten of God, and afflicted" in the day of God's fierce anger, for "the Lord hath laid on Him the iniquity of us all" (Isaiah 53:4,6). 
Just as there were those who passed by suffering Jerusalem, some gloating and others unconcerned, so there were those who passed by and viewed the suffering Savior as He hung on the cross. "And they that passed by reviled Him, wagging their heads" (Matthew 27:39). 
There are multitudes who still pass Him by today. Some revile Him; many ignore Him, altogether uncaring that He loved them and even died to save them. Soon, however, "every eye shall see Him, . . . and all kindreds of the earth shall wail because of Him" (Revelation 1:7). Their indifference will be turned quickly into mourning in that day. "Is it nothing to you?" the Lord would ask. HMM 
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 "But godliness with contentment is great gain" (I Timothy 6:6). 
As we grow in the grace and knowledge of our Lord and Savior Jesus Christ, we become more and more aware of the enormous disparity between worldly contentment and godly contentment. 
Those who attempt to gain satisfaction through worldly means eventually come to realize that worldly contentment is essentially a contradiction in terms. The pursuit of it is an exercise in futility. However, without a determined resolve to guard our hearts from worldly snares, we are certain to be pulled into the vortex of ungodly carnality. It is not enough to merely understand that "friendship of the world is enmity with God" (James 4:4). We must also claim the "victory that overcometh the world" (I John 5:4). 
Worldliness is to our spiritual health as junk food is to our physical health—the more we consume, the more spiritually unhealthy we become. "For he that soweth to his flesh shall of the flesh reap corruption" (Galatians 6:8). 
Godly contentment can only be achieved by "denying ungodliness and worldly lusts" (Titus 2:12) and learning that "whatsoever state I am, therewith to be content" (Philippians 4:11). The things of this world offer no lasting contentment whatsoever. After all, when all is said and done, "we brought nothing into this world, and it is certain we can carry nothing out" (I Timothy 6:7). 
The Scriptures sum up godly contentment in the simplest of terms for us, that "having food and raiment let us be therewith content" (I Timothy 6:8), but let us remember that "the branch cannot bear fruit of itself, except it abide in the vine" (John 15:4). If we abide in Him, "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (Philippians 4:7). MDR 
    [body_edit] =>  "But godliness with contentment is great gain" (I Timothy 6:6). 
As we grow in the grace and knowledge of our Lord and Savior Jesus Christ, we become more and more aware of the enormous disparity between worldly contentment and godly contentment. 
Those who attempt to gain satisfaction through worldly means eventually come to realize that worldly contentment is essentially a contradiction in terms. The pursuit of it is an exercise in futility. However, without a determined resolve to guard our hearts from worldly snares, we are certain to be pulled into the vortex of ungodly carnality. It is not enough to merely understand that "friendship of the world is enmity with God" (James 4:4). We must also claim the "victory that overcometh the world" (I John 5:4). 
Worldliness is to our spiritual health as junk food is to our physical health—the more we consume, the more spiritually unhealthy we become. "For he that soweth to his flesh shall of the flesh reap corruption" (Galatians 6:8). 
Godly contentment can only be achieved by "denying ungodliness and worldly lusts" (Titus 2:12) and learning that "whatsoever state I am, therewith to be content" (Philippians 4:11). The things of this world offer no lasting contentment whatsoever. After all, when all is said and done, "we brought nothing into this world, and it is certain we can carry nothing out" (I Timothy 6:7). 
The Scriptures sum up godly contentment in the simplest of terms for us, that "having food and raiment let us be therewith content" (I Timothy 6:8), but let us remember that "the branch cannot bear fruit of itself, except it abide in the vine" (John 15:4). If we abide in Him, "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (Philippians 4:7). MDR 
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 "Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also" (II Corinthians 8:7). 
The "grace" of which Paul was writing in our text is the grace of giving! Many Christians may show diligence and love in their Christian life, but are still very reluctant to give sacrificially to the work of the Lord. 
Many follow what they consider the "law of tithing" (most Christians don't even do that!) and consider this to be meritorious. The fact is, however, that giving for the Christian is not a law to be obeyed, but a grace to be cultivated. 
The motivation cited by Paul for abounding in this grace was not the Old Testament ordinance, but the New Testament example in the church at Philippi. Consider, he said, "the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. . . . beyond their power they were willing of themselves." And the real secret of their motivation was that they "first gave their own selves to the Lord" (II Corinthians 8:1-3,5). An even greater motive for abounding in this grace is the example of Christ: "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich" (II Corinthians 8:9). 
This grace of giving is thus displayed when one gives liberally (even in times of affliction and poverty) out of whole-hearted devotion to the Lord and for the spiritual enrichment of those who are spiritually impoverished. 
"God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (II Corinthians 9:8). HMM 
    [body_edit] =>  "Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also" (II Corinthians 8:7). 
The "grace" of which Paul was writing in our text is the grace of giving! Many Christians may show diligence and love in their Christian life, but are still very reluctant to give sacrificially to the work of the Lord. 
Many follow what they consider the "law of tithing" (most Christians don't even do that!) and consider this to be meritorious. The fact is, however, that giving for the Christian is not a law to be obeyed, but a grace to be cultivated. 
The motivation cited by Paul for abounding in this grace was not the Old Testament ordinance, but the New Testament example in the church at Philippi. Consider, he said, "the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. . . . beyond their power they were willing of themselves." And the real secret of their motivation was that they "first gave their own selves to the Lord" (II Corinthians 8:1-3,5). An even greater motive for abounding in this grace is the example of Christ: "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich" (II Corinthians 8:9). 
This grace of giving is thus displayed when one gives liberally (even in times of affliction and poverty) out of whole-hearted devotion to the Lord and for the spiritual enrichment of those who are spiritually impoverished. 
"God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (II Corinthians 9:8). HMM 
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 "Whoso is simple, let him turn in hither: . . . and as for him that wanteth understanding, she saith to him" (Proverbs 9:4,16). 
Our text passage is unusual in that the same identical language is recorded twice only a few verses apart. Both are voices that we are told are calling the Christian pilgrim. First we are told that wisdom "hath sent forth her maidens: she crieth upon the highest places of the city" (v.3). Next we note that the foolish woman "sitteth at the door of her house, on a seat in the high places of the city, To call passengers who go right on their ways" (vv.14-15). How is the Christian pilgrim to distinguish between these two invitations that employ the same urgent language? 
Note the prescription offered by the foolish woman, who typifies the allurements of this world and the tempter's false facade: "Stolen waters are sweet, and bread eaten in secret is pleasant" (v.17). Some of the simple do fall for such a ruse because we are told that the guests at her banquet "are in the depths of hell" (v.18). 
But wisdom has also prepared a banquet: "Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table" (vv.1-2). She also extends the invitation to "Whoso is simple." But the difference is one of worldview. The tempter begins by appealing to personal pleasure while wisdom begins elsewhere: "The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding" (v.10). The end result is also dramatically different: "For by me thy days shall be multiplied, and the years of thy life shall be increased" (v.11). The Christian pilgrim would do well to evaluate the counsel coming his way lest he be fooled by pretty rhetoric that is unscriptural. DW 
    [body_edit] =>  "Whoso is simple, let him turn in hither: . . . and as for him that wanteth understanding, she saith to him" (Proverbs 9:4,16). 
Our text passage is unusual in that the same identical language is recorded twice only a few verses apart. Both are voices that we are told are calling the Christian pilgrim. First we are told that wisdom "hath sent forth her maidens: she crieth upon the highest places of the city" (v.3). Next we note that the foolish woman "sitteth at the door of her house, on a seat in the high places of the city, To call passengers who go right on their ways" (vv.14-15). How is the Christian pilgrim to distinguish between these two invitations that employ the same urgent language? 
Note the prescription offered by the foolish woman, who typifies the allurements of this world and the tempter's false facade: "Stolen waters are sweet, and bread eaten in secret is pleasant" (v.17). Some of the simple do fall for such a ruse because we are told that the guests at her banquet "are in the depths of hell" (v.18). 
