<BrethrenVoice>
<SUNDAY-GLEANINGS>
<28 July 2002>
Contents:
---------
(1) <Bible-Study> "Synopsis to the Book of Daniel-Ch 7" - J.N. Darby
(2) <Article> "Soverign grace & man's responsibility -Pt 1" - C.H.Spurgen
(3) <Article> "Are you tired from all your zigzagging? ?" - Connie Giordano
(4) <Article> "Pain is weakness leaving the body" - Kent Heaton
(5) <Sermon> "Jehova-Jireh (the Lord Who will provide)" - Mike Walls
(6) <Thoughts> "The best day in my life" - Author unknown
(7) <Thoughts> "It is not worth a straw!" - Mary Winslow
(8) <Biography> "James Hudson Taylor (Missionary to China)" 1832 - 1905
(9) <From-the-Gleaner> "Dare to believe? - Let us be good stewards"
(1) <Bible-Study>
SYNOPSIS TO THE BOOK OF DANIEL CH 7
John Nelson Darby
...
The chief object of chapter 7 is the history of the fourth beast, or the
last form of the Gentile empire, which commenced at Babylon-the great
western power, in which was to be developed all that man in possession of
power would become with respect to God and to the faithful. And with that
its relation with the saints is given in the interpretation. But the
introduction of this western beast is briefly given. Four beasts come up
from the sea, that is to say, from the waves of human population. These
powers are not looked at here as established by God, but in their purely
historical character. We have seen the empire established immediately by God
in the person of Nebuchadnezzar. But here-although every existing power is
established by God-they are seen in their historical aspect. The beasts come
up out of the sea. The prophet first sees them all at once arising out of
the agitation of the nations. This part of the vision contains
characteristic features, but gives no date.
In verse 4 we have Babylon in power and then abased and subdued. The body of
a lion with eagle's wings; that which, humanly speaking, was most noble and
energetic in strength-that which hovered over the nations with the highest
and most rapid flight-characterised this first energy of the human mind,
when the will of God had committed to it the empire of the world. his place
it loses.
The second beast devoured much, but had neither the energy nor the rapid
flight of the first; it appropriated other kingdoms to itself rather than
created an empire; twofold in its strength at first, it raised itself up
more on one side than on the other. It is ferocious, but comparatively
unwieldy; it is the Medo-Persian empire.
This chapter says but little of the third; lightness and activity
characterise it, and dominion was given to it. It is the empire founded by
Alexander.
The fourth is the subject of a separate vision.
It will be well to remark, in passing, that the chapter is divided into
three visions, followed by the interpretation given to the prophet. The
first vision comprises the four beasts seen together, and the character of
the first three slightly sketched. The second vision contains that of the
fourth beast with much more detail. The third vision presents the appearing
of one like the Son of man before the Ancient of days. They commence
respectively at the first, seventh, and thirteenth verses; the
interpretation occupies the remainder of the chapter from verse 15.
The features of the fourth beast are clearly drawn. It is strong
exceedingly; it devours and breaks in pieces, and tramples the residue
under foot. It has not the same character as the preceding monarchies. It
has ten horns; that is to say, its strength was to be divided into ten
distinct powers. Strength and rapacity, which spare and respect nothing,
appropriating everything, or trampling it under foot without regard to
conscience; such are morally the characteristics of the fourth beast. Its
division into ten kingdoms distinguishes it as to its form. The uniform
simplicity of the other empires will be lacking to it. But this is not all.
Another very distinctive and special element attracted the particular
attention of the prophet. While considering the horns, he saw another
little horn come up among them: three of the first fell before it; it
possessed the penetration and intelligence of man; its pretensions were
very great. Such was its character. A power rises among the ten by which
three of them are overthrown. This power is clear-sighted and penetrating in
its intelligence. It not only possesses strength, but it has thoughts and
plans besides those of ambition and government. It is a beast that works
morally, that occupies itself with knowledge, and sets itself up with
pretensions full of pride and daring. It has a character of intelligence,
moral and systematic (in evil), and not merely the strength of a conqueror.
This horn has the eyes of a man.
Afterwards the thrones are set, [This translation is almost universally
considered to be correct] and the Ancient of days sits. It is a session of
judgment, the throne of Jehovah's judgment; it is not said where, but its
effect is on earth. The words of the little horn are the
occasion of the execution of judgment. It is executed on the beast, which is
destroyed, and its body given to the flames. With respect to the other
beasts, their dominion had been taken away, but their lives prolonged; the
fourth loses its life with its dominion. The scene of judgment forms a part
of the vision of the fourth beast, and especially relates to it.
In verse 13 there is another vision. One like the Son of man is brought to
the Ancient of days, and receives the kingdom and universal dominion-the
rule of Jehovah entrusted to man in the Person of Christ, and substituted
for the kingdom of the beast. Observe that this is not the execution of the
judgment that had been spoken of, but the reception of the earthly kingdom;
for, in all this, the government of the earth is the subject.
There are two parts in the interpretation. Verses 17, 18 are general; and
then, with reference to the fourth beast (v. 19-28), there is more of
detail. The general part declares that these four beasts are four kings, or
kingdoms, that shall arise out of the earth: but that the saints of the high
places shall take the kingdom, and possess it for ever. These are the two
great facts brought out in this history: the earthly empire, and that of the
saints of the high places (the first being composed of four kingdoms). We
are then given some details with respect to the fourth of these. It will be
noticed here, that, in the interpretation, an element of the highest
interest is added, which was not in the vision to which the interpretation
belongs; namely, that which relates to the saints. In communicating to the
prophet the meaning of the vision, God could not omit them. Verse 18 already
presents them in contrast with the empires of the earth. These empires were
seen to arise in the vision according to their public or external character.
