Scripture Studies - Vol. IV; No. 3 - April 1997 =============================================== In this issue: Old Testament Study - Gen. 27:41-28:22 A Study of Christ - John 1:12 New Testament Study - Philippians 4:1-7 A Classic Study - The Preciousness of Time, pt. 1, by Jonathan Edwards A Study in Psalms - Psalm 28 For Meditation - Three Poems Concerning the Church Bibliography and Suggested Reading Postscript: Created for Service Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. Its publication and distribution is financed by those who are blessed by the studies contained in its pages. 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May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 27:41-28:22 ========================================= Here, we continue our study in Genesis. Jacob Prepares to Leave ----------------------- 27:41Esau held a grudge against Jacob because of the blessing his father had given him. He said to himself, "The days of mourning for my father are near; then I will kill my brother Jacob." 42When Rebekah was told what her older son Esau had said, she sent for her younger son Jacob and said to him, "Your brother Esau is consoling himself with the thought of killing you. 43Now then, my son, do what I say: Flee at once to my brother Laban in Haran. 44Stay with him for a while until your brother's fury subsides. 45When your brother is no longer angry with you and forgets what you did to him, I'll send word for you to come back from there. Why should I lose both of you in one day?" 46Then Rebekah said to Isaac, "I'm disgusted with living because of these Hittite women. If Jacob takes a wife from among the women of this land, from Hittite women like these, my life will not be worth living." 28:1So Isaac called for Jacob and blessed him and commanded him: "Do not marry a Canaanite woman. 2Go at once to Paddan Aram, to the house of your mother's father Bethuel. Take a wife for yourself there, from among the daughters of Laban, your mother's brother. 3May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples. 4May he give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now live as an alien, the land God gave to Abraham." 5Then Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, who was the mother of Jacob and Esau. 6Now Esau learned that Isaac had blessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, "Do not marry a Canaanite woman," 7and that Jacob had obeyed his father and mother and had gone to Paddan Aram. 8Esau then realised how displeasing the Canaanite women were to his father Isaac; 9so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had. --------------- At the end of our previous study, after Jacob had deceitfully took the blessing meant for Esau, Esau wept bitterly. After despising the birthright most of his life, in the end, he desired the birthright blessing. But did Esau weep with repentance for despising the birthright and the blessing all his life in favor of living after worldly pleasures? Or did he weep, without repentance, simply because someone else got what he himself wanted? We find out in this passage that his weeping was without repentance, for he says: "The days of mourning for my father are near; then I will kill my brother Jacob" (27:41). Rather than regret his past indifference to the inheritance that God had set aside for the seed of Abraham, Esau vows to kill the one whom God had chosen to receive the inheritance. Esau is fighting against God: always a foolish thing to do. Rebekah was understandably worried when she heard of Esau's vow: "When Rebekah was told what her older son Esau had said, she sent for her younger son Jacob and said to him, 'Your brother Esau is consoling himself with the thought of killing you. Now then, my son, do what I say: Flee at once to my brother Laban in Haran. Stay with him for a while until your brother's fury subsides. When your brother is no longer angry with you and forgets what you did to him, I'll send word for you to come back from there. Why should I lose both of you in one day?'" (27:42-45). In my opinion, of all the people in this lamentable episode, Rebekah is the one who ends up suffering the most. As a result of her scheming, she loses her favorite son Jacob, never to see him again. Little did she know when she sent Jacob to her brother Laban, that he would not return for many years. Rebekah must have forgotten that her brother Laban was as much a schemer as she was (as we shall see in the coming issues). Not wanting to alarm Isaac, Rebekah fabricates a reason for Jacob to leave the promised land: "I'm disgusted with living because of these Hittite women. If Jacob takes a wife from among the women of this land, from Hittite women like these, my life will not be worth living." (27:46). Isaac agrees that Jacob should not marry a Canaanite, and plays into Rebekah's scheme: "So Isaac called for Jacob and blessed him and commanded him: 'Do not marry a Canaanite woman. Go at once to Paddan Aram, to the house of your mother's father Bethuel. Take a wife for yourself there, from among the daughters of Laban, your mother's brother.'" (28:1-2). I believe that here we see God working in the situation. Clearly, God did not want any of the patriarchs to marry Canaanites. He put it on Abraham's heart to send Eliezer to Haran to get a bride for Isaac. Here, Esau's threatenings were used by God to get Jacob away from Canaan, so that he would not make the same mistake that Esau did in marrying a Canaanite. In addition, God will use this journey of Jacob's to establish a stronger relationship with him, as we shall see in the next section. God is sovereign. God is subtle. God many times influences situations to fulfill His purposes with none of the participants being aware that He is at work. In hindsight, we can look back at many events of our lives, and see the hand of God directing the events. And God uses the strangest tools sometimes. Here, God uses a vengeful son, a deceitful mother, and an unsuspecting father. Before sending Jacob off, Isaac reiterates Jacob's blessing: "May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples. May He give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now live as an alien, the land God gave to Abraham" (28:3-4). Isaac restates the blessing to reassure Jacob that, indeed, this blessing is meant for him. Isaac had previously given the blessing to him thinking he was speaking to Esau. Isaac has since realized that it is God's will that Jacob receive the "blessing given to Abraham" (vs. 4). Esau, upon hearing that his father Isaac did not want Jacob to marry a Canaanite, attempts to garner the favor of Isaac: "Esau then realized how displeasing the Canaanite women were to his father Isaac; so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had" (28:8-9). Again, Esau is typical of the worldly. They live much of their lives in indifference to doing what is right in God's sight, instead doing what is right in their own eyes and beneficial to themselves. But once in awhile, they realize that they must at some point in time seek the favor of God. So, they will perform half-hearted works of righteousness--usually too-little-too-late, as Esau's is here--in order to seek God's favor, as if God could be bought off with an occasional gift to charity, or a day of service in the food line, or helping an elderly lady across the street. Not that these things are bad, but they cannot be used to buy God's favor. God desires a consistent walk of obedience, a constant seeking of His face, and most important, we must "offer right sacrifices and trust in the Lord" (Ps. 4:5). Our "right sacrifice" is the sacrifice that Christ offered in our stead. To please God, we must accept this precious gift of God, the sacrifice of His Son. The Lord in the Desert ---------------------- 10Jacob left Beersheba and set out for Haran. 