But wisdom has also prepared a banquet: "Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table" (vv.1-2). She also extends the invitation to "Whoso is simple." But the difference is one of worldview. The tempter begins by appealing to personal pleasure while wisdom begins elsewhere: "The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding" (v.10). The end result is also dramatically different: "For by me thy days shall be multiplied, and the years of thy life shall be increased" (v.11). The Christian pilgrim would do well to evaluate the counsel coming his way lest he be fooled by pretty rhetoric that is unscriptural. DW 
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 "Therefore they that were scattered abroad went every where preaching the word" (Acts 8:4). 
Every believer has been called to preach God's Word, not just pastors of churches. When Christ gave the Great Commission to "preach the gospel to every creature" (Mark 16:15), it was clear that this could be accomplished only if every Christian would actually preach the gospel! 
This was practiced first by the members of the church at Jerusalem. Then, when the believers were "all scattered abroad . . . except the apostles" (Acts 8:1), these "laymen" went everywhere preaching the Word. One of the "deacons" selected to relieve the apostles of the "business" affairs of the church was Philip, and he "went down to the city of Samaria, and preached Christ unto them" (Acts 8:5), speaking to great crowds and winning many to Christ. Then shortly afterward, the Lord called him down to Gaza where he met an Ethiopian eunuch, and he "preached unto him Jesus" (Acts 8:35). This teaches plainly that one can preach to a large congregation, but he or she can also preach to one person. It is not the size of the congregation but the theme of the message that makes one a preacher of the Word! 
Furthermore, it is not only by word of mouth that Christ is preached; Paul says that "the gospel . . . was preached to every creature [literally, `in every creation'] which is under heaven" (Colossians 1:23). "And how shall they hear without a preacher? . . . But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world" (Romans 10:14,18). One can preach verbally to a congregation or to an unseen audience through radio or in writing to a reader, and even a godly lifestyle can "preach" effectively (although not specifically) of the saving work of Christ. Even the heavens declare His glory, and every believer must preach the Word! HMM 
    [body_edit] =>  "Therefore they that were scattered abroad went every where preaching the word" (Acts 8:4). 
Every believer has been called to preach God's Word, not just pastors of churches. When Christ gave the Great Commission to "preach the gospel to every creature" (Mark 16:15), it was clear that this could be accomplished only if every Christian would actually preach the gospel! 
This was practiced first by the members of the church at Jerusalem. Then, when the believers were "all scattered abroad . . . except the apostles" (Acts 8:1), these "laymen" went everywhere preaching the Word. One of the "deacons" selected to relieve the apostles of the "business" affairs of the church was Philip, and he "went down to the city of Samaria, and preached Christ unto them" (Acts 8:5), speaking to great crowds and winning many to Christ. Then shortly afterward, the Lord called him down to Gaza where he met an Ethiopian eunuch, and he "preached unto him Jesus" (Acts 8:35). This teaches plainly that one can preach to a large congregation, but he or she can also preach to one person. It is not the size of the congregation but the theme of the message that makes one a preacher of the Word! 
Furthermore, it is not only by word of mouth that Christ is preached; Paul says that "the gospel . . . was preached to every creature [literally, `in every creation'] which is under heaven" (Colossians 1:23). "And how shall they hear without a preacher? . . . But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world" (Romans 10:14,18). One can preach verbally to a congregation or to an unseen audience through radio or in writing to a reader, and even a godly lifestyle can "preach" effectively (although not specifically) of the saving work of Christ. Even the heavens declare His glory, and every believer must preach the Word! HMM 
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 "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Daniel 2:44). 
In these days, and in earlier times, there has been much idealistic talk about a coming "new world order" in which all nations will become as one, and there will be no more war or poverty. Many people thought (some still do) that world communism would bring this about. Others look to a worldwide Islamic government to accomplish this. Various would-be world emperors (e.g., Hitler, Napoleon) have come and gone. Many pin their hopes on the United Nations. All the various "New Age" cults and organizations are working toward such an end. And, strangely enough, many Bible-believing Christians still think that the Christian church can bring about such revival and reconstruction of the coming chaos that we can Christianize and then rule the world. 
They are all wrong. There is a kingdom coming which will bring perfect peace and righteousness, and it will last forever, but men will not accomplish it. "Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts [not that of men!] will perform this" (Isaiah 9:7). 
In the climactic end of Nebuchadnezzar's prophetic dream image (most of which has already been fulfilled), Daniel has assured all succeeding generations that "the God of heaven [not the United Nations—not even the church!] shall set up a kingdom, which shall never be destroyed." "He shall have dominion also from sea to sea, and from the river unto the ends of the earth" (Psalm 72:8). HMM 
    [body_edit] =>  "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Daniel 2:44). 
In these days, and in earlier times, there has been much idealistic talk about a coming "new world order" in which all nations will become as one, and there will be no more war or poverty. Many people thought (some still do) that world communism would bring this about. Others look to a worldwide Islamic government to accomplish this. Various would-be world emperors (e.g., Hitler, Napoleon) have come and gone. Many pin their hopes on the United Nations. All the various "New Age" cults and organizations are working toward such an end. And, strangely enough, many Bible-believing Christians still think that the Christian church can bring about such revival and reconstruction of the coming chaos that we can Christianize and then rule the world. 
They are all wrong. There is a kingdom coming which will bring perfect peace and righteousness, and it will last forever, but men will not accomplish it. "Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts [not that of men!] will perform this" (Isaiah 9:7). 
In the climactic end of Nebuchadnezzar's prophetic dream image (most of which has already been fulfilled), Daniel has assured all succeeding generations that "the God of heaven [not the United Nations—not even the church!] shall set up a kingdom, which shall never be destroyed." "He shall have dominion also from sea to sea, and from the river unto the ends of the earth" (Psalm 72:8). HMM 
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 "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage" (Psalm 16:6). 
Psalm 16 is a Messianic psalm, climaxing in the great prophecy of Christ's resurrection (v.10). It quite possibly reflects the prayer of the Lord in Gethsemane just before His betrayal and arrest. Yet, as He anticipated the awful "cup" He must drink (v.5), He could still look beyond the cross to the great inheritance He would one day receive from His Father. "The Lord is the portion of mine inheritance," He could say (v.5), and then, "I have a goodly heritage." 
His Father has promised: "I shall give thee the [nations] for thine inheritance, and the uttermost parts of the earth for thy possession" (2:8). As the Son of man, He becomes the heir of all the promises made to the first man, Adam, and therefore must "have dominion . . . over all the earth" (Genesis 1:26). Accordingly we read, "And the Lord shall be king over all the earth: in that day shall there be one Lord, and His name one" (Zechariah 14:9). 
Therefore, God "Hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things" (Hebrews 1:2). As Son of God, He had created all things, and as Son of man, He will inherit all things. 
Then, by His amazing grace, He has promised that we will share in His great inheritance! "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ" (Galatians 4:7). "The Spirit [Himself] beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ" (Romans 8:16-17), "begotten . . . again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (I Peter 1:3-4). We do indeed, with our Savior, have a goodly heritage. HMM 
    [body_edit] =>  "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage" (Psalm 16:6). 
Psalm 16 is a Messianic psalm, climaxing in the great prophecy of Christ's resurrection (v.10). It quite possibly reflects the prayer of the Lord in Gethsemane just before His betrayal and arrest. Yet, as He anticipated the awful "cup" He must drink (v.5), He could still look beyond the cross to the great inheritance He would one day receive from His Father. "The Lord is the portion of mine inheritance," He could say (v.5), and then, "I have a goodly heritage." 
His Father has promised: "I shall give thee the [nations] for thine inheritance, and the uttermost parts of the earth for thy possession" (2:8). As the Son of man, He becomes the heir of all the promises made to the first man, Adam, and therefore must "have dominion . . . over all the earth" (Genesis 1:26). Accordingly we read, "And the Lord shall be king over all the earth: in that day shall there be one Lord, and His name one" (Zechariah 14:9). 
Therefore, God "Hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things" (Hebrews 1:2). As Son of God, He had created all things, and as Son of man, He will inherit all things. 
Then, by His amazing grace, He has promised that we will share in His great inheritance! "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ" (Galatians 4:7). "The Spirit [Himself] beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ" (Romans 8:16-17), "begotten . . . again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (I Peter 1:3-4). We do indeed, with our Savior, have a goodly heritage. HMM 
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 "He that oppresseth the poor reproacheth his Maker: but he that honoreth Him hath mercy on the poor" (Proverbs 14:31). 