Here the Spirit of God tells of that which made their conduct a subject of
interest even to the heart of God, who would testify this interest to the
prophet. The saints are immediately
brought into view, but in a suffering condition (v. 21). This is the first
characteristic of the little horn, when his actions are in question.
But verses 21, 22 demand a few more remarks. The little horn not only makes
war with the saints, but prevails against them up to a certain time (that
is, until the coming of the Ancient of days). Something more definite is
given here than the fact that God will judge the audacity of man. We are no
longer occupied with the public history and with general principles, but
with explanations for the saints in the person of the prophet. It is the
coming of the Ancient of days that puts an end to the power of the little
horn over the saints. Other important events are the result of this great
change, of this intervention of God: first, judgment is given to the saints
of the high places; and, second, the saints take the kingdom. Observe here
the especial title "of the high places." The little horn persecutes the
saints on earth, and prevails against them until the Ancient of days comes.
But it is only to the saints of the high places that judgment is given.
"Know ye not," says the apostle, "that the saints shall judge the world?"
Nevertheless we must not go beyond that which is here written. It is not
said, "to the assembly"-an idea not found in these passages. It is the
saints who are linked with the Most High(-4-) God in heaven, while the
earth is in the hands of those who do not acknowledge Him, and while His
government is not exercised to preserve them from suffering, and from the
malice of the wicked. This applies in principle to all times since the fall,
until the Ancient of days comes. But there is a period especially
characterised by this spirit of rebellion, namely, that of the power of the
little horn. There is another class of persons spoken of farther on-the
people of the saints of the high places. "The kingdom is given to them." But
in this case the Spirit does not say, "the judgment."
There are four names of relationship which God has taken with men:
Almighty (Gen. 17) with the patriarchs; Jehovah with Israel (Ex. 6);
Father, with Christians (John 17); and Most High, in the millennium (Gen.
14) and here in Daniel. Compare Psalm go. The name of Father makes a
difference in the whole position, associating us with Christ, the Son in
whom He is revealed. John's Gospel specially brings out this.
Thus, in verse 22, when the kingdom is mentioned, it is not said "the
saints of the high places," but simply "the saints possessed the kingdom."
We have thus the power of the little horn exercised against the saints, and
prevailing against them, put an end to by the Ancient of days, the earth
being the scene of that which is taking place. This event is accompanied by
two other events. which result from it, and which change the whole aspect of
the world. Judgment is given to the heavenly saints, and the kingdom is
given to the saints. The first of these two events is confined to the
heavenly saints. The second is more general, the saints on earth sharing it
according to their condition, without excluding the saints in heaven
according to their condition.
In verse 23 begin the historical details of the little horn. The general
character of the fourth beast is set forth. It devours, treads down, and
subjugates everything. It is not only a consolidated empire, of such or
such an extent; it ravages the whole earth as by right. There are, then,
ten kingdoms arising in the bosom of the empire, and dividing its power.
This is its outward and general character. But when the ten are already
existing, another power arises of a different character from the ten, three
of which it subdues. Now this horn speaks against the Most High-magnifies
itself in words against Him. In its malice it destroys the saints who are
united in heart to the God of heaven, and confess His name and His authority
on the earth. It seeks to change the religious feasts and the laws; and they
are given into its hand for three years and a half. In this last
circumstance we find pretty clearly the oppressor of theJews. Their whole
system is given into his hands. These three characteristics are sufficiently
plain and distinct: he speaks against the Most High; he persecutes those who
own God in heaven, and whose hearts turn there (compare Psalm 11: 4); and he
does away with all public evidences of the earthly religion.
It will be remarked that there is no question at all here of the assembly,
except in such general terms as must apply to any saints whatever on the
earth who looked up higher. It is well also to observe, that it is not the
saints (as has been thought) who are given into the hand of the little horn,
but the forms of the Jewish religion. God may will and permit, for the good
of the saints, that there should be persecution; but He never gives up His
saints to their enemies. He could not do it. He cannot leave and forsake His
own. In a word, whatever may be the general principles capable of
application during the course of the ages, this prophecy, as and especial
and definite revelation, refers, like the whole Book, to the earth, of which
the assembly is not, and to the Jews, with respect to whom God exercises His
government on the earth.
This, understood, throws light on the three characteristics of the little
horn. He rebels against the Most High. He speaks great words against God,
and against all the saints who, rising in spirit above the earth,
acknowledge the Most High God in heaven, and expect deliverance at His hand;
whose hearts take refuge in Him, when the earth is given up, as it were,
into the hands of the wicked. All those who thus maintain a true testimony
against the man who arrogates to himself every prerogative on earth, and
will have nothing to do with heaven, are persecuted by him. At length, the
Jews having re-established their regular feasts and ordinances, his tyranny,
which allows no power but his own, destroys all. traces of these ordinances;
which, however vain, as restored in unbelief, were nevertheless a testimony
to the existence of a God of the earth. But the judgment sits to take
cognizance of all this pride. The dominion of the little horn is consumed
and destroyed. We may notice here that it is in fact the little horn that in
the end wields the supreme power. It is his dominion which is destroyed.
Afterwards the kingdom and the dominion under the whole heaven is given to
"the people of the saints of the high places."
It appears to me that the meaning of this expression, remarkable as it is,
is yet sufficiently plain. The Most High reigns, but He reigns in
connection with the system which makes it manifest that "the heavens rule"
(as it is said on this subject in the case of Nebuchadnezzar). The man of
the earth would reign, and he defies heaven; and, withdrawing the earth from
the government of Him who dwells in heaven, he would possess it
independently of God. But the judgment proves his folly, and the Most High
reigns for evermore. The saints who have acknowledged Him are given the
judgment and the glory, and the people who belong to them on the earth have
the supremacy and reign. These are the Jews. But, definitely, it is God who
reigns.