11When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. 12He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13There above it stood the Lord, and He said: "I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. 15I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you." 16When Jacob awoke from his sleep, he thought, "Surely the Lord is in this place, and I was not aware of it." 17He was afraid and said, "How awesome is this place! This is none other than the house of God; this is the gate of heaven." 18Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it. 19He called that place Bethel, though the city used to be called Luz. 20Then Jacob made a vow, saying, "If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear 21so that I return safely to my father's house, then the Lord will be my God 22and this stone that I have set up as a pillar will be God's house, and of all that you give me I will give you a tenth." ------------ So, "Jacob left Beersheba and set out for Haran" (vs. 10). From a typological point of view, Jacob is us. Where Abraham is primarily known for his great faith, and Isaac for his submissive obedience, Jacob is primarily known for his conniving, his "heel-catcher" tendencies. And like us, God by His grace chose Jacob anyway. As A. W. Pink put it: "In Abraham we see the truth of Divine sovereignty, and the life of faith; in Isaac Divine sonship, and the life of submission; in Jacob Divine grace, and the life of conflict."[1] By God's grace, He chose Jacob; by God's grace, He chose us. Did Jacob do anything to deserve God's favor? Apparently not. Have we done anything to deserve God's favor? Certainly not. This is the mystery of Divine election. Paul teaches concerning Jacob: "Rebekah's children had one and the same father, our father Isaac. Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: not by works but by Him who calls--she was told, 'The older will serve the younger.' Just as it is written: 'Jacob I loved, but Esau I hated.'" (Rom. 9:10-13). We do not know exactly why God chose Jacob; we do not know exactly why God chose us. Oh yes, we have this illusion that it was we ourselves who responded to the call of God, and we pat ourselves on the back for this. And then we read Christ's words: "You did not choose me, but I chose you" (John 15:16); and more of Paul's teaching: "For He chose us in Him before the creation of the world" (Eph. 1:4). So we realize that since He chose us "before the creation of the world", we don't have a whole lot to pat ourselves on the back about. We should instead get on our knees and humbly thank and praise God for choosing us in spite of our many flaws. "When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep" (vs. 11). Jacob, probably fearful that Esau may follow him and carry out his vow of murder, went as far as he could on his journey before nightfall. He did not have the leisure of imposing on the hospitality of settlers or nomads, but rather was compelled by the darkness to stop in the middle of nowhere, taking a stone for his pillow. His anxiety concerning Esau's threat, his weariness from the journey, his guilty feelings concerning his conniving to get Esau's blessing, and the discomfort of having to sleep in the night air, all must have put Jacob in the restless state perfect for dreaming. This state of mind was also perfect for the work of God to be done. Jacob was at his end. He had lost all. He schemed for the blessing, but now he was certainly not enjoying the fruits of the blessing as he lie upon the stone pillow. Recall that Jacob was somewhat of a homebody, "a quiet man, staying among the tents" (Gen. 25:27). He certainly did not enjoy the excitement of sleeping in the wilderness. He was far away from his family, his dear mother, presumably for the first time. He was ready to meet God. He had nothing to distract him there in the wilderness. He had nothing of his own to lean upon. He was ready to listen to what God had to say. God brings many of us to our end, to get us to turn to Him, that we may be able to hear what He has to say. To Jacob, to get his attention, God sent a dream: "He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it" (vs. 12). Fortunately, we do not have to use Freudian speculation to determine the meaning of this dream. Christ Himself told us when He spoke to Nathaniel for the first time: "I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man" (John 1:51). Christ, by His own interpretation, is the stairway upon which the "angels of God were ascending and descending." In other words, Christ is the mediator between man and God, through whom our prayers "ascend" to heaven, and through whom the protection and blessings of the angels "descend" down to us. And it is through Christ that we will also "ascend" to heaven. Clearly, this dream was appropriate to Jacob's situation. He needed a mediator. He needed the forgiveness that comes through Christ the mediator, forgiveness for his life of guile and deceit. He also, there in the desert, needed the guidance and protection that comes through the mediator from God. After the dream, the Lord Himself spoke directly to Jacob from heaven: "I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you" (vss. 13-15). God in His grace wanted Jacob to know that Isaac's blessing was truly meant for him. Notice that God's blessing was not contingent on anything Jacob did, but given completely by His grace. The blessing here that God gives Jacob is truly all encompassing. It speaks of God's place, His authority to give such blessings ("I am the Lord"), God's promise ("I will give you and your descendants the land on which you are lyingŠ"), God's presence ("I am with you"), God's protection ("I. . .will watch over you wherever you go"), and God's persistence ("I will not leave you until I have done what I have promised you"). Jacob needed this blessing, especially given the long testings that would await him at Laban's. Jacob's dream changed his whole outlook on life: "When Jacob awoke from his sleep, he thought, 'Surely the Lord is in this place, and I was not aware of it.' He was afraid and said, 'How awesome is this place! This is none other than the house of God; this is the gate of heaven'" (vss. 16-17). The presence of God awed Jacob, especially experiencing His presence in the state of mind he was in, in the middle of the vast wilderness, on a night full of stars. Quite possibly, this was the first time that Jacob was truly aware of God's presence. Jacob's sin and deceit had dulled his spiritual sense. Yes, Jacob had an intellectual knowledge of God. His father and grandfather spoke of God's presence and God's goodness to them, but these references to God had not hit home to Jacob. We must seek to know God personally, not just intellectually. We must seek to sharpen our spiritual sense so that we are always aware of God's presence. Jacob's dream had certainly awoken his spiritual sense, so that in the seemingly God-forsaken wilderness, Jacob saw the "house of God" and the "gate of heaven". By the world's standards, the place was a wasteland; for Jacob, God's presence made it beautiful. Jacob responded to the blessing of God with worship: "Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it" (vs. 18). He called the place "Bethel", meaning "house of God". This name was retained when God's people later gained control of the land. "Then Jacob made a vow, saying, 'If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father's house, then the Lord will be my God and this stone that I have set up as a pillar will be God's house, and of all that you