Jesus said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matthew 25:40). The Lord taught that our attitude in helping the needy is to be one of gladly giving or ministering to Him. We have found that even performing unpleasant kindnesses as to the Lord, Himself, makes any act sweet. Another translation of our text says, "Kindness shown to the poor is an act of worship," and we have many opportunities to worship our Lord in this manner. 
Remember Abraham of old, who took in three wandering strangers? He did not give them a crust of bread at the door; he killed a calf and prepared a feast for them under the tree. Only after Abraham had honored these strangers so, did it become clear to him that two of his guests were angels, and that the other was the Lord (Genesis 18:1-16)! 
The Samaritan woman at the well may have missed a great blessing that day when Jesus said unto her "Give me to drink" (John 4:7). It appears that she didn't grant His request, for no effort to respond on her part is mentioned, but soon she was asking for His "living water" (v.10). Christ, even though thirsty and "wearied" (v.6), reached out to this unbelieving woman, in His grace. 
How many times have we turned away a needy one without so much as a look of kindness? Could it be that Jesus Christ comes to us periodically, knocking on our door or holding out His hand? How can we recognize Him? Only by faith, believing that what He said was true, "If you do it to them, you do it to me." 
May the Lord remind us at such times to minister lovingly to those He sends our way. KLB 
    [body_edit] =>  "He that oppresseth the poor reproacheth his Maker: but he that honoreth Him hath mercy on the poor" (Proverbs 14:31). 
Jesus said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matthew 25:40). The Lord taught that our attitude in helping the needy is to be one of gladly giving or ministering to Him. We have found that even performing unpleasant kindnesses as to the Lord, Himself, makes any act sweet. Another translation of our text says, "Kindness shown to the poor is an act of worship," and we have many opportunities to worship our Lord in this manner. 
Remember Abraham of old, who took in three wandering strangers? He did not give them a crust of bread at the door; he killed a calf and prepared a feast for them under the tree. Only after Abraham had honored these strangers so, did it become clear to him that two of his guests were angels, and that the other was the Lord (Genesis 18:1-16)! 
The Samaritan woman at the well may have missed a great blessing that day when Jesus said unto her "Give me to drink" (John 4:7). It appears that she didn't grant His request, for no effort to respond on her part is mentioned, but soon she was asking for His "living water" (v.10). Christ, even though thirsty and "wearied" (v.6), reached out to this unbelieving woman, in His grace. 
How many times have we turned away a needy one without so much as a look of kindness? Could it be that Jesus Christ comes to us periodically, knocking on our door or holding out His hand? How can we recognize Him? Only by faith, believing that what He said was true, "If you do it to them, you do it to me." 
May the Lord remind us at such times to minister lovingly to those He sends our way. KLB 
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    [author] => Kathleen L. Bruce, D.Miss.
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 "The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword" (Ezekiel 32:21). 
The subject of hell is largely ignored today, even by evangelical teachers and pastors. This is a tragic mistake because multitudes are there already, and multitudes living today will soon be there. It is good to preach the love of God, but God also commands us: "Others save with fear, pulling them out of the fire" (Jude 23). 
The Lord, through Ezekiel, has given us a graphic picture of those in earlier ages who are now in Hades, awaiting the final judgment. The great Pharaoh of Egypt, along with his countrymen, had practiced the Egyptian religion with all its complex concepts and rituals, but religion, in itself, will not keep one from hell. When Pharaoh died and had "gone down" to "hell" (actually, this word in the Old Testament is sheol, equivalent to the Greek, Hades, a great pit deep in the core of the earth), he found many there already from the centuries before him. Some specifically named (Ezekiel 32:22-30) are Asshur, Elam, Meshech, Tubal, and Zidon, each with their multitudes. Esau, Jacob's brother, was also there (same as Edom). These, significantly, come from all three original branches of Noah's family. All had come from a godly ancestor, but that did not save them. "When they knew God, they glorified Him not as God, neither were thankful; but . . . worshiped and served the creature more than the Creator" (Romans 1:21,25). 
All of these individuals whose final end is explained in Scripture verifies the warning of Christ: "Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat" (Matthew 7:13). Only those who worship the true Creator, receiving Christ as personal Savior from sin, will be saved. HMM 
    [body_edit] =>  "The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword" (Ezekiel 32:21). 
The subject of hell is largely ignored today, even by evangelical teachers and pastors. This is a tragic mistake because multitudes are there already, and multitudes living today will soon be there. It is good to preach the love of God, but God also commands us: "Others save with fear, pulling them out of the fire" (Jude 23). 
The Lord, through Ezekiel, has given us a graphic picture of those in earlier ages who are now in Hades, awaiting the final judgment. The great Pharaoh of Egypt, along with his countrymen, had practiced the Egyptian religion with all its complex concepts and rituals, but religion, in itself, will not keep one from hell. When Pharaoh died and had "gone down" to "hell" (actually, this word in the Old Testament is sheol, equivalent to the Greek, Hades, a great pit deep in the core of the earth), he found many there already from the centuries before him. Some specifically named (Ezekiel 32:22-30) are Asshur, Elam, Meshech, Tubal, and Zidon, each with their multitudes. Esau, Jacob's brother, was also there (same as Edom). These, significantly, come from all three original branches of Noah's family. All had come from a godly ancestor, but that did not save them. "When they knew God, they glorified Him not as God, neither were thankful; but . . . worshiped and served the creature more than the Creator" (Romans 1:21,25). 
All of these individuals whose final end is explained in Scripture verifies the warning of Christ: "Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat" (Matthew 7:13). Only those who worship the true Creator, receiving Christ as personal Savior from sin, will be saved. HMM 
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 "Whence then cometh wisdom? and where is the place of understanding?" (Job 28:20). 
In one of his monologues, the patriarch Job compares his search for spiritual understanding to man's explorations for metals and precious stones. "There is a vein for the silver," he said, "and a place for gold. . . . Iron is taken out of the earth, and brass is molten out of the stone" (vv.1-2). 
These all are easier to find than true wisdom. "It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold" (vv.16-19). 
Neither have animals discovered it. "The fierce lion passed by it. . . . It is hid from the eyes of all living, and kept close from the fowls of the air" (vv.8,21). "The depth saith, It is not in me: and the sea saith, It is not with me" (v.14). 
"But where shall wisdom be found? and where is the place of understanding?" (v.12). Job is driven to ask: "Where must one go to find and mine the vein of true wisdom?" 
It is certainly "not the wisdom of this world, nor of the princes of this world, that come to nought" (I Corinthians 2:6). The mine of evolutionary humanism which dominates modern education and scholarship will yield only the fool's gold of "science falsely so called" (I Timothy 6:20). 
Job found true wisdom only through God, and so must we, for only "God understandeth the way thereof, and He knoweth the place thereof. . . . Unto man He said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding" (Job 28:23,28). The Lord Jesus Christ Himself is the ever-productive mine, "In whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3). HMM 
    [body_edit] =>  "Whence then cometh wisdom? and where is the place of understanding?" (Job 28:20). 
In one of his monologues, the patriarch Job compares his search for spiritual understanding to man's explorations for metals and precious stones. "There is a vein for the silver," he said, "and a place for gold. . . . Iron is taken out of the earth, and brass is molten out of the stone" (vv.1-2). 
These all are easier to find than true wisdom. "It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold" (vv.16-19). 
Neither have animals discovered it. "The fierce lion passed by it. . . . It is hid from the eyes of all living, and kept close from the fowls of the air" (vv.8,21). "The depth saith, It is not in me: and the sea saith, It is not with me" (v.14). 
"But where shall wisdom be found? and where is the place of understanding?" (v.12). Job is driven to ask: "Where must one go to find and mine the vein of true wisdom?" 
It is certainly "not the wisdom of this world, nor of the princes of this world, that come to nought" (I Corinthians 2:6). The mine of evolutionary humanism which dominates modern education and scholarship will yield only the fool's gold of "science falsely so called" (I Timothy 6:20). 
Job found true wisdom only through God, and so must we, for only "God understandeth the way thereof, and He knoweth the place thereof. . . . Unto man He said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding" (Job 28:23,28). The Lord Jesus Christ Himself is the ever-productive mine, "In whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3). HMM 
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 "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ" (I Peter 1:7). 