There are two words translated "Most High," the one singular and the other
plural. The latter signifies "the high (places)." I do not doubt that this
word gave rise to the expression "heavenly places" in the epistle to the
Ephesians, which however goes much farther in the revelation there made. For
here government only is the subject, and in the Ephesians it is the things
that belong to the heavenly places, or that are in them. This distinction
enables us to understand the difference between the assembly, or even
Christians, and the saints of the high places in Daniel 7. With respect to
the Christians, it is those who enjoy-in spirit at least-the blessings of
the heavenly places, sitting there in Christ, and wrestling against the
spiritual wickedness that is there. Here, on the contrary, it is the
government which belongs of right to the heavens and to Him that reigns
there which is to be recognised, in the presence of a power that denies and
sets itself up against this, choosing to own no other power than itself on
the earth. The meaning of the prophecy is plain and easily understood. To
recognise the right of government in the heavenly places, and to be sitting
there in the enjoyment of the blessings proper to them, are two very
different things. Everything has its own place in the mind of God, where
perfect order reigns.
In sum we have, besides the power of the four beasts in general, the
western power divided among ten, and at last the empire in the hands of the
little horn, which subdues three of the ten horns, and sets itself up
against God in heaven, persecutes and prevails against the saints,
destGod of heavenroying by its persecutions those who identify themselves
with the , abolishing all the Jewish ordinances, and finally is itself
estroyed. This abolition of the Jewish system continues for three years and
a half, or 1260 days; which period of time belongs only to this last point.
All the others are characteristic and not chronological.
The government of the earth, formerly given to man in the person of
Nebuchadnezzar, is not again established-as it had been at Jerusalem-in a
merely earthly throne. During the interval, in the presence of the
rebellion of the earthly power against the Most High, the saints have
assumed a character which is the result of their looking to heaven and to
Him who reigns there (God, with respect to His government of the earth,
having taken the name of the God of heaven)-a very intelligible position,
seeing that He had forsaken Jerusalem.
It is the saints of the high places who will take the kingdom; but after the
judgment of the rebellious horn, the earthly people possess the dominion
under the whole heaven, in dependence on those who are seated in heaven.
So that we have three clear and important elements in the dealings of God.
Firstly, the earthly throne at Jerusalem is forsaken; the Gentile throne
established by the authority of God, the God of heaven; the rebellion of
this Gentile power against Him that had given it authority. Secondly, the
saints are distinguished by their acknowledgment of that God whom the
earthly power denied; they are of the heavens, where God had now His place
and His throne, being no longer on earth at Jerusalem. Thirdly, we have,
then, judgment executed on the rebellious power; judgment given to these
saints of the high places; the earthly people established in the kingdom
under the heavens, in connection with them. This was the dominion of the God
of heaven which should not pass away. In connection with this is the
character given to Him that pre-eminently receives the kingdom. It is not
now the Messiah, owned as king in Zion, but ONE in the form of the Son of
man; a title of far greater and more wide significance. It is the change
from Psalm 2 to Psalm 8.(-5-) Nor this only; for, when the events are
accomplished, we find that it is the Ancient of days Himself who comes and
puts an end to the power which afflicted the saints-that Christ (as the
Psalms so largely shew and the gospels too) is Jehovah.
We have here the great picture of man's government-coming into all its
characteristic development at the end-and its setting aside by the
government of God, which establishes the faithful in authority, and, above
all, the Son of man Himself, and His people on the earth.
The saints of the high places would be thus those who, when the assembly,
not noticed here, is gone, look up and own power there, and, if put to death
by power in rebellion, have their place above. We find them again in
Revelation, specially in chapter 20, and there two classes. The people of
the saints are the spared remnant on earth.
[to be continued...]
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(2) <Article>
SOVERIGN GRACE AND MAN'S RESPONSIBILITY - PART - 1*
C.H. SPURGEON (1834-1892)
August 1, 1858
"But Esaias is very bold, and saith, I was found of them that sought me not;
I was made manifest unto them that asked not after me. But to Israel he
saith, all day long I have stretched forth my hands unto a disobedient and
gainsaying people."—Romans 10:20-21.
Doubtless these words primarily refer to the casting away of the Jews, and
to the choosing of the Gentiles. The Gentiles were a people who sought not
after God, but lived in idolatry; nevertheless, Jehovah was pleased in these
latter times to send the gospel of his grace to them: while the Jews who had
long enjoyed the privileges of the Word of God, on account of their
disobedience and rebellion were cast away. I believe, however, that while
this is the primary object of the words of our text, yet, as Calvin says,
the truth taught in the text is a type of a universal fact. As God did
choose the people who knew him not, so hath he chosen, in the abundance of
his grace, to manifest his salvation to men who are out of the way; while,
on the other hand, the men who are lost, after having heard the Word, are
lost because of their wilful sin; for God doth all the day long "stretch
forth his hands unto a disobedient and gainsaying people."