give me I will give you a tenth.'" (vss. 20-22). Jacob's vow, in my opinion, cheapens the blessing of God. Did not God say unconditionally that He would be with Jacob, that He would watch over Jacob wherever he went, that He would bring Jacob back to the promised land? Jacob's vow seems to me to be a way for him to "get a piece of the action", so to speak. Jacob will give his tenth, and so be able to pat himself on the back for bringing about the fulfillment of God's promise. His vow, in effect, denies the unconditional grace of God, and implies that God needs something from him in return for fulfilling His promises. Worse still, Jacob's vow implies that Jacob would not worship God if He did not keep him well-fed and clothed. Jacob here is putting a condition of his own prosperity on his love for God. We should not rashly make vows to God. Many times, our vows deny the grace of God, and imply that we think that God needs something from us. Also, they suggest that we know more about what God should do for us than He does. Worship God unconditionally, and accept and seek His will for you, rather than defining your own future through vows. Yes, Lord, we seek Your perfect will for our lives. Guide us and be with us. Help us by Your Spirit to always have an awareness of Your presence in our lives. Help us to recognize Your work in our lives, and may we work with You, not against You, in fulfilling Your purpose. In the name of Christ, who is our mediator, the medium through whom we receive all blessings from heaven, we pray these things, Amen. =========================================================== A Study of Christ - John 1:12 ============================= We continue here our verse-by-verse study of the prologue of John's gospel. John 1:12 - Those Who Receive Christ ------------------------------------ 12Yet to all who received Him, to those who believed in His name, He gave the right to become children of God. -------------- In the two previous verses, John has just written: "He was in the world, and though the world was made through Him, the world did not recognize Him. He came to that which was His own, but His own did not receive Him" (John 1:10-11). It would be a sad story indeed if the thought ended there. But John continues: "Yet to all who received Him, to those who believed in His name, He gave the right to become children of God" (John 1:12). The gospel message focusses, not on those who reject Christ, but on those who "receive Him", those who "believe in His name". And what better summary of the gospel message is there than this statement of John's: "Yet to all who received Him, to those who believed in His name, He gave the right to become children of God." In this verse, John tells us who may be saved, how we may be saved, and what great privilege is given to those who are saved. First, John tells us who may be saved. He says: "Yet to all. . ." To receive Christ, you need no special qualifications. To attain salvation, you need not have jumped any hurdles, need not have passed through any stages of enlightenment. You need just to "receive" Christ, to "believe in His name" in order to gain the privilege of being a child of God. "Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, he saith, are deemed worthy the same privilege."[2] The pauper may have the same privilege as the king. As Peter taught: "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right" (Acts 10:34-35). We are all naked before God, shed of our worldly status and refinements. The amount in our bank account ultimately has no value; our parentage will do us no good; the fame we have achieved on earth has no bearing on God's valuation of us. In the end, God considers one thing: did we accept the salvation He offered us when He gave His Son to die for us. If we "receive Christ", we are His children. Which brings us to the second thing that John tells us: how we may be saved. John states this in two ways: we "receive" Christ, we "believe in His name." John in these two ways is saying the same thing with two different viewpoints. To "believe in His name" is to "receive" Him. To "believe in His name" is an elaboration of what it means to "receive" Him. To "receive Him" is to receive by faith the gospel message, the truth about Christ. Paul also speaks about "receiving" and "believing": "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in Him with a seal, the promised Holy Spirit" (Eph. 1:13). Now, to "believe in His name", is much more than just believing in His existence. John is not saying that believing in the mere existence of Christ brings salvation. One must "believe in His name". In the Hebrew culture, one's name denoted one's entire character, all of one's attributes. So, to "believe in His name" is to believe in Christ as He is revealed in the Bible: as the Messiah, as the Son of God, as your Savior, as the Exalted One, the Name above every Name, the King of kings and Lord of lords. To believe in the name of the Lord Jesus Christ is to believe in Him as the Lord (your Master), Jesus (your Savior), Christ (the one sent from God). Lastly, John speaks of the great privilege given to those who are saved: they are given the "right to become children of God." What could be better! To be adopted by the Lord of the Universe as His child! "God is love" (I John 4:8), and so He is a loving father. God is the Lord Almighty, and so He has the power to do anything. A loving father. . . An all-powerful father. . . Again, I say, what could be better? The real question is: Why doesn't everyone receive Christ? Why would anyone choose to be a spiritual orphan, instead of a child of God? Make no mistake: those who do not receive Christ are not children of God. The right to be a child of God is given by God only to those who "receive [Christ], to those who believe in His name." It is unscriptural to view nonbelievers as children of God. God is the Heavenly Father only to believers, not to all of mankind. As Paul writes to the Galatians: "You are all sons of God through faith in Christ Jesus" (Gal. 3:26). So Father, we praise You that You have given us this great privilege: to be Your child. We praise You that You are such a loving Father, who does only the best for us. Help us, by Your Spirit, to be worthy of such a great privilege. We pray these things in the name of Jesus, whose work on the cross has made it possible for us to be Your child, Amen. =========================================================== New Testament Study - Philippians 4:1-7 ======================================= Standing Firm in the Lord ------------------------- 1Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! 2I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. 3Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow-workers, whose names are in the book of life. -------------- As Paul nears the end of the epistle, he begins to sum it all up: "Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!" (Phil. 4:1). The word "Therefore" points to what has preceded it, and one can view the entire first three chapters of the epistle as being the object of the "Therefore". In those chapters, Paul spoke of many ways to "stand firm in the Lord". To do so, apparently, is not so easy. We have so much trouble just standing our ground in this spiritual war. Consistency in our faith is something we all must strive for. We would go far in "standing firm" by heeding Paul's advice: by rejoicing through affliction (1:18); by being fearless through persecution (1:28); by being united in purpose (2:2); by serving graciously (2:14); by putting confidence not in oneself, but in Christ (3:3); by valuing knowledge of Christ above all things (3:8); by pressing on toward fulfilling God's purpose (3:14); by keeping one's mind not on earthly things, but looking toward the glory in store for us (3:20-21). To bring this advice home, Paul singles out an example of some faithful saints who were having problems "standing firm in the Lord": "I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow-workers, whose names are in the book of life" (vss. 2-3). There was some contention in the house of God. And apparently, this was no isolated petty quarrel between troublemakers in an otherwise "perfect" church. No, the quarrel between Euodia and Syntyche must have seriously threatened the ability of the church at Philippi to serve the Lord effectively. The quarrel was serious enough for Paul to specifically point it out, and to "plead" for its resolution. Most probably, Euodia and Syntyche were leading figures in the Philippian church, for they "contended at [Paul's] side in the cause of the gospel" (vs. 3). Recall that women were the first converts in Philippi (Acts 16:13ff). Being leading figures, their quarrel must have been dividing the whole church into two camps. Paul, earlier in this epistle, emphasized the importance of unity (see 1:27; 2:2), and here he speaks of a place to put his teaching into practice. Theoretical preaching must be brought home, and acted out. Paul in these brief verses lays a groundwork for the resolution of the quarrel. First, he pleads that they agree with each other "in the Lord". In their quarreling, Euodia and Syntyche were "in themselves", not "in the Lord". Second, Paul enlists the aid of a brother, his "loyal yokefellow", to help resolve the quarrel. We do not know the name of Paul's "loyal yokefellow", but this nickname reenforces the attitude that the women needed to adopt to resolve their quarrel. We all need to be "yokefellows": pulling side by side toward the same goal. Third, Paul reminds the women that they had a history of working together, for they "contended at [Paul's] side in the cause of the gospel" (vs. 3). They were fellow soldiers, fighting side-by-side, allies in the spiritual war. The bonds of fellow soldiers are among the strongest: Surely, they can put aside their quarrels. Fourth, Paul reminds them of their common ground in the faith: their names are "in the book of life". They will spend eternity together; they might as well start getting along together here on earth. Rejoicing in the Lord --------------------- 4Rejoice in the Lord always. I will say it again: Rejoice! 5Let your gentleness be evident to all. The Lord is near. 6Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. 7And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. ------------- We would all do well to set aside our petty quarrels and do as Paul says here: "Rejoice in the Lord always. I will say it again: Rejoice!" (vs. 4). This is the antidote to the selfishness that leads to our quarrels. Note that this is a command: We as Christians are to rejoice, nay more than that, rejoice always in the Lord. Paul doesn't want us to miss this point, so he "say[s] it again: Rejoice!" This was not rote praise on Paul's part, but legitimate, overflowing joy from the heart. And if Paul could "rejoice", certainly we can. Recall that Paul was in chains as he wrote this, awaiting his execution in captivity. Also, the Philippians surely remembered that Paul demonstrated his ability to "rejoice" when he and Silas were "praying and singing hymns" at midnight in the Philippian jail (see Acts 16:25). Now you, why can't you also "rejoice" and "rejoiceŠalways"? The fact is that whatever our situation, we have much to "rejoice" in. "In the Lord" there is always much to "rejoice" in. Such rejoicing serves a great purpose. It is a great testimony to the world. It shows the world that we have much more than our outward circumstances would indicate. Rejoicing affects our whole being. In connection with his command to "rejoice", Paul exhorts: "Let your gentleness be evident to all" (vs. 5). Rejoicing will lead to such "gentleness". One cannot be rude while rejoicing. Both rejoicing and gentleness demonstrate one's valuation of the eternal over and above the temporal. "Gentleness" is the opposite of selfishness. Gentleness means, at times, losing arguments, giving up so-called rights, foregoing last words, letting others get their way. In making our "gentlenessŠevident", we risk being perceived as weak. But, what of it? The world is wrong in this. "Gentleness" is not a weakness, but a victory: a victory over self. The impetus for both our "rejoicing" and our "gentleness" is that "the Lord is near" (vs. 5). This can be taken in two ways: He is near in position, and near in approach. First, in position: we should all live our lives with the awareness of the Lord's presence. He is with us, just as He said: "And surely I am with you always, to the very end of the age" (Matt. 28:20). "True Christianity does not postpone the presence of Christ to the future, or recall it from the past, but lives in the sense that He is."[3] Second, the Lord is near in approach: He is coming soon. We should all live our lives with the expectation of the Lord's soon coming. "This consciousness of the imminent advent was a mighty lever, by which to lift the whole state of thought and feeling in the early Church to those higher levels, the best and most glorious levels, which the Church of God has ever attained."[4] So also should the Lord's soon coming affect our lives. We must be always ready to be received into glory. Knowing that "the Lord is near", we can follow Paul's next exhortation: "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God" (vs. 6). Oh, if we could all follow this exhortation: "Do not be anxious about anything." Don't forget this commandment! Commit it to memory! Anxiety is destructive to the work of God. Christ taught us in a parable that anxiety causes the receiving of the Word of God to be unproductive: "The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful" (Matt. 13:22). And then, Christ also taught us that we should not be anxious because our Father, who loves us, will surely take care of us: "Noone can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life? And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will He not much more clothe you, O you of little faith? So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first His kingdom and His righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own" (Matt. 6:24-34). Note the all inclusiveness of Paul's exhortation: "Do not be anxious about anything". There is no room at all for anxiety. Now, Paul does not leave it at that. He tells us not to "anxious about anything", but he also gives us the method by which we may follow this exhoration: "But in everything, by prayer and petition, with thanksgiving, present your requests to God". The answer to anxiety is prayer. And prayer is the answer to every sort of anxiety because we can bring "everything" to God in prayer. God is good! He does not demand that we only bring the "big" things to Him, not bothering Him with the small things. No, we are told to bring "everything" to Him, not to hold anything back: nothing is too small, nothing too big. Note also the three parts of prayer that Paul enumerates: "prayer" (meaning worshipful praise), "petitions", and "thanksgiving". These three should be included in all of our prayers. The consequence of bringing "everything" to God in prayer is given next: "And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus" (vs. 7). Instead of anxiety, we will have "the peace of God". Everyone desires peace of mind, but so many look for peace in the wrong places. They look for peace in their possessions, their home, their retirement fund, their human friendships, their