These words of Peter are certainly applicable today, but they have always been true. That proper character and testimony are of supreme importance to God was certainly recognized by godly Job in the midst of his heavy trials, for he claimed: "But He knoweth the way that I take: when He hath tried me, I shall come forth as gold" (Job 23:10). The context for this stirring statement of faith proves instructive. 
Just as most people do, whether Christian or not, Job appealed to heaven for relief from his troubles (v.3). Job felt he was suffering unjustly and wanted to state his case before God (v.4), but more importantly, Job desired to know God's will in the matter. "I would [i.e., desire to] know the words which He would answer me, and understand what He would say unto me" (v.5). He knew God well enough to know that God had a purpose in his suffering, and Job asked for knowledge of that purpose. Job knew God's goodness; that He would not punish him for his questions, and felt that greater understanding would give him strength to continue. But without God's revelation, Job knew he was unable to understand or even find God (vv.8-9). God mercifully and lovingly allows trials to discipline, guide, and develop us. Such trials will, in the end, work to our advantage as impurities are removed, leaving behind only that which is lasting and precious. 
The goal of our lives should be to bring "praise and honor and glory" unto our Lord, and if tribulation can best accomplish these goals, so be it! As David said, "Before I was afflicted I went astray: but now have I kept thy word" (Psalm 119:67). God knows what is best for us. He knows what He is doing, and we can rest in that fact. JDM 
    [body_edit] =>  "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ" (I Peter 1:7). 
These words of Peter are certainly applicable today, but they have always been true. That proper character and testimony are of supreme importance to God was certainly recognized by godly Job in the midst of his heavy trials, for he claimed: "But He knoweth the way that I take: when He hath tried me, I shall come forth as gold" (Job 23:10). The context for this stirring statement of faith proves instructive. 
Just as most people do, whether Christian or not, Job appealed to heaven for relief from his troubles (v.3). Job felt he was suffering unjustly and wanted to state his case before God (v.4), but more importantly, Job desired to know God's will in the matter. "I would [i.e., desire to] know the words which He would answer me, and understand what He would say unto me" (v.5). He knew God well enough to know that God had a purpose in his suffering, and Job asked for knowledge of that purpose. Job knew God's goodness; that He would not punish him for his questions, and felt that greater understanding would give him strength to continue. But without God's revelation, Job knew he was unable to understand or even find God (vv.8-9). God mercifully and lovingly allows trials to discipline, guide, and develop us. Such trials will, in the end, work to our advantage as impurities are removed, leaving behind only that which is lasting and precious. 
The goal of our lives should be to bring "praise and honor and glory" unto our Lord, and if tribulation can best accomplish these goals, so be it! As David said, "Before I was afflicted I went astray: but now have I kept thy word" (Psalm 119:67). God knows what is best for us. He knows what He is doing, and we can rest in that fact. JDM 
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 "And the likeness of the firmament upon the heads of the living creature was as the color of the terrible crystal, stretched forth over their heads above" (Ezekiel 1:22). 
The English word "firmament" in the Bible is a translation of the Hebrew, raqia, meaning "expanse." Its meaning is not "firm boundary" as Biblical critics have alleged, but might be better paraphrased as "stretched-out thinness" or simply "space." 
Its first occurrence in the Bible relates it to heaven: "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. . . . And God called the firmament Heaven" (Genesis 1:6,8). This firmament obviously could not be a solid boundary above the sky, but is essentially the atmosphere, the "first heaven," the "space" where the birds were to "fly above the earth in the open firmament of heaven" (Genesis 1:20). 
There is also a second firmament, or second heaven, where God placed the sun, moon, and stars, stretching out into the infinite reaches of space. "And God set them in the firmament of the heaven to give light upon the earth" (Genesis 1:17). 
The firmament in our text, however, is beneath the very throne of God, and above the mighty cherubim (Ezekiel 1:23) who seem always in Scripture to indicate the near presence of God. This glorious firmament, brilliantly crystalline in appearance, must be "the third heaven" to which the apostle Paul was once "caught up" in a special manifestation of God's presence and power, to hear "unspeakable words" from God in "paradise" (II Corinthians 12:2-4). 
All three heavens "declare the glory of God" and all three firmaments "sheweth His handiwork" (Psalm 19:1). Therefore, we should "Praise God in His sanctuary" and also "praise Him in the firmament of His power" (Psalm 150:1). HMM 
    [body_edit] =>  "And the likeness of the firmament upon the heads of the living creature was as the color of the terrible crystal, stretched forth over their heads above" (Ezekiel 1:22). 
The English word "firmament" in the Bible is a translation of the Hebrew, raqia, meaning "expanse." Its meaning is not "firm boundary" as Biblical critics have alleged, but might be better paraphrased as "stretched-out thinness" or simply "space." 
Its first occurrence in the Bible relates it to heaven: "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. . . . And God called the firmament Heaven" (Genesis 1:6,8). This firmament obviously could not be a solid boundary above the sky, but is essentially the atmosphere, the "first heaven," the "space" where the birds were to "fly above the earth in the open firmament of heaven" (Genesis 1:20). 
There is also a second firmament, or second heaven, where God placed the sun, moon, and stars, stretching out into the infinite reaches of space. "And God set them in the firmament of the heaven to give light upon the earth" (Genesis 1:17). 
The firmament in our text, however, is beneath the very throne of God, and above the mighty cherubim (Ezekiel 1:23) who seem always in Scripture to indicate the near presence of God. This glorious firmament, brilliantly crystalline in appearance, must be "the third heaven" to which the apostle Paul was once "caught up" in a special manifestation of God's presence and power, to hear "unspeakable words" from God in "paradise" (II Corinthians 12:2-4). 
All three heavens "declare the glory of God" and all three firmaments "sheweth His handiwork" (Psalm 19:1). Therefore, we should "Praise God in His sanctuary" and also "praise Him in the firmament of His power" (Psalm 150:1). HMM 
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 "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). 
These familiar words were spoken by the Lord Jesus in His so-called "sermon" on the mount—actually a set of instructions primarily addressed to disciples (note Matthew 5:1-2). Jesus often spoke about your father in heaven, when speaking to a number of His disciples together (e.g., Matthew 18:10, and many others, with our text above being the first). He also called Him "thy father" when speaking to an individual believer (e.g., Matthew 6:4,6—the King James translation follows the Greek original in thus distinguishing between second person singular and plural pronouns). 
When talking about His own unique relation to the heavenly Father, on the other hand, the Lord Jesus spoke directly of my Father (e.g., Matthew 7:21; 10:32). Although all born-again believers are "sons of God" (John 1:12), the Lord Jesus Christ is the "only begotten Son" of God (John 3:16), "whose goings forth have been from of old, from everlasting" (Micah 5:2). 
The distinction between His relation to the heavenly Father and ours is especially noted in the first words Jesus uttered after His resurrection. Mary Magdalene was the first believer to see Him after He returned from the grave. When she recognized Him and perhaps started to touch Him, He said: "Touch me not; for I am not yet ascended to my Father" and then He said: "I ascend unto my Father, and your Father" (John 20:17). He did not say "ascend to our Father." Our own relation to the Father in heaven is beautifully typified by the relation we should have to our earthly fathers. And, just as a good son desires to honor his human father in word and deed, so Jesus exhorted us to glorify our heavenly Father by our lives here on earth. HMM 
    [body_edit] =>  "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). 
These familiar words were spoken by the Lord Jesus in His so-called "sermon" on the mount—actually a set of instructions primarily addressed to disciples (note Matthew 5:1-2). Jesus often spoke about your father in heaven, when speaking to a number of His disciples together (e.g., Matthew 18:10, and many others, with our text above being the first). He also called Him "thy father" when speaking to an individual believer (e.g., Matthew 6:4,6—the King James translation follows the Greek original in thus distinguishing between second person singular and plural pronouns). 
When talking about His own unique relation to the heavenly Father, on the other hand, the Lord Jesus spoke directly of my Father (e.g., Matthew 7:21; 10:32). Although all born-again believers are "sons of God" (John 1:12), the Lord Jesus Christ is the "only begotten Son" of God (John 3:16), "whose goings forth have been from of old, from everlasting" (Micah 5:2). 