The system of truth is not one straight line, but two. No man will ever get
a right view of the gospel until he knows how to look at the two lines at
once. I am taught in one book to believe that what I sow I shall reap: I am
taught in another place, that "it is not of him that willeth nor of him that
runneth, but of God that showeth mercy." I see in one place, God presiding
over all in providence; and yet I see, and I cannot help seeing, that man
acts as he pleases, and that God has left his actions to his own will, in a
great measure. Now, if I were to declare that man was so free to act, that
there was no precedence of God over his actions, I should be driven very
near to Atheism; and if, on the other hand, I declare that God so overrules
all things, as that man is not free enough to be responsible, I am driven at
once into Antinomianism. or fatalism. That God predestines, and that man is
responsible, are two things that few can see. They are believed to be
inconsistent and contradictory; but they are not. It is just the fault of
our weak judgment. Two truths cannot be contradictory to each other. If,
then, I find taught in one place that everything is fore-ordained, that is
true; and if I find in another place that man is responsible for all his
actions, that is true; and it is my folly that leads me to imagine that two
truths can ever contradict each other. These two truths, I do not believe,
can ever be welded into one upon any human anvil, but one they shall be in
eternity: they are two lines that are so nearly parallel, that the mind that
shall pursue them farthest, will never discover that they converge; but they
do converge, and they will meet somewhere in eternity, close to the throne
of God, whence all truth doth spring.
[to be continued...]
---
*[© Copyright Tony Capoccia 2000. This file may be freely copied, printed
out, and distributed as long as copyright and source statements remain
intact,and that it is not sold.]
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(3) <Article>
ARE YOU TIRED FROM ALL YOUR ZIGZAGGING?
Connie Giordano
Are you chasing or striving after the wind? Are you feeding on things that
do not satisfy? Do you spend all your days following after vain things that
leave your soul empty and dry?
On what do you spend your money? Are you one who no sooner purchases one
item then you are off to seeking for something else that you have to have
because nothing seems to satisfy the longings of your soul? The Bible has
your answer today.
"There is a parable of life in the story of the farmer whose dog followed
him to town one day. As he hitched his horse and buggy to a post in front of
the country store, the storekeeper, seeing the panting dog, chided the
farmer for making the dog run all the way while he rode. The farmer
responded, 'That dog is not tired from following me to town. What tired him
was all his foolish zigzagging. There was not an open gate, a hole in the
fence, or a tree stump that he did not explore. He is tired from all his
zigzagging.' That's the way many people live. They zigzag from one diversion
to another, from one pleasure to another, from one excitement to another.
They wear themselves out but really don't know where they are going. They
just chase everything that appears. Robert Burns, the famous poet, confessed
late in life, 'The misfortune of my life was want of aim.' " - Encyclopedia
of Sermon Illustrations.
The Prophet Isaiah spoke of two things that we can all relate to - spending
money and working. He asked two very pertinent questions that we need to ask
ourselves today -
Isaiah 55:2 - "Wherefore do ye spend money for that which is not bread? and
your labour for that which satisfieth not..."
By asking these two questions, he was attempting to awaken the people of God
to the predicament that they were facing of searching for fulfillment in the
uncertain and unsatisfying things of this world which offer no suitable
nourishment for their souls.
"Bread" represented the staff of life. It was anything that supports life.
The people were sorely disappointed for they were pursuing after physical
satisfaction while their souls were starving for the true "Bread of Life."
So many "labour for that which satisfieth not" like wealth, pleasure,
possessions, honor, prestige, and position - only to find that they are
miserably frustrated and empty in the end.
In the Book Of Ecclesiastes, King Solomon addressed this same condition of
mankind to pursue meaning and substance in the passing things of this world
-
Ecclesiastes 1:14 - "And I have seen all the works that are done under the
sun; and behold, all is vanity and vexation of spirit."
Ecclesiastes 2:11 - "Then I looked on all the works that my hands had
wrought, and on the labour that I had laboured to do: and, behold, all was
vanity and vexation of spirit, and there was no profit under the sun."
At first he mentioned "all the works that are done under the sun." Then he
personalized his survey by observing his own works - "Then I looked on all
the works that my hands had wrought, and on the labour that I had laboured
to do..." What was his conclusion? "All was vanity and vexation of spirit."
In other words, all of the "works" and "labour" were empty and insufficient
in themselves to satisfy or bring fulfillment. They left his soul
dissatisfied and dismayed. His undertakings all amounted to chasing or
striving after the wind. It was as though he was feeding on the wind -
receiving no nourishment or substantial sustenance for his life and soul.
In Ecclesiastes 4:8, Solomon went further to mention a man who had no family
to support, yet he labored constantly. To what purpose was all of this
madness -
"There is one alone, and there is not a second; yea, he hath neither child
nor brother: yet is there no end of all his labour; neither is his eye
satisfied with riches; neither saith he, For whom do I labour, and bereave
my soul of good? This is also vanity, yea, it is a sore travail."
Here is a man who is driven by his business. He is in hot pursuit of gaining
more and more, yet he is never satisfied - "neither is his eye satisfied
with riches." He never has enough. He denies himself the comforts of this
life so that he could accumulate more and more. He never stops to ask
himself the searching questions - What am I doing? "For whom do I labour,
and bereave my soul of good?"
What was suffering in his life? What was being deprived or starved? His
soul!
So many in this world are like this particular man whom Solomon mentioned.
Sad to say, many of them are Born-Again believers. Like the dog in the
initial story, they are zigzagging from one diversion to another. They are
pursuing one pleasure and excitement after another. Resultantly, they are
worn, weary, and tired and wonder why they have no spiritual strength to
stand against the devil who is ravaging their homes. They have no power to
live holy and victoriously in this present adulterous age, or to say "No" to
temptation when it knocks at the door of their hearts. It is no wonder that
they cannot take a Bold Stand for God in their family, on the job, or in
their neighborhood. They have totally neglected their souls through their
feverish attempts to maintain their physical lives.
The Holy Ghost would have us examine our hearts today and ask ourselves -
"For whom do I labour, and bereave my soul of good?"
Why would we deprive our souls of good to hotly chase after the things of
this world when we already know that they do not satisfy? How long are we
going to starve our souls of the things of God in order to accumulate more
and more of this world which is passing away? How is it that we have time to
labor on our job( some even have two jobs), but we have no time for God?