jobs, their family relationships, and while these things may be well and good, they are made of sand. Each of these things can crumble, and if they crumble, where then is your peace? "The peace of God", however, is a rock, never to crumble. Many who have the perfect "peace of God" have none of these temporal things. They have a peace independent of worldly things. This is why Paul describes "the peace of God" as that which "transcends all understanding". The world would look at the peace that Paul had in captivity in Rome, or the peace that Paul had in the jail at Philippi, and not understand. How could Paul be at peace in those situations? Christ said: "Peace I leave with you; my peace I give you. I do not give to you as the world gives" (John 14:27). The world does not understand the "peace of God", because it is true peace. One cannot have true peace if he does not have peace with God. Such peace is effective because it "guards your hearts and guards your minds" (vs. 7). Note that verb: "guards". The peace of God is a soldier, guarding your heart and mind from anxiety. The peace of God is a sentry, protecting us from the ups and downs of the world. May the Lord be praised! =========================================================== A Classic Study - The Preciousness of Time, pt. 1 ================================================= A Classic Study by Jonathan Edwards (1703-1758) This is a study on the use of time, written by the notable early-American Christian leader Jonathan Edwards. The subject matter is, of course, as appropriate now as it was when he wrote this sermon in 1734. It seems that we all are pressed for time, and need to be reminded of the best ways to use our time. This is part one of a two-part study. After we have completed this study (D.V.), we will begin one on the topic of procrastination, written by the same author. The Importance of Redeeming Time -------------------------------- Redeeming the time (Eph. 5:16).[5] --------- Christians should not only study to improve the opportunities they enjoy, for their own advantage, as those who would make a good bargain; but also labour to reclaim others from their evil courses; that so God might defer His anger, and time might be redeemed from that terrible destruction, which, when it should come, would put an end to the time of divine patience. And it may be upon this account, that this reason is added, "Because the days are evil" (Eph. 5:16). As if the apostle had said, the corruption of the times tends to hasten threatened judgments; but your holy and circumspect walk will tend to redeem time from the devouring jaws of those calamities.--However, this much is certainly held forth to us in the words; viz. That upon time we should set a high value, and be exceeding careful that it be not lost; and we are therefore exhorted to exercise wisdom and circumspection, in order that we may redeem it. And hence it appears, that time is exceedingly precious. Why Time is Precious -------------------- Time is precious for the following reasons: 1. Because a happy or miserable eternity depends on the good or ill improvement of it. Things are precious in proportion to their importance, or to the degree wherein they concern our welfare. Men are wont to set the highest value on those things upon which they are sensible their interest chiefly depends. And this renders time so exceedingly precious, because our eternal welfare depends on the improvement of it.--Indeed our welfare in this world depends upon its improvement. If we improve it not, we shall be in danger of coming to poverty and disgrace; but by a good improvement of it, we may obtain those things which will be useful and comfortable. But it is above all things precious, as our state through eternity depends upon it. The importance of the improvement of time upon other accounts, is in subordination to this. Gold and silver are esteemed precious by men; but they are of no worth to any man, only as thereby he has an opportunity of avoiding or removing some evil, or of possessing himself of some good. And the greater the good which he hath advantage to obtain, by any thing that he possesses, by so much the greater is the value of that thing to him, whatever it be. Thus if a man, by any thing which he hath, may save his life, which he must lose without it, he will look upon that by which he hath the opportunity of escaping so great an evil as death, to be precious, because by it we have opportunity of escaping everlasting misery, and of obtaining everlasting blessedness and glory. On this depends our escape from an infinite evil, and our attainment of an infinite good. 2. Time is very short, which is another thing that renders it very precious. The scarcity of any commodity occasions men to set a higher value upon it, especially if it be necessary and they cannot do without it. Thus when Samaria was besieged by the Syrians, and provisions were exceedingly scarce, "an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver" (II Kings 6:25).--So time is the more to be prized by men, because a whole eternity depends upon it; and yet we have but a little of time. "When a few years are come, then I shall go the way whence I shall not return" (Job 16:22). "My days are swifter than a post. They are passed away as the swift ships; as the eagle that hasteth to the prey" (Job 9:25-26). "Our life; what is it? it is but a vapour which appeareth for a little time, and then vanisheth away" (James 4:14). It is but as a moment to eternity. Time is so short, and the work which we have to do in it is so great, that we have none of it to spare. The work which we have to do to prepare for eternity, must be done in time, or it never can be done; and it is found to be a work of great difficulty and labour, and therefore that for which time is the more requisite. 3. Time ought to be esteemed by us very precous, because we are uncertain of its continuance. We know that it is very short, but we know not how short. We know not how little of it remains, whether a year, or several years, or only a month, a week, or a day. We are every day uncertain whether that day will not be the last, or whether we are to have the whole day. There is nothing that experience doth more verify than this.--If a man had but little provision laid up for a journey or a voyage, and at the same time knew that if his provision should fail, he must perish by the way, he would be the more choice of it.--How much more would many men prize their time, if they knew that they had but a few months, or a few days, more to live! And certainly a wise man will prize his time the more, as he knows not but that it will be so as to himself. This is the case with multitudes now in the world, who at present enjoy health, and see no signs of approaching death: many such, no doubt, are to die the next month, many the next week, yea, many probably tomorrow, and some this night; yet these same persons know nothing of it, and perhaps think nothing of it, and neither they nor their neighbours can say that they are more likely soon to be taken out of the world than others. This teaches us how we ought to prize our time, and how careful we ought to be, that we lose none of it. 4. Time is very precious, because when it is past, it cannot be recovered. There are many things which men possess, which if they part with, they can obtain them again. If a man have parted with something which he had, not knowing the worth of it, or the need he should have of it; he often can regain it, at least with pains and cost. If a man have been overseen in a bargain, and have bartered away or sold something, and afterwards repent of it, he may often obtain a release, and recover what he had parted with.