The distinction between His relation to the heavenly Father and ours is especially noted in the first words Jesus uttered after His resurrection. Mary Magdalene was the first believer to see Him after He returned from the grave. When she recognized Him and perhaps started to touch Him, He said: "Touch me not; for I am not yet ascended to my Father" and then He said: "I ascend unto my Father, and your Father" (John 20:17). He did not say "ascend to our Father." Our own relation to the Father in heaven is beautifully typified by the relation we should have to our earthly fathers. And, just as a good son desires to honor his human father in word and deed, so Jesus exhorted us to glorify our heavenly Father by our lives here on earth. HMM 
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 "And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful" (Mark 4:18-19). 
There is currently a widespread teaching among evangelicals that material prosperity is a right which accrues to the Christian who will do certain things. This "prosperity gospel" however is merely a false front for the old-fashioned sin of "covetousness, which is idolatry" (Colossians 3:5). 
The Lord Jesus, in His parable of the sower, warned that this "deceitfulness of riches" along with "the cares of this world" and then "the lusts of other things" could soon choke out whatever place the Word of God might once have had in the believer's life. In no way does the Lord ever promise material wealth to a Christian, but the desire for money and its power has surely crushed the spiritual lives and testimonies of multitudes. "They that will [i.e., desire to] be rich fall into temptation and a snare, and into many foolish and hurtful lusts. . . . For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (I Timothy 6:9-10). If, by His grace, the Lord does enable a Christian to acquire wealth, it should be regarded as a divine stewardship and opportunity for ministry. 
The apostle Paul, who died penniless in this world but with great treasures laid up in heaven, expressed it thus: "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come" (I Timothy 6:17-19). HMM 
    [body_edit] =>  "And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful" (Mark 4:18-19). 
There is currently a widespread teaching among evangelicals that material prosperity is a right which accrues to the Christian who will do certain things. This "prosperity gospel" however is merely a false front for the old-fashioned sin of "covetousness, which is idolatry" (Colossians 3:5). 
The Lord Jesus, in His parable of the sower, warned that this "deceitfulness of riches" along with "the cares of this world" and then "the lusts of other things" could soon choke out whatever place the Word of God might once have had in the believer's life. In no way does the Lord ever promise material wealth to a Christian, but the desire for money and its power has surely crushed the spiritual lives and testimonies of multitudes. "They that will [i.e., desire to] be rich fall into temptation and a snare, and into many foolish and hurtful lusts. . . . For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (I Timothy 6:9-10). If, by His grace, the Lord does enable a Christian to acquire wealth, it should be regarded as a divine stewardship and opportunity for ministry. 
The apostle Paul, who died penniless in this world but with great treasures laid up in heaven, expressed it thus: "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come" (I Timothy 6:17-19). HMM 
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 "My sheep hear my voice, and I know them, and they follow me" (John 10:27). 
The Christian believer and his characteristics are described in terms of many colorful metaphors in the Bible. In our text, Christ calls us "my sheep," and has also said: "I am the good shepherd, . . . and I lay down my life for the sheep" (John 10:14-15). If we are truly His sheep, then we will surely follow Him, receiving safety, peace, and nourishment. 
He has also said: "Ye are the salt of the earth: . . . Ye are the light of the world" (Matthew 5:13-14). We are therefore expected to bring the salt of preservation and joy to a bland, tasteless, and otherwise decaying world, and the light of salvation to a dark, sinful world. 
In another beautiful metaphor, the Lord Jesus has likened us to fruitful branches: "I am the vine, ye are the branches: He that abideth in me, and I in Him, the same bringeth forth much fruit" (John 15:5). 
The apostle Paul compares us variously to soldiers, to athletes, and to farmers: "Thou therefore endure hardness, as a good soldier of Jesus Christ. . . . if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that laboreth must be first partaker of the fruits" (II Timothy 2:3,5,6). 
With regard to our Christian life and witness, Christ said we must be "wise as serpents, and harmless as doves" (Matthew 10:16). The apostle Paul compares us to individual members in a great body (I Corinthians 12:27). Peter says we, "as lively stones, are built up a spiritual house," and also are like "a royal priesthood" (I Peter 2:5,9) to offer up spiritual sacrifices. 
There are many other beautiful and meaningful figures of speech in the New Testament, all of which help us to appreciate the richness and fruitfulness of the Christian life. HMM 
    [body_edit] =>  "My sheep hear my voice, and I know them, and they follow me" (John 10:27). 
The Christian believer and his characteristics are described in terms of many colorful metaphors in the Bible. In our text, Christ calls us "my sheep," and has also said: "I am the good shepherd, . . . and I lay down my life for the sheep" (John 10:14-15). If we are truly His sheep, then we will surely follow Him, receiving safety, peace, and nourishment. 
He has also said: "Ye are the salt of the earth: . . . Ye are the light of the world" (Matthew 5:13-14). We are therefore expected to bring the salt of preservation and joy to a bland, tasteless, and otherwise decaying world, and the light of salvation to a dark, sinful world. 
In another beautiful metaphor, the Lord Jesus has likened us to fruitful branches: "I am the vine, ye are the branches: He that abideth in me, and I in Him, the same bringeth forth much fruit" (John 15:5). 
The apostle Paul compares us variously to soldiers, to athletes, and to farmers: "Thou therefore endure hardness, as a good soldier of Jesus Christ. . . . if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that laboreth must be first partaker of the fruits" (II Timothy 2:3,5,6). 
With regard to our Christian life and witness, Christ said we must be "wise as serpents, and harmless as doves" (Matthew 10:16). The apostle Paul compares us to individual members in a great body (I Corinthians 12:27). Peter says we, "as lively stones, are built up a spiritual house," and also are like "a royal priesthood" (I Peter 2:5,9) to offer up spiritual sacrifices. 
There are many other beautiful and meaningful figures of speech in the New Testament, all of which help us to appreciate the richness and fruitfulness of the Christian life. HMM 
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"And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room" (Psalm 31:8). 
At the time of the writing of Psalm 31 David was experiencing tremendous persecution. He spoke of trouble and adversities (v.7). He asked God to pull him out of the net that his enemies had secretly laid for him (v.4). He heard about those who were slandering him and plotting to take away his life (v.13). He even admitted that, at times, his faith faltered, "For I said in my haste, I am cut off from before thine eyes" (v.22). Yet, in spite of all his difficulties he still believed that God would not let his enemies prevail, but would firmly set his feet in a large room (v.8). David looked forward to God's deliverance and enlargement. His feet would be firmly set on God, who was his "rock and

. . . fortress" (v.3). 
Prayer was one of the vital keys to open the door of deliverance for David. "Bow down thine ear to me; deliver me speedily. . . . Let me not be ashamed, O Lord; for I have called upon thee" (vv.2,17). Like the disciples, he knew how vital it was to enter the "upper room" (Acts 1:13) of prayer and supplication. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). 
As he prayed, his trust in God was strengthened. Even when others were devising to kill him (Psalm 31:13) he could say, "But I trusted in thee, O Lord: I said, Thou art my God" (v.14). "In thee, O Lord, do I put my trust" (v.1). 
The New Testament word for trust is faith or belief. "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (Hebrews 11:6). David's "large room" experience is a perfect example of this great promise. NPS 
    [body_edit] => 
"And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room" (Psalm 31:8). 
At the time of the writing of Psalm 31 David was experiencing tremendous persecution. He spoke of trouble and adversities (v.7). He asked God to pull him out of the net that his enemies had secretly laid for him (v.4). He heard about those who were slandering him and plotting to take away his life (v.13). He even admitted that, at times, his faith faltered, "For I said in my haste, I am cut off from before thine eyes" (v.22). Yet, in spite of all his difficulties he still believed that God would not let his enemies prevail, but would firmly set his feet in a large room (v.8). David looked forward to God's deliverance and enlargement. His feet would be firmly set on God, who was his "rock and

. . . fortress" (v.3). 
Prayer was one of the vital keys to open the door of deliverance for David. "Bow down thine ear to me; deliver me speedily. . . . Let me not be ashamed, O Lord; for I have called upon thee" (vv.2,17). Like the disciples, he knew how vital it was to enter the "upper room" (Acts 1:13) of prayer and supplication. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). 