Where do our priorities lie today?
The Lord Jesus gave us the solution to this injurious situation that His
Body is facing at this time -
John 6:27 - "Labour not for the meat which perisheth, but for that meat
which endureth unto everlasting life, which the Son of man shall give unto
you: for Him hath God the Father sealed."
"Labor not" - Does this mean that Jesus was forbidding honest labor?
Absolutely not! The Scriptures confirm over and over again that a man should
work or else he shouldn't eat. It's that simple.
What the Lord was stating here was that we should labor not only "for the
meat which perisheth, but for that meat which endureth unto everlasting
life..." Actually, we should keep the worldly pursuits subservient to the
interests of the soul. They cannot be our chief concern and care. They must
not be the supreme object of our desire. Our walk with the Lord must always
be given first priority for it deals with that which is eternal - "endureth
unto everlasting life." The "meat which perisheth" - those things which men
hunger and pursue after in this life - must always be considered inferior to
the "meat which endureth unto everlasting life" - those things which
support, nourish, and strengthen the soul.
Are you tired from all your zigzagging? Have you been running after one
diversion, pleasure, and excitement after another? Have you been chasing
after the wind or feeding on the wind - the things of this world - and
totally neglecting your soul?
Do you have a job or does your job have you? Are you consumed day and night
with your work and labor and have no time for God, or are too tired to feed
your never-dying soul the "meat which endureth unto everlasting life"?
Are you weak spiritually? Could it be that you are so tired and weak because
you are zigzagging through the devil's diversions that he sends your way?
Do you know where you are going? Do you have a purpose or aim in life? Are
you following the leading of the Holy Spirit for your life, or are you
caught up in the rat-race of making money like every one else?
God instructed us through the Prophet Isaiah when He said -
Isaiah 55:2 - "Wherefore do ye spend money for that which is not bread? and
your labour for that which satisfieth not? hearken diligently unto Me, and
eat ye that which is good, and let your soul delight itself in fatness."
Today God is speaking to us. He is calling us to listen carefully to what He
has to say. He is inviting us to come and dine at the Father's Table where
we will partake of the richest food - abundant blessings - for our souls.
What about the job? What about spending money? It will have to wait. We have
an appointment to keep. Let's be sure that we don't keep the Master waiting.
May God Bless His Word.
Connie
---
Copyright 2002 by Connie Giordano
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(4) <Article>
"PAIN IS WEAKNESS LEAVING THE BODY
Kent Heaton
The United States Marine Corps is looking for a few good men. Their
billboard has a sweat-soaked Marine with the caption, "Pain is weakness
leaving the body." I was struck by the simplicity of the motto. Earlier
that day, I had presented a lesson about how to grow in our Christian life
in the face of trials and suffering. As with all men trials must come, this
idea is particular acute with anyone who desire to live a godly life. (2
Timothy 3:12) Following in the steps of Jesus is filled with the greatest
joys expressed by man but it is also a life characterized by cross bearing.
"Then He said to them all, 'If anyone desires to come after Me, let him deny
himself, and take up his cross daily, and follow Me.'" (Luke 9:23) Many
desire to follow Jesus but few desire the life of cross bearing. One of the
unmistakable themes of the Christian life is that requires being set apart
from the world. (John 15:18-20) The early disciples were familiar with the
meaning of cross bearing. The Romans used crucifixion as a means of
impressing upon the hearts and minds of the conquered nations their control
and power. Jesus impresses upon the hearts and minds of those who would
follow Him that service to the King would mean persecution and tribulations.
To take up a cross was to deny self and submit to the will of Christ.
The writers of the New Testament were able to show that in the face of
trials and sufferings, all who follow Christ would be strengthened and made
stronger. Trials were not to be viewed as those things that would defeat us
but rather those things that would make us stronger. To suffer for Christ
and be faithful would help to drive weakness out of our bodies. James
writes, "My brethren, count it all joy when you fall into various trials,
knowing that the testing of your faith produces patience. But let patience
have its perfect work, that you may be perfect and complete, lacking
nothing. If any of you lacks wisdom, let him ask of God, who gives to all
liberally and without reproach, and it will be given to him. But let him ask
in faith, with no doubting, for he who doubts is like a wave of the sea
driven and tossed by the wind. For let not that man suppose that he will
receive anything from the Lord; he is a double-minded man, unstable in all
his ways." (James 1:2-8) There is value in suffering if we let it have its
perfect work. We will need wisdom to overcome the trials and we must ask in
faith but God will provide the knowledge and power to overcome any trial we
face "liberally and without reproach."
Paul shows the importance of tribulations in Romans 5:3,4: "We also glory
in tribulations, knowing that tribulation produces perseverance; and
perseverance, character; and character, hope." The glory we have in
tribulations is to know the hope it instills in us to be more faithful.
This hope was understood by those in Hebrews 11 who were looking for the
rest promised of God. (Hebrews 4:1-10) Paul used an example in his own
life to show the manner by which our trials and sufferings can help us be
strong for the Lord. "And lest I should be exalted above measure by the
abundance of the revelations, a thorn in the flesh was given to me, a
messenger of Satan to buffet me, lest I be exalted above measure. Concerning
this thing I pleaded with the Lord three times that it might depart from me.
And He said to me, 'My grace is sufficient for you, for My strength is made
perfect in weakness.' Therefore most gladly I will rather boast in my
infirmities, that the power of Christ may rest upon me. Therefore I take
pleasure in infirmities, in reproaches, in needs, in persecutions, in
distresses, for Christ's sake. For when I am weak, then I am strong." (2
Corinthians 12:7-10) In other words, "Pain is weakness leaving the body."