--But it is not so with respect to time; when once that is gone, it is gone forever; no pains, no cost will recover it. Though we repent ever so much that we let it pass, and did not improve it while we had it, it will be to no purpose. Every part of it is successively offered to us, that we may choose whether we will make it our own, or not. But there is no delay; it will not wait upon us to see whether or no we will comply with the offer. But if we refuse, it is immediately taken away, and never offered more. As to that part of time which is gone, however we have neglected to improve it, it is out of our possession and out of our reach. If we have lived fifty, or sixty, or seventy years, and have not improved our time, now it cannot be helped; it is eternally gone from us: all that we can do, is to improve the little that remains. Yea, if a man have spent all his life but a few moments unimproved, all that is gone is lost, and only those few remaining moments can possibly be made his own; and if the whole of a man's time be gone, and it be all lost, it is irrecoverable.--Eternity depends on the improvement of time; but when once the time of life is gone, when once death is come, we have no more to do with time; there is no possibility of obtaining the restoration of it, or another space in which it prepare for eternity. If a man should lose the whole of his worldly substance, and become a bankrupt, it is possible that his loss may be made up. He may have another estate as good. But when the time of life is gone, it is impossible that we should ever obtain another such time. All opportunity of obtaining eternal welfare is utterly and everlastingly gone. Reflections on Time Past ------------------------ You have now heard of the preciousness of time; and you are the persons concerned, to whom God hath committed that precious talent. You have an eternity before you. When God created you, and gave you reasonable souls, He made you for an endless duration. He gave you time here in order to a preparation for eternity, and your future eternity depends on the improvement of time.--Consider, therefore, what you have done with your past time. You are not now beginning your time, but a great deal is past and gone; and all the wit, and power, and treasure of the universe, cannot recover it. Many of you may well conclude, that more than half of your time is gone; though you should live to the ordinary age of man, your glass is more than half run; and it may be there are but few sands remaining. Your sun is past the meridian, and perhaps just setting, or going into an everlasting eclipse. Consider, therefore, what account you can give of your improvement of past time. How have you let the precious golden sands of your glass run:? Every day that you have enjoyed has been precious; yea, your moments have been precious. But have you not wasted your precious moments, your precious days, yea your precious years? If you should reckon up how many days you have lived, what a sum would there be! and how precious hath every one of those days been! Consider, therefore, what have you done with them? What is become of them all? What can you show of any improvement made, or good done, or benefit obtained, answerable to all this time which you have lived? When you look back, and search, do you not find this past time of your lives in a great measure empty, having not been filled up with any good improvement? And if God, that hath given you your time, should now call you to an account, what account could you give to Him? How much may be done in a year! How much good is there opportunity to do in such a space of time! How much service may persons do for God, and how much for their own souls, if to their utmost they improve it! How much may be done in a day! but what have you done in so many days and years that you have lived? What have you done with the whole time of your youth, you that are past your youth? What is become of all that precious season of life? Hath it not all been in vain to you? Would it not have been as well or better for you, if all that time you had been asleep, or in a state of non-existence? You have had much time of leisure and freedom from worldly business; consider to what purpose you have spent it. You have not only had ordinary time, but you have had a great deal of holy time. What have you done with all the sabbath-days which you have enjoyed? Consider those things seriously, and let your own consciences make answer. (This study will be concluded in the next issue.) =========================================================== A Study in Psalms - Psalm 28 ============================ Psalm 28 -------- Of David 1To You I call, O Lord my Rock; do not turn a deaf ear to me. For if You remain silent, I shall be like those who have gone down to the pit. 2Hear my cry for mercy as I call to You for help, as I lift up my hands towards Your Most Holy Place. 3Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts. 4Repay them for their deeds and for their evil work; repay them for what their hands have done and bring back upon them what they deserve. 5Since they show no regard for the works of the Lord and what His hands have done, He will tear them down and never build them up again. 6Praise be to the Lord, for He has heard my cry for mercy. 7The Lord is my strength and my shield; my heart trusts in Him, and I am helped. My heart leaps for joy and I will give thanks to Him in song. 8The Lord is the strength of His people, a fortress of salvation for His anointed one. 9Save Your people and bless Your inheritance; be their shepherd and carry them forever. ---------- This psalm is a prayer, a passionate prayer, by David in a time of trouble. As in so many of David's prayers, he begins the prayer feeling desparate, and ends the prayer in confidence. This is one of the blessings of passionate prayer. God speaks to our hearts even as we pray, giving us confidence that He is at work in the situation, sometimes even during the prayer itself, showing us His plan to resolve the situation. David Expresses His Need for God -------------------------------- 1To You I call, O Lord my Rock; do not turn a deaf ear to me. For if You remain silent, I shall be like those who have gone down to the pit. 2Hear my cry for mercy as I call to You for help, as I lift up my hands towards Your Most Holy Place. ----------- David begins his prayer: "To You I call, O Lord my Rock" (vs. 1). In this statement, David expresses why he prays to God: because God is a "Rock". God is immovable in His faithfulness, His righteousness, His love, His sovereignty. "While others are troubling their fellow-creatures with unavailing complaints; believers should, under distresses, cry the more earnestly to 'the Rock of their salvation.'"[6] Why would we seek help anywhere else? As David asks elsewhere: "For who is God besides the Lord? And who is the Rock except our God?" (Ps. 18:31). For countless generations of believers, the Lord has proven through answered prayer that He is a Rock. "Does it not clearly prove prayer efficacious, that the practice is kept up and commended by the pious of each successive generation? Would this be done, if they had not power with God? If He never answered, would they always call on Him?"[7] David continues by expressing his utter dependence on God in times of trouble: "Do not turn a deaf ear to me. For if You remain silent, I shall be like those who have gone down to the pit" (vs. 1). It is help to prayer that we realize our helplessness before God. "Boasted ability does nothing, while humility, relying on infinite strength, does wonders."