As he prayed, his trust in God was strengthened. Even when others were devising to kill him (Psalm 31:13) he could say, "But I trusted in thee, O Lord: I said, Thou art my God" (v.14). "In thee, O Lord, do I put my trust" (v.1). 
The New Testament word for trust is faith or belief. "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (Hebrews 11:6). David's "large room" experience is a perfect example of this great promise. NPS 
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 "Who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil" (Hebrews 6:18-19). 
The noun hope, when used in the New Testament, does not imply a wishful attitude, but rather a joyous and confident expectation in something promised which will certainly come to pass—in most cases, something good. Note especially the few times it is used with a descriptive adjective. 
First, in a stirring benediction, Paul tells us that our good hope comes from both "our Lord Jesus Christ Himself, and God, even our Father" (II Thessalonians 2:16). Furthermore, such hope is given to us along with "everlasting consolation," or comfort, which shall last forever. The Father and Son have done this "through grace" which brings eternal salvation. 
Next, we are taught that we should be "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:13). This blessed hope can be none other than "our Savior, and Lord Jesus Christ, which is our hope" (I Timothy 1:1). He will certainly return, and this return will be glorious. 
Furthermore, we have a hope which is actively alive. "The God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead" (I Peter 1:3). We have been (past tense) born again from the dead just as surely as Christ has been raised from the dead, for His resurrection accomplished it. 
Our hope, under grace, is guaranteed by Jesus Christ: "a better hope . . . by the which we draw nigh unto God" (Hebrews 7:19), than that which was possible under law. In fact, it is a glorious hope (II Corinthians 3:11-12) by comparison. This kind of hope can be "an anchor for the soul." JDM 
    [body_edit] =>  "Who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil" (Hebrews 6:18-19). 
The noun hope, when used in the New Testament, does not imply a wishful attitude, but rather a joyous and confident expectation in something promised which will certainly come to pass—in most cases, something good. Note especially the few times it is used with a descriptive adjective. 
First, in a stirring benediction, Paul tells us that our good hope comes from both "our Lord Jesus Christ Himself, and God, even our Father" (II Thessalonians 2:16). Furthermore, such hope is given to us along with "everlasting consolation," or comfort, which shall last forever. The Father and Son have done this "through grace" which brings eternal salvation. 
Next, we are taught that we should be "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:13). This blessed hope can be none other than "our Savior, and Lord Jesus Christ, which is our hope" (I Timothy 1:1). He will certainly return, and this return will be glorious. 
Furthermore, we have a hope which is actively alive. "The God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead" (I Peter 1:3). We have been (past tense) born again from the dead just as surely as Christ has been raised from the dead, for His resurrection accomplished it. 
Our hope, under grace, is guaranteed by Jesus Christ: "a better hope . . . by the which we draw nigh unto God" (Hebrews 7:19), than that which was possible under law. In fact, it is a glorious hope (II Corinthians 3:11-12) by comparison. This kind of hope can be "an anchor for the soul." JDM 
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 "How long shall I see the standard, and hear the sound of the trumpet?" (Jeremiah 4:21).
The prophet Jeremiah wrote these words with great sadness and fear as he could foresee the invading armies of Babylon coming from the north on their way to attack and sack his beloved Jerusalem. The only hope of deliverance would be for his people to repent of their rebellion against their God and forsake their sins, but they would not. 
Jeremiah's sad lamentation could remind us of the stirring words of our national anthem. "Oh, say does that star-spangled banner yet wave O'er the land of the free and the home of the brave?" It is significant that the Hebrew word translated "standard" in our text was translated "banner" when David wrote: "Thou hast given a banner to them that fear thee, that it may be displayed because of the truth" (Psalm 60:4). It was surely correct for Francis Scott Key to call our nation the "land of the free and the home of the brave," but it would have been perhaps even more appropriate to call it "the land of the truth and the home of the faith." 
Our nation's beginnings were surely as a God-fearing nation, as Francis Scott Key himself recognized in the last verse of his anthem. "Blest with vict'ry and peace may the heav'n-rescued land Praise the power that hath made and preserv'd us a nation! Then conquer we must, when our cause it is just, And this be our motto, `In God is our Trust'." 
That last clause has even been placed on our coins. But now there is a growing pressure to remove this and all other public recognition of our Biblical foundations. Unless we also repent and come back as a nation to our beginning faith in God's Word and Biblical Christianity (with tolerance, but not equal acceptance, of others) we also may (even on Flag Day) have to echo Jeremiah's cry: "How long shall we see the standard?" HMM 
    [body_edit] =>  "How long shall I see the standard, and hear the sound of the trumpet?" (Jeremiah 4:21).
The prophet Jeremiah wrote these words with great sadness and fear as he could foresee the invading armies of Babylon coming from the north on their way to attack and sack his beloved Jerusalem. The only hope of deliverance would be for his people to repent of their rebellion against their God and forsake their sins, but they would not. 
Jeremiah's sad lamentation could remind us of the stirring words of our national anthem. "Oh, say does that star-spangled banner yet wave O'er the land of the free and the home of the brave?" It is significant that the Hebrew word translated "standard" in our text was translated "banner" when David wrote: "Thou hast given a banner to them that fear thee, that it may be displayed because of the truth" (Psalm 60:4). It was surely correct for Francis Scott Key to call our nation the "land of the free and the home of the brave," but it would have been perhaps even more appropriate to call it "the land of the truth and the home of the faith." 
Our nation's beginnings were surely as a God-fearing nation, as Francis Scott Key himself recognized in the last verse of his anthem. "Blest with vict'ry and peace may the heav'n-rescued land Praise the power that hath made and preserv'd us a nation! Then conquer we must, when our cause it is just, And this be our motto, `In God is our Trust'." 
That last clause has even been placed on our coins. But now there is a growing pressure to remove this and all other public recognition of our Biblical foundations. Unless we also repent and come back as a nation to our beginning faith in God's Word and Biblical Christianity (with tolerance, but not equal acceptance, of others) we also may (even on Flag Day) have to echo Jeremiah's cry: "How long shall we see the standard?" HMM 
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Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples" (John 15:8). 
If any Christian ever becomes discouraged in his witness for Christ, he should remind himself of the many blessings that are promised to those who faithfully bear testimony for His name's sake. First of all, it brings unique joy when he sees the fruit it bears. "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Psalm 126:5-6). 
There is also the inestimable worth of even one soul. "Let him know, that He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:20). 
Faithful witnessing will eventually lead to revival. In the early church we are told that "daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ" (Acts 5:42) with the result that "the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith" (Acts 6:7). 
Then, there are special rewards in heaven for faithful witnessing, not least of which is the very presence of those who would not have been there otherwise: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?" (I Thes-salonians 2:19). "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever" (Daniel 12:3). 
Best of all, however, is the simple knowledge that our witnessing shows Christ our love and brings honor to our heavenly Father. "Herein is my Father glorified." Therefore, "let us not be weary in well doing: for in due season we shall reap, if we faint not" (Galatians 6:9). HMM 
    [body_edit] => 
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples" (John 15:8). 
If any Christian ever becomes discouraged in his witness for Christ, he should remind himself of the many blessings that are promised to those who faithfully bear testimony for His name's sake. First of all, it brings unique joy when he sees the fruit it bears. "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Psalm 126:5-6). 
There is also the inestimable worth of even one soul. "Let him know, that He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:20). 
Faithful witnessing will eventually lead to revival. In the early church we are told that "daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ" (Acts 5:42) with the result that "the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith" (Acts 6:7). 
Then, there are special rewards in heaven for faithful witnessing, not least of which is the very presence of those who would not have been there otherwise: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?" (I Thes-salonians 2:19). "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever" (Daniel 12:3). 
Best of all, however, is the simple knowledge that our witnessing shows Christ our love and brings honor to our heavenly Father. "Herein is my Father glorified." Therefore, "let us not be weary in well doing: for in due season we shall reap, if we faint not" (Galatians 6:9). HMM 
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 "Thou shalt guide me with thy counsel, and afterward
receive me to glory" (Psalm 73:24). 
One of the marks of these latter days is a great proliferation of counseling needs and services. Not only have the numbers of professional psychologists and psychiatrists multiplied, but also those of investment counselors, guidance counselors, marriage counselors, and others in great variety. 