___________________________________________________________________
(5) <Sermon>
JEHOVAH-JIREH - (THE LORD WHO WILL PROVIDES)
Mike Walls*
Gen. 22:1-18
Introduction: In Genesis chapter two we find a summary of the creation story
found in chapter 1 that the Lord God had made. All the beauty of the earth
and beyond was made in just six 24-hour days. The only creation that we see
that God touched with his hands was man. Man was God's greatest creation in
that we made in His own image. When He was finishing making man, he breathed
into his nostrils the breath of life. All life comes from God. All life
cease to exist when God wants it to be.
The foolishness of evolution is just that. God spake and this world and all
its beauty came into existence. The other day on the radio, I heard a
teacher quoted a famous scientist who helped figure out the DNA code with
which life is made of. This scientist said (and does so on the lecture
circuit regularly) that he believed some alien space ship came and dropped
off spores and that is how life came into the planet. How much faith does
that take? They think we have to have lots of faith.
What a foolish man is he that truly believes in that garbage? Let me make it
simple just like the Bible says: "And God said, Let there be light: and
there was light." We could read on and find the whole account of creation.
It is simple: God said it and it was. Every child here can believe that.
My purpose today is to talk of the Creator. In chapter 1, we see the Lord
very quickly. The fourth word in the first verse we find God. He gives no
introductions. Why? Because in chapter 2 we find the expansion of His
name-LORD GOD which is Jehovah Elohim. This name is found eleven
times in this chapter alone. Let’s look at these passages very quickly. Look
at verse 4, 5, 7, 8, 9, 15, 16, 18, 19, 21, and 22. Each of these verses
have that expansion of His name-LORD God.
In fact, the compound name of the God is found in the scriptures five
hundred and thirty-two times. His name "Jehovah Elohim" means "the
self-existent One who reveals Himself". The Lord is not unknown for He
chooses to reveal Himself. He wants to make Himself known.
Jer. 9:23-24 "Thus saith the LORD, Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let not the rich man glory in
his riches: But let him that glorieth glory in this, that he understandeth
and knoweth me, that I am the LORD which exercise lovingkindness, judgment,
and righteousness, in the earth: for in these things I delight, saith the
LORD."
His names are expressions of who our Lord is and what He is like. Throughout
the Bible, whenever He chooses to reveal more fully who He is, it was
usually in times of trials and test. The name "Jehovah" is distinctly the
redemptive name of Deity. When man sinned, Jehovah Elohim acted by seeking
the lost ones and making them coats of skins, which is a beautiful type of
the righteousness we have in Him. Salvation by Jehovah apart from sacrifice
is both foreign to and
unknown in the scriptures.
In His redemptive relation to man, Jehovah is seen in the seven compound
names which reveals Him as meeting man's every need from his lost state to
the end of life. It is this great truth that we will be studying in the
weeks to come. Because He shows how He meets man’s needs from his lost state
to the end of his life gives us amble reason to see why He is worthy of
praise. (Psa. 150:2,6 "Praise him for his mighty acts: praise him according
to his excellent greatness." "Let every thing that hath breath praise the
LORD. Praise ye the LORD."
The Bible gives us much about His names. Let’s quickly look at a few.
Lev. 22:2 "Speak unto Aaron and to his sons, that they separate themselves
from the holy things of the children of Israel, and that they profane not my
holy name in those things which they hallow unto me: I am the LORD."
Deut. 28:58 "If thou wilt not observe to do all the words of this law that
are written in this book, that thou mayest fear this glorious and fearful
name, THE LORD THY God"
Mt. 6:9 "After this manner therefore pray ye: Our Father which art in
heaven, Hallowed be thy name." That word "Hallowed" means "to separate from
profane things and dedicate to God".
Phil. 2:9-11 "Wherefore God also hath highly exalted him, and given him a
name which is above every name: That at the name of Jesus every knee should
bow, of things in heaven, and things in earth, and things under the earth;
And that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father."
Psa. 124:8 "Our help is in the name of the LORD, who made heaven and earth."
Psa. 91:14 "Because he hath set his love upon me, therefore will I deliver
him: I will set him on high, because he hath known my name."
Psa. 116:3-6 "The sorrows of death compassed me, and the pains of hell gat
hold upon me: I found trouble and sorrow. Then called I upon the name of the
LORD; O LORD, I beseech thee, deliver my soul. Gracious is the LORD, and
righteous; yea, our God is merciful. The LORD preserveth the simple: I was
brought low, and he helped me." Psa. 9:10 "And they that know thy name
will put their trust in thee: for thou, LORD, hast not forsaken them that
seek thee."
Pro. 18:10 "The name of the LORD is a strong tower: the righteous runneth
into it, and is safe." In these next few weeks, we will be looking at some
of His names. Some I will be able to pronounce and others I will not. Each
of them will have Jehovah at the beginning. Concentrate at what they mean in
our English tongue. After all, the Lord created language and speaks them all
and will hear when you call upon the Lord God. These names will be as
follows:
Jehovah-JIREH which means "the Lord, Who will provide";
Jehovah-RAPHA which means "the Lord that healeth";
JEHOVAH-NISSI which means "the Lord is our banner";
JEHOVAH-SHALOM which means "the Lord our peace" or "the Lord sends peace";
JEHOVAH-RA-AH which means "the Lord is my shepherd";
JEHOVAH-TSIDKENA which means "the Lord is my righteousness"; and
JEHOVAH-SHAMMAH which means "the Lord is present".
These messages will not be exhaustive, which means I will not try to cover
all that the Bible has to say on the subject. Today we want to pay attention
to JEHOVAH-JIREH that we know means THE LORD WILL PROVIDE. He provides us
with much. This passage in Genesis is a perfect picture of Calvary and God’s
provision for sinful men. Let’s get to some preliminary remarks.