[8] David realizes that he will be in dire straits if God "remains silent". For the child of God, the silence of God can be devastating. "God's voice is often so terrible that it shakes the wilderness; but His silence is equally full of awe to an eager suppliant."[9] David's next petition demonstrates the ardor of his prayer: "Hear my cry for mercy as I call to You for help, as I lift up my hands towards Your Most Holy Place" (vs. 2). Just as every sacrifice in the Old Testament was offered with fire, so David when he prayed, prayed fervently. Here, he "cries for mercy", while lifting up hands toward heaven. This is a passionate prayer with the whole body and spirit involved. Passionate, heart-felt prayer--offered with the whole body, hands lifted up, eyes to the sky--is a good way to break the silence of God. Prayers Concerning the Wicked ----------------------------- 3Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts. 4Repay them for their deeds and for their evil work; repay them for what their hands have done and bring back upon them what they deserve. 5Since they show no regard for the works of the Lord and what His hands have done, He will tear them down and never build them up again. ------------- In his time of trouble, David continues his prayer: "Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts" (vs. 3). David knew that the wicked would eventually be punished. He knew of God's justice. So, he prays not to be gathered with the wicked into the punishment that is awaiting them. The image he uses, "do not drag", is from fishing, as dragging a fishing net. David does not want to be "dragged" away in the same fishing net that "the wicked" are. David defines the wicked with two traits: contempt for God's law, and hypocrisy. The wicked are "those who do evil". God's law defines good and evil, so "those who do evil" are those who ignore the requirements of God's law. The wicked are further described as those "who speak cordially with their neighbors but harbor malice in their hearts." David specifically singles out hypocrites as deserving of judgment. Certainly, hypocrites do much more harm than those who are openly evil. One can steer clear of those who are openly evil, but it is easy to be ensnared by the trap of those "speak cordiallyŠbut harbor malice in their hearts." David then prays concerning the punishment of the wicked: "Repay them for their deeds and for their evil work; repay them for what their hands have done and bring back upon them what they deserve" (vs. 4). David is praying consistent with the law of sowing and reaping. There seems to be a universal law that is pertinent to both the physical and spiritual realms: whatever is sowed, shall be reaped. In the physical realm, if a man sows corn seeds, corn stalks will grow, and so he will reap corn. If a man sows apple seeds, apple trees will grow, and so he will reap apples. If a man plants poison ivy seeds, watermelon plants will not grow. No, he will get a yard full of poison ivy. No one will deny that the law of sowing and reaping applies in the physical world. No one can deny it because there are too many examples of its application. It turns out that the law of sowing and reaping applies also to the spiritual realm. This law is spelled out many times in the Bible. Paul summarizes it: "Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life" (Gal. 6:7-8).[10] In the Bible, there are many examples of those who reap what they have sown: "The Egyptians killed the Hebrew male children, and God smote the firstborn of Egypt. Sisera, who thought to destroy Israel with his iron chariots, was himself killed with an iron nail, stuck through his temples (Judges 4). Adoni-bezek [cut off the fingers and toes of seventy kings, and suffered the same fate] (Judges 1:5-7). Gideon slew forty elders of Succoth, and his sons were murdered by Abimelech. Abimelech slew seventy sons of Gideon upon one stone, and his own head was broken by a piece of millstone thrown by a woman (Judges 9). Samson fell by the 'lust of the eye,' and before death the Philistines put out his eyes (Judges 16). Agag [made many mothers childless, and so his mother was made childless] (I Sam. 15:33). Saul slew the Gibeonites, and seven of his sons were hung up before the Lord (II Sam. 21:1-9). Ahab, after coveting Naboth's vineyard [was repayed in the same] (I Kings 21:19, fulfilled II Kings 9:24-26). Jeroboam, the same hand that was stretched forth against the altar was withered (I Kings 13:1-6). . . Daniel's accusers thrown into the lions' den meant for Daniel (Daniel 6). Haman hung upon the gallows designed for Mordecai (Esther 8). Judas purchased the field of blood, and then went and hanged himself (Matt. 27)."[11] By faith, David foresees the ultimate fate of the wicked: "Since they show no regard for the works of the Lord and what His hands have done, He will tear them down and never build them up again" (Ps. 28:5). Note the reason that David ascribes the Lord's "tearing" the wicked down: "Since they show no regard for the works of the Lord". God has made His existence clear through the works of His hands: the wonderful design and construction of the universe. Men have no excuse for failing to regard these works, and for failing to ascribe them to a Creator. Paul teaches: "For since the creation of the world God's invisible qualities--His eternal power and divine nature--have been clearly seen, being understood from what has been made, so that men are without excuse" (Romans 1:20). The root cause of wickedness is the willful denial of the existence of God, willful because God's existence is evident from His works. Denying God's existence opens one up to all sorts of wickedness because the denial of God is also the denial of a moral standard and moral accountability. "Not to have regard to God's judgments is the sure way to incur them; for once that a man loses sight of them, he has no fear or scruple in rushing into sin."[12] The Prayer Answered ------------------- 6Praise be to the Lord, for He has heard my cry for mercy. 7The Lord is my strength and my shield; my heart trusts in Him, and I am helped. My heart leaps for joy and I will give thanks to Him in song. 8The Lord is the strength of His people, a fortress of salvation for His anointed one. 9Save Your people and bless Your inheritance; be their shepherd and carry them forever. ------------ Here, David's prayer for mercy (vs. 2) and his request that God not turn a deaf ear to his requests (vs. 1) are answered: "Praise be to the Lord, for He has heard my cry for mercy" (vs. 6). God's answered prayer makes David stronger, more able to face future trouble and affliction: "The Lord is my strength and my shield; my heart trusts in Him, and I am helped" (vs. 7). David responds appropriately to the answered prayer through praise and worship: "My heart leaps for joy and I will give thanks to Him in song." David extrapolates God's answering of his prayer to all of God's people: "The Lord is the strength of His people" (vs. 8). We also should make such an extrapolation. The events in the Bible were not written for us to be merely accounts of historical episodes, but to show us how God treats His people. We can learn from God's answering David's heartfelt prayer that He will do the same for us. If the Lord is David's "strength" and "shield" (vs. 7), then He is also our "strength" (vs. 8). David closes the psalm by praying for all of God's people: "Save Your people and bless Your inheritance; be their shepherd and carry them forever" (vs. 9). It is good for us to pray for the church as a whole. Certainly, the church needs prayer. David's prayer is that God would be the "shepherd" of His people and "carry them forever". Oh, that the church would depend on God for everything, just as sheep depend upon their shepherd. Some fault religion as being a crutch