No doubt all of us need occasional advice from wise counselors, and some—even born-again Christians—may require professional help for serious psychological problems. Where, then, should one go to get such counsel? 
Not to a non-Christian counselor! "Blessed is the man that walketh not in the counsel of the ungodly" (Psalm 1:1). "Woe to the rebellious children, saith the Lord, that take counsel, but not of me" (Isaiah 30:1). The tenets of humanism, especially the supposed animal ancestry of mankind, have infected the secular psychological professions more than almost any other, and counsel based on such a foundation can be devastating. 
What about Christian counseling? The best Counselor, of course, is Christ Himself, for He is the "Wonderful, Counsellor" (Isaiah 9:6), and He "worketh all things after the counsel of His own will" (Ephesians 1:11). Indwelling us is His Holy "Spirit of truth" and Christ has promised that "He will guide [us] into all truth" (John 16:13). Best of all, we have His inspired Word, which is "perfect, converting [that is, restoring] the soul: . . . sure, making wise the simple. . . . right, rejoicing the heart: . . . pure, enlightening the eyes" (Psalm 19:7-8). The true Christian counselor, therefore, must always provide counseling in accordance with Scripture, prayerfully guided by the indwelling Spirit of truth. In this way, as promised in our text, He will guide us with His counsel throughout our lives, and finally receive us into glory. HMM 
    [body_edit] =>  "Thou shalt guide me with thy counsel, and afterward
receive me to glory" (Psalm 73:24). 
One of the marks of these latter days is a great proliferation of counseling needs and services. Not only have the numbers of professional psychologists and psychiatrists multiplied, but also those of investment counselors, guidance counselors, marriage counselors, and others in great variety. 
No doubt all of us need occasional advice from wise counselors, and some—even born-again Christians—may require professional help for serious psychological problems. Where, then, should one go to get such counsel? 
Not to a non-Christian counselor! "Blessed is the man that walketh not in the counsel of the ungodly" (Psalm 1:1). "Woe to the rebellious children, saith the Lord, that take counsel, but not of me" (Isaiah 30:1). The tenets of humanism, especially the supposed animal ancestry of mankind, have infected the secular psychological professions more than almost any other, and counsel based on such a foundation can be devastating. 
What about Christian counseling? The best Counselor, of course, is Christ Himself, for He is the "Wonderful, Counsellor" (Isaiah 9:6), and He "worketh all things after the counsel of His own will" (Ephesians 1:11). Indwelling us is His Holy "Spirit of truth" and Christ has promised that "He will guide [us] into all truth" (John 16:13). Best of all, we have His inspired Word, which is "perfect, converting [that is, restoring] the soul: . . . sure, making wise the simple. . . . right, rejoicing the heart: . . . pure, enlightening the eyes" (Psalm 19:7-8). The true Christian counselor, therefore, must always provide counseling in accordance with Scripture, prayerfully guided by the indwelling Spirit of truth. In this way, as promised in our text, He will guide us with His counsel throughout our lives, and finally receive us into glory. HMM 
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    [author] => Henry M. Morris, Ph.D.
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 "And many of the people of the land became Jews; for the fear of the Jews fell upon them" (Esther 8:17). 
The "land" referred to here is Persia (roughly Iran today, not Israel). Many non-Jews lived in Persia and surrounding regions, but our text says that "many" of these "became Jews." In other words, non-Jews (Gentiles) became Jews. Becoming a Jew depends more on trusting in the true and living God than on who gave birth to you. 
Some today would affirm that one cannot be both a good Jew and a good Christian, but this is disproved by the fact that the earliest followers of Jesus were mostly Jews. In fact, Jesus Himself was born of a Jewess and was the adoptive son of a Jew. Being Jewish and Christian at the same time, therefore, is compatible. 
Consider the words of the Jew, Paul. His Jewish credentials were about as good as any, but he had no difficulty affirming allegiance both to the God of Abraham and to the Lord Jesus Christ. He wrote that a Gentile who receives Jesus into his heart actually becomes a child of Abraham and participates in God's promise to Abraham. 
Galatians 3:24-29: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." 
Jesus was and is the greatest Jew ever born into the world. May all who trace their physical roots to Abraham rejoice with him in Jesus. PGH 
    [body_edit] =>  "And many of the people of the land became Jews; for the fear of the Jews fell upon them" (Esther 8:17). 
The "land" referred to here is Persia (roughly Iran today, not Israel). Many non-Jews lived in Persia and surrounding regions, but our text says that "many" of these "became Jews." In other words, non-Jews (Gentiles) became Jews. Becoming a Jew depends more on trusting in the true and living God than on who gave birth to you. 
Some today would affirm that one cannot be both a good Jew and a good Christian, but this is disproved by the fact that the earliest followers of Jesus were mostly Jews. In fact, Jesus Himself was born of a Jewess and was the adoptive son of a Jew. Being Jewish and Christian at the same time, therefore, is compatible. 
Consider the words of the Jew, Paul. His Jewish credentials were about as good as any, but he had no difficulty affirming allegiance both to the God of Abraham and to the Lord Jesus Christ. He wrote that a Gentile who receives Jesus into his heart actually becomes a child of Abraham and participates in God's promise to Abraham. 
Galatians 3:24-29: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." 
Jesus was and is the greatest Jew ever born into the world. May all who trace their physical roots to Abraham rejoice with him in Jesus. PGH 
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    [author] => Paul G. Humber, M.S.
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 "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps" (I Peter 2:21). 
Peter's first epistle, written during a time of bitter persecution, deals with the matter of suffering. Peter reminds us that Christ suffered for us and that it is a privilege to suffer for Him. We are "called" to suffering and should "think it not strange concerning the fiery trial which is to try" us (4:12). 
Christ's suffering was foretold (1:11), as is ours. We see that He had patience, humility, and submission in His sufferings (2:23) in order to bear "our sins in His own body on the tree" (2:24). He suffered unjustly, "the just for the unjust" (3:18), not only in His spirit, but "Christ hath suffered for us in the flesh" (4:1), being witnessed personally by Peter (5:1). 
Since we are likewise "called" to suffer, Peter explains that we also will be "suffering wrongfully" (2:19) even "when ye do well" (v.20). We will "suffer for righteousness' sake" (3:14) and "for well doing" (v.17). To avoid being taken by surprise, we are to prepare ourselves to suffer "in the flesh" (4:1), if need be. We will "be reproached for the name of Christ" (4:14) and should "not be ashamed" if we "suffer as a Christian" (4:16). It is much better to suffer in such a way than to have done something evil to deserve it (v.15). 
Suffering while following Christ's example is "acceptable with God" (2:20), and even makes us "happy" (3:14; 4:14). Through it we can "glorify God on this behalf" (4:16) because it is "according to the will of God" (4:19). There is even a magnificent reward awaiting the sufferer (5:10). 
In view of all of this, there is little wonder that Peter says, "rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy" (4:13). JDM 
    [body_edit] =>  "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps" (I Peter 2:21). 
Peter's first epistle, written during a time of bitter persecution, deals with the matter of suffering. Peter reminds us that Christ suffered for us and that it is a privilege to suffer for Him. We are "called" to suffering and should "think it not strange concerning the fiery trial which is to try" us (4:12). 
Christ's suffering was foretold (1:11), as is ours. We see that He had patience, humility, and submission in His sufferings (2:23) in order to bear "our sins in His own body on the tree" (2:24). He suffered unjustly, "the just for the unjust" (3:18), not only in His spirit, but "Christ hath suffered for us in the flesh" (4:1), being witnessed personally by Peter (5:1). 
Since we are likewise "called" to suffer, Peter explains that we also will be "suffering wrongfully" (2:19) even "when ye do well" (v.20). We will "suffer for righteousness' sake" (3:14) and "for well doing" (v.17). To avoid being taken by surprise, we are to prepare ourselves to suffer "in the flesh" (4:1), if need be. We will "be reproached for the name of Christ" (4:14) and should "not be ashamed" if we "suffer as a Christian" (4:16). It is much better to suffer in such a way than to have done something evil to deserve it (v.15). 
Suffering while following Christ's example is "acceptable with God" (2:20), and even makes us "happy" (3:14; 4:14). Through it we can "glorify God on this behalf" (4:16) because it is "according to the will of God" (4:19). There is even a magnificent reward awaiting the sufferer (5:10). 