Why the Lord required Abraham to take his only son to be made a sacrifice
remains a mystery? But one thing I do know is this: Abraham was obedient and
God rewards obedience. Abraham is about to face the greatest test of his
life.
One day as Abraham was spending time with the Lord, the Lord told him to
take his son and sacrifice his son unto Him. This was no small demand from
the Lord. Here is the son of promise, in which the Lord promised Abraham’s
descendants would come. But Abraham obeyed the Lord. When you read this
account, you do not find any word of complain or one moment of hesitation on
the part of Abraham. Abraham leaves for the three-day journey to the place
the Lord has commanded him to go. I don’t believe that Abraham told Sarah
what the Lord had commanded him. She may have tried to talk him out of it.
The journey was going to be alone. Deep in the heart of Abraham must have
been that feeling of dread. I am sure that Abraham was not very talkative.
But Abraham believed God.
"Dad, we have done this many times. Here is the wood, and here’s the fire
but where is the lamb?" Son, I need to tell you something that is probably
the hardest thing that I have ever said before." "Dad, is it about when you
were told by the Lord to leave the Ur of Chaldees?" No,
son, three days the Lord commanded me to offer you as the sacrifice."
Isaac knew what this would incur. You tie the animal up, place it on the
altar. Then you take a knife and cut the animal’s jugular vein, which would
cause it to die almost instantly. Then you would light the fire, which would
consume the entire sacrifice. Abraham and Isaac hugged each other.
Abraham takes the rope and ties up his son and places him on the altar. He
takes the knife in one hand and takes his other hand and covers his son’s
eyes and pushed his head to the side and is ready to plunge the knife into
the jugular vein.
Then he hears these words: "Abraham, Abraham" and he said, "Here am I". And
God said, "Lay not thine hand upon the lad, neither do thou any thing unto
him: for now I know that thou fearest God, seeing thou hast not withheld thy
son, thine only son from me."
When you cannot understand, you can still trust Him. Abraham believed God
even with the life of his son. When Abraham obeyed, the Lord revealed that
ram in the thicket.
I. JEHOVAH PRODIVED A SACRIFICE FOR SIN.
A. Sacrifice is necessary in the Lord’s providing salvation for man’s sin.
Heb. 9:22 "And almost all things are by the law purged with blood; and
without shedding of blood is no remission."
If you got the kind of salvation that need the shed blood of Jesus Christ
which is necessary for taking away sins, then you have something other than
Bible salvation. You have religion which requires you to do something for
your entrance to heaven. What did Jesus plainly tell us in
John 14:6? ("Jesus saith unto him, I am the way, the truth, and the life:
"No man cometh unto the Father, but by me." Why must Jesus be the sacrifice?
Because the sacrifice had be innocent.
1 Peter 2:22-24 "Who did no sin, neither was guile found in his mouth: Who,
when he was reviled, reviled not again; when he suffered, he threatened not;
but committed himself to him that judgeth righteously: Who his own self bare
our sins in his own body on the tree, that we, being dead to sins, should
live unto righteousness: by whose stripes ye were healed."
1 Peter 3:18 "For Christ also hath once suffered for sins, the just for the
unjust, that he might bring us to God, being put to death in the flesh, but
quickened by the Spirit"
The sacrifice must be sinless.
Jesus never sinned. Because He never sinned, He could be our sacrifice. 2
Cor. 5:21 "For he hath made him to be sin for us, who knew no sin; that we
might be made the righteousness of God in him."
II. JEVOHAH PROVIDES FOR THE SAVED
Phil. 4:19 "But my God shall supply all your need according to his riches
in glory by Christ Jesus."
Albert Barnes gives this insight in these verses: "But my God shall supply
all your need." That is, "You have shown your regard for me as a friend of
God, by sending to me in my distress, and I have confidence that, in return
for all this, God will supply all your wants when you are in circumstances
of necessity." Paul's confidence in this seems not to have been founded on
any express revelation; but on the general principle that God would regard
their offering with favour. Nothing is lost, even in the present life, by
doing good. In thousands of instances it is abundantly repaid. The
benevolent are not usually poor; and if they are, God often raises up for
them benefactions, and sends supplies in a manner as unexpected, and bearing
proofs of Divine interposition as decided, as when supplies were sent by the
ravens to the prophet. According to his riches in glory, The word "riches"
here means his abundant fulness; his possessing all things; his
inexhaustible ability to supply their wants. The phrase, "in glory," is
probably to be connected with the following phrase, "by Christ Jesus;" and
means that the method of imparting supplies to men was through Jesus Christ,
and was a glorious method; or, that it was done in a glorious manner. It is
such an expression as Paul is accustomed to use when speaking of what God
does.
He is not satisfied with saying simply that it is so; but connects with it
the idea that whatever God does is done in a way worthy of Himself, and so
as to illustrate His own perfections. By Christ Jesus. By the medium of
Christ; or through him. All the favours that Paul expected for himself, or
his fellowmen, he believed would be conferred through the Redeemer. Even the
supply of our temporal wants comes to us through the Saviour. Were it not
for the atonement, there is no more reason, to suppose that blessings would
be conferred on men than that they would be on fallen angels. For them no
atonement has been made; and at the hand of justice they have received only
wretchedness and woe."
He provides for all our needs. Many a times, He provides our desires and
wants also if they are not contrary to the will and Word of God.
A. He can provide mysteriously
B. He can provide marvelously
C. He can provide miraculously
One of the best illustrations of the Lord God's provisions is seen in the
life of Elijah. He was provided food and water at the brook Cherith. Then
God provided at the widow’s house and later in the wilderness. If God did
provide for Elijah, He will continue to do so for the saved.