that people lean on. I say, praise God that He is my crutch, my Good Shepherd, who will "carry [me] forever". =========================================================== Three Poems Concerning the Church ================================== The Church ---------- This autumn day the new cross is set up On the unfinished church, above the trees, Bright as a new penny, tipping the tip Of the elongated spire in the sunny breeze, And is at ease; Newcomer suddenly, calmly looking down On this American university town. Someone inside me sketches a cross--askew, A child's--on seeing that stick crossed with a stick, Some simple ancestor, perhaps, that knew, Centuries ago when all were Catholic, That this archaic trick Brings to the heart and the fingers what was done One spring day in Judea to Three in One; When God and Man in more than love's embrace, Far from their heaven and tumult died, And the holy Dove fluttered above the place Seeking its desolate nest in the broken side, And Nature cried To see heaven doff its glory to atone For man, lest he should die in time, alone. I think of the Church, that stretched magnificence Housing the crib, the desert, and the tree, And the good Lord who lived on poverty's pence Among the fishermen of Galilee, Courting mortality, And schooled Himself to learn His human part: A poor man skilled in dialectic art. What reason for that splendour of blue and gold For One so great and poor He was past all need? What but impetuous love that could not hold Its storm of spending and must scatter its seed In blue and gold and deed, And write its busy Books on Books of Days To attempt and never touch the sum of praise. I look at the church again, and yet again, And think of those who house together in Hell, Cooped by ingenious theological men Expert to track the sour and musty smell Of sins they know too well; Until grown proud, they crib in rusty bars The Love that moves the sun and the other stars. Yet fortune to the new church, and may its door Never be shut, or yawn in empty state To daunt the poor in spirit, the always poor. Catholic, Orthodox, Protestant, may it wait Here for its true estate. All's still to do; roof, window and wall are bare. I look, and do not doubt that He is there. -- Edwin Muir (1887-1959) Churches -------- Beautiful is the large church, With stately arch andsteeple; Neighborly is the small church, With groups of friendly people; Reverent is the old church, With centuries of grace; And a wooden church or a stone church Can hold an altar place. And whether it be a rich church Or a poor church anywhere, Truly it is a great church If God is worshipped there. -- (Author unknown) Why Should Men Love the Church? ------------------------------- It is hard for those who have never known persecution, And who have never known a Christian, To believe these tales of Christian persecution. It is hard for those who live near a Bank To doubt the security of their money. It is hard for those who live near a Police Station To believe in the triumph of violence. Do you think that the Faith has conquered the World And that lions no longer need keepers? Do you need to be told that whatever has been, can still be? Do you need to be told that even such modest attainments As you boast of in the way of polite society Will hardly survive the Faith to which they owe their significance? Men! polish your teeth on rising and retiring; Women! polish your fingernails; You polish the tooth of the dog and the talon of the cat. Why should men love the Church? Why should they love her laws? She tells them of Life and Death, and of all that they would forget. She is tender where they would be hard, and hard where they would like to be soft. She tells them of Evil and Sin, and other unpleasant facts. They constantly try to escape From the darkness outside and within By dreaming of systems so perfect that no one will need to be good. But the man that is will shadow The man that pretends to be. And the Son of Man is crucified always And there shall be Martyrs and Saints. And if blood of Martyrs is to flow on the steps We must first build the steps; And if the Temple is to be cast down We must first build the Temple. -- T. S. Eliot (1888-1965) Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Augustine. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 7. Peabody, Mass.:Hendrickson, 1994. Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. The Epistles of Paul the Apostle. Grand Rapids: Eerdman's, 1965. (Originally published 1548). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. Chrysostom. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 14. Peabody, Mass.:Hendrickson, 1994. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Edwards, Jonathan. The Works of Jonathan Edwards. 2 Vols. Edinburgh: Banner of Truth, 1974. Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Keil, Carl & Delitzsch, Franz. Biblical Commentary on the Old Testament. Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Meyer, F. B. Devotional Commentary on Philippians. Grand Rapids: Kregel, 1979. Morgan, G. Campbell. The Gospel According to John. Grand Rapids: Revell, 1992. Morris, Leon. Expository Reflections on the Gospel of John. Grand Rapids: Baker, 1991. Morris, Leon. The Gospel According to John. Grand Rapids: Eerdman's, 1971. Moule, H.C.G. Philippian Studies. Fort Washington, PA: Christian Literature Crusade, 1975. (Originally published 1927). Pink, Arthur W. Exposition of the Gospel of John. Grand Rapids: Zondervan, 1975. (Originally published 1945). Pink, Arthur W. Gleanings in Genesis. Chicago: Moody, 1981. Plumer, William S. Studies in the Book of Psalms. Carlisle, PA: Banner of Truth, 1990. (Originally published in 1867). Ryle, J. C. Expository Thoughts on the Gospels: John. Edinburgh: Banner of Truth, 1991. Silva, Moises. Philippians. Grand Rapids: Baker, 1992. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Smith, Chuck. Audio Tapes on Psalms. Costa Mesa, CA: Word for Today, 1988. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Strauss, Lehman. Devotional Studies in Philippians. Neptune, NJ: Loizeaux Bros., 1959. Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. Vaughan, Charles John. Epistle to the Philippians. Minneapolis: Klock & Klock, 1985. (Originally published 1872). Postscript: Created for Service ================================ "Oh, how absurd is it to conceive that God should work a body so 'curiously in the lowest parts of the earth,' embroider it with nerves, veins, variety and proportion of parts, (miracles enough, saith one, between head and foot to fill a volume,) and then enliven it with a spark of His own fire, a ray of His own light, an angelical and heaven-born soul, and send this picture of His own perfections, this comely creature, into the world, merely to eat, and drink, and sleep, or to buy, and sell, and sow, and reap. Surely the only wise God had a higher end and nobler design in forming and fashioning man with so much care and cost." -- George Swinnock (1627-1673) ---------- Footnotes ---------- 1. A. W. Pink, Gleanings in Genesis, pg. 247. 2. Chrysostom, Homilies on the Gospel of Saint John, pg. 36. 3. F. B. Meyer, Devotional Commentary on Philippians, pg. 212. 4. Ibid., pg. 208. 5. All Scriptures cited in this study are taken from the King James Version. 6. Scott, cited in Plumer, Studies in the Book of Psalms, pg. 365. 7. Plumer, loc. cit., pg. 365. 8. Ibid., pg. 366. 9. Spurgeon, A Treasury of David, Vol. II, pg. 20. 10. For other citations of the law of sowing and reaping, see Job 4:8; Prov. 6:14; Prov. 11:18; Prov. 22:8; Ps. 126:5-6; Hos. 8:7; Hos. 10:12. 11. G. S. Bowes, cited in Spurgeon, op. cit., pg. 26. 12. Jamieson, Fausset, Brown, A Commentary, Vol. II, pg. 161.