In view of all of this, there is little wonder that Peter says, "rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy" (4:13). JDM 
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    [author] => John D. Morris, Ph.D.
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 "It is written, Be ye holy; for I am holy" (I Peter 1:16). 
A great deal of commentary can be found on the subject of holiness, but how often do we go directly to the Scriptures and examine its straightforward teaching on this topic? The pursuit of holiness should be a priority because the Bible unmistakably teaches that God commands it! Moreover, it is a reasonable and attainable directive, not merely an esoteric topic to be pondered among erudite scholars. 
Before we can obey this command, we must first understand its meaning. In the New Testament, the word "holy" is most frequently derived from the Greek words, hagios and hagnos, which denotes someone who is physically pure and morally blameless. In other words, God desires that we strive to be pure and blameless saints, "For this is the will of God, even your sanctification" (I Thessalonians 4:3). 
Holiness may seem like an impossible goal for fallen sinners, and it is, "but with God all things are possible" (Matthew 19:26). Paul explained this when he encouraged Timothy to "be strong in the grace that is in Christ Jesus" (II Timothy 2:1). Timothy was not urged to rely on his own strength, but to recognize that he could "do all things through Christ" (Philippians 4:13) who was the source of his strength. 
The Scriptures are unquestionably clear that we are to "walk as children of light" (Ephesians 5:8), "For God hath not called us unto uncleanness, but unto holiness" (I Thes-salonians 4:7). 
However, it is futile to attempt to attain holiness without depending on God's sufficient grace and the "power of His might" (Ephesians 6:10). "The things which are impossible with men are possible with God" (Luke 18:27), so as we rely on His grace, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (II Corinthians 7:1). MDR 
    [body_edit] =>  "It is written, Be ye holy; for I am holy" (I Peter 1:16). 
A great deal of commentary can be found on the subject of holiness, but how often do we go directly to the Scriptures and examine its straightforward teaching on this topic? The pursuit of holiness should be a priority because the Bible unmistakably teaches that God commands it! Moreover, it is a reasonable and attainable directive, not merely an esoteric topic to be pondered among erudite scholars. 
Before we can obey this command, we must first understand its meaning. In the New Testament, the word "holy" is most frequently derived from the Greek words, hagios and hagnos, which denotes someone who is physically pure and morally blameless. In other words, God desires that we strive to be pure and blameless saints, "For this is the will of God, even your sanctification" (I Thessalonians 4:3). 
Holiness may seem like an impossible goal for fallen sinners, and it is, "but with God all things are possible" (Matthew 19:26). Paul explained this when he encouraged Timothy to "be strong in the grace that is in Christ Jesus" (II Timothy 2:1). Timothy was not urged to rely on his own strength, but to recognize that he could "do all things through Christ" (Philippians 4:13) who was the source of his strength. 
The Scriptures are unquestionably clear that we are to "walk as children of light" (Ephesians 5:8), "For God hath not called us unto uncleanness, but unto holiness" (I Thes-salonians 4:7). 
However, it is futile to attempt to attain holiness without depending on God's sufficient grace and the "power of His might" (Ephesians 6:10). "The things which are impossible with men are possible with God" (Luke 18:27), so as we rely on His grace, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (II Corinthians 7:1). MDR 
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    [author] => Mark D. Rasche, B.S.
)
-->

 "And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves" (Mark 11:15). 
Housecleaning is a necessary part of housekeeping. It takes effort to preserve a place for its proper service. No one likes to live or work in a place that is dirty, run down, or filled with inappropriate clutter. Jesus was no different when it came to His Father's house. In Mark 11:11 we read that Jesus came "into Jerusalem, and into the temple" to see the condition of things, and returned to Bethany with His twelve disciples to spend the night. The next day, He returned to the temple and, in short, He routed them out! Then He taught them why this should be: "Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves" (v.17), quoting from Jeremiah 7:11. 
Sacrifices were a part of each Jew's religious practice. But, instead of selecting an acceptable sheep from the flock or acquiring an acceptable bird to offer as a sacrifice as specified in the Mosaic law, it had become convenient to come empty handed and buy a token gift from the profiteering merchants at the Temple. But God knew what was happening! "Behold, even I have seen it, saith the Lord" (Jeremiah 7:11). "And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; . . . And I will cast you out of my sight" (vv.13,15). 
Since we ourselves are the temple today, we need to clean house now and then. Get rid of the attitudes and behaviors that make our temples unfit as a place of prayer and communion with God. We bring all kinds of trash into the sanctity of our meeting place with God and expect to hear from Him, but "He will not hear" (Isaiah 59:2). KBC 
    [body_edit] => 
 "And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves" (Mark 11:15). 
Housecleaning is a necessary part of housekeeping. It takes effort to preserve a place for its proper service. No one likes to live or work in a place that is dirty, run down, or filled with inappropriate clutter. Jesus was no different when it came to His Father's house. In Mark 11:11 we read that Jesus came "into Jerusalem, and into the temple" to see the condition of things, and returned to Bethany with His twelve disciples to spend the night. The next day, He returned to the temple and, in short, He routed them out! Then He taught them why this should be: "Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves" (v.17), quoting from Jeremiah 7:11. 
Sacrifices were a part of each Jew's religious practice. But, instead of selecting an acceptable sheep from the flock or acquiring an acceptable bird to offer as a sacrifice as specified in the Mosaic law, it had become convenient to come empty handed and buy a token gift from the profiteering merchants at the Temple. But God knew what was happening! "Behold, even I have seen it, saith the Lord" (Jeremiah 7:11). "And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; . . . And I will cast you out of my sight" (vv.13,15). 
Since we ourselves are the temple today, we need to clean house now and then. Get rid of the attitudes and behaviors that make our temples unfit as a place of prayer and communion with God. We bring all kinds of trash into the sanctity of our meeting place with God and expect to hear from Him, but "He will not hear" (Isaiah 59:2). KBC 
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    [author] => Kenneth B. Cumming, Ph.D.
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"The word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken" (Isaiah 28:13). 
This familiar passage (repeated mostly from Isaiah 28:10 just before it) is often cited in support of a detailed, verse-by-verse method of Bible study and exposition. However, the context is one of rebuke to the people of Ephraim (that is, the Northern Kingdom of Israel) in the days of the divided kingdom. Isaiah especially castigates the priests and prophets who should have been teaching God's Word to the people, but who had instead become proud and then drunkards, leaving the people in great ignorance and spiritual confusion. 
Therefore, cried Isaiah: "Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts" (v.9). Before they can really grow in the knowledge of God, they must be built up carefully, line upon line, for they are yet carnal babes in spiritual matters. 
A very similar rebuke was administered to the early Christians, and would be even more appropriate today: "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age" (Hebrews 5:12-14). 
Such an admonition is greatly needed today, when Christian believers subsist almost entirely on spiritual milk—or even worse, on the froth that passes for evangelical literature in most Sunday schools and Christian bookstores today. We need to get back to the strong meat of the Word, lest we "fall backward, and be broken, and snared, and taken." HMM 
    [body_edit] => 
"The word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken" (Isaiah 28:13). 
This familiar passage (repeated mostly from Isaiah 28:10 just before it) is often cited in support of a detailed, verse-by-verse method of Bible study and exposition. However, the context is one of rebuke to the people of Ephraim (that is, the Northern Kingdom of Israel) in the days of the divided kingdom. Isaiah especially castigates the priests and prophets who should have been teaching God's Word to the people, but who had instead become proud and then drunkards, leaving the people in great ignorance and spiritual confusion. 
Therefore, cried Isaiah: "Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts" (v.9). Before they can really grow in the knowledge of God, they must be built up carefully, line upon line, for they are yet carnal babes in spiritual matters. 
A very similar rebuke was administered to the early Christians, and would be even more appropriate today: "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age" (Hebrews 5:12-14). 
Such an admonition is greatly needed today, when Christian believers subsist almost entirely on spiritual milk—or even worse, on the froth that passes for evangelical literature in most Sunday schools and Christian bookstores today. We need to get back to the strong meat of the Word, lest we "fall backward, and be broken, and snared, and taken." HMM 
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