Unsaved man has no right to ask for God’s provisions. We have the right by
being a son of God which occurs when a man, woman, boy or girl ask Christ to
come into their lives.
JEHOVAH PROVIDES FOR HIS PURPOSE.
Heb. 10:7 "Then said I, Lo, I come (in the volume of the book it is written
of Me,) to do thy will, O God."
Rom. 12:1-2 "I beseech you therefore, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy, acceptable unto God, which
is your reasonable service. And be not conformed to this world: but be ye
transformed by the renewing of your mind, that ye may prove what is that
good, and acceptable, and perfect, will of God."
A. Where can you find God's will?
1. In God's Word
2. In much prayer
3. In godly counsel Pro. 24:6
"For by wise counsel thou shalt make thy war: and in multitude of
counsellors there is safety."
B. When should you do God's will? When you have the peace of God about it
without a single doubt.
C. What prevents you from doing God's will?
D. Why is God's will so important?
How much do you really want God's will?
JEVOHAH PROVIDES FOR HIS PROTECTION
Psa. 34:7 "The angel of the LORD encampeth round about them that fear him,
and delivereth them."
A. From Satan Rev. 12:11 "And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not their lives unto the
death."
B. From snares
Amen
---
*Mike Walls shepherds the flocks at Smithfield, NC, USA
______________________________________________________________________
(6) <Thoughts>
THE BEST DAY OF MY LIFE!
Author unknown
Today, when I awoke, I suddenly realized that this is the best day of my
life, ever! There were times when I wondered if I would make it to today;
but I did! And because I did I'm going to celebrate!
Today, I'm going to celebrate what an unbelievable life I have had so far:
the accomplishments, the many blessings, and, yes, even the hardships
because they have served to make me stronger. I will go through this day
with my head held high, and a happy heart. I will marvel at God's
seemingly simple gifts: the morning dew, the sun, the clouds, the trees,
the flowers, the birds. Today, none of these miraculous creations will
escape my notice.
Today, I will share my excitement for life with other people. I'll make
someone smile. I'll go out of my way to perform an unexpected act of
kindness for someone I don't even know. Today, I'll give a sincere
compliment to someone who seems down. I'll tell a child how special he is,
and I'll tell someone I love just how deeply I care for them and how much
they mean to me.
Today is the day I quit worrying about what I don't have and start being
grateful for all the wonderful things God has already given me.
I'll remember that to worry is just a waste of time because my faith in God
and his Divine Plan ensures everything will be just fine.
Tonight, before I go to bed, I'll go outside and raise my eyes to the
heavens. I will stand in awe at the beauty of the stars and the moon, and
I will praise God for these magnificent treasures.
As the day ends and I lay my head down on my pillow, I will thank the
Almighty for the best day of my life. And I will sleep the sleep of a
contented child, excited with expectation because I know tomorrow is going
to be ......
_______________________________________________________________________
(7) <Thoughts>
IT IS NOT WROTH A STRAW!
Mary Winslow
Do not be concerned with all the tinsel glory of this empty, unsatisfying
world. It is not worth a straw when compared with what awaits us!
What an unsatisfying world this is, to have our all in! How trifling does
everything appear
which is not in some way connected with God's glory. Look upon all you now
see or admire as
passing away, yourself passing away with it.
This world is a waste land, a howling desert!
Oh, that we did but consider it as such, and expect nothing in it, but
thorns and thistles;
looking unceasingly, with the anticipation of holy joy, to the period when
He shall say to us,
"Come away, my love, my fair one, enter into the joy of your Lord!"
_______________________________________________________________________
(8) <Biography>
JAMES HUDSON TAYLOR (THE MISSIONARY TO CHINA)
1832 - 1905
Pioneer missionary, James Hudson Taylor, was born in Barnsley, England, the
son of a Methodist minister. After studying medicine and theology, he went
to China in 1854 as a missionary under the auspices of the China
Evangelization Society.
In 1858, after working in a hospital for four years, he married the daughter
of another missionary. He returned to England in 1860 and spent five years
translating the New Testament into the Ningpo dialect. He returned to China
in 1866 with sixteen other missionaries and founded the China Inland
Mission.
In 1870 his wife and two of their children died of cholera. He remained in
China and before his death, established two hundred and five mission
stations with eight hundred and forty-nine missionaries from England and one
hundred and twenty-five thousand witnessing Chinese Christians. He died in
Changsha, China, in 1905.
_______________________________________________________________________
(9) <From-the-Gleaner>
DARE TO BELIEVE?
Author Unknown
[As God's children, we are to live in this world as good stewards. Whatever
we are blessed with here (health, wealth, talents, opportunities, time,
etc.) are not for us to enjoy alone, but also to utilise them for bringing
glory to our Master. I am grateful to Rev Joe Diaz for having forwarded me
the following lines, which I hope, would challenge us in realising our full
potential for serving the Lord as His good stewards. God bless - Ben]
---
You can't be all things to all people.
You can't do all things at once.
You can't do all things equally well.
You can't do all things better than everyone else.
Your humanity is showing just like everyone else's.
So:
You have to find out who you are, and be that.
You have to decide what comes first, and do that.
You have to discover your strengths, and use them.
You have to learn not to compete with others,
Because no one else is in the contest of *being you*.
Then:
You will have learned to accept your own uniqueness.
You will have learned to set priorities and make decisions.
You will have learned to live with your limitations.
You will have learned to give yourself the respect that is due.
And you'll be a most vital mortal.
Dare To Believe:
That you are a wonderful, unique person.
That you are a once-in-all-history event.
That it's more than a right, it's your duty, to be who you are.
That life is not a problem to solve, but a gift to cherish.
And you'll be able to stay one up on what used to get you down.
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