The Story of Christ's Birth

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.

(And this taxing was first made when Cyrenius was governor of Syria.)

And all went to be taxed, every one into his own city.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

To be taxed with Mary his espoused wife, being great with child.

And so it was, that, while they were there, the days were accomplished that she should be delivered.

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Glory to God in the highest, and on earth peace, good will toward men.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

And when they had seen it, they made known abroad the saying which was told them concerning this child.

And all they that heard it wondered at those things which were told them by the shepherds.

But Mary kept all these things, and pondered them in her heart.

And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

(Taken from Luke 2:1-21)

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THE GOSPEL ACCORDING TO MOSES

Taken from; Shadows of Good Things Or the Gospel in Type

By Russell R. Byrum, 1922

CHAPTER I - THE GOSPEL ACCORDING TO MOSES

The gladdest message ever proclaimed to a world of sinners, was the angel’s announcement on Bethlehem’s plains that a Savior is born. But the angel’s proclamation on that wonderful night was not the first time the glad tidings of salvation had been preached. Centuries before God’s holy seers with prophetic eye had foreseen in the dim future, beyond the miseries of many generations, the coming of Christ and his great salvation. Not the least of these was Moses.

We often speak of the gospel according to Matthew, Mark, Luke, or John, and sometimes we call Isaiah the “evangelical prophet,” but too often we pass by the “gospel according to Moses.” Yet according to the true meaning of the term “gospel,” Moses wrote it as truly as did any of the four evangelists of our New Testament. The gospel is the proclamation of a way of salvation for sinners, the announcement of grace to the guilty, of Christ’s love for the lost. Matthew wrote the gospel by relating the life story of Jesus. But Moses wrote it at greater length, more systematically and in greater detail in types and shadows. Moses’ writings are as much about Jesus and his salvation as are those of the four New Testament evangelists.

Moses sets forth the same great fundamental facts of true religion as are given in the New Testament.

He continually holds before us under various symbols—by veils that bar the sinner from God’s holy presence, by the sprinklings of blood for cleansing, and by different representations of ceremonial uncleanness—the awful fact of man’s [7] sinfulness and depravity. He also vividly sets forth the glorious truth of salvation by God’s free favor through the vicarious death of Christ, under the type of the sprinkling of the blood of animals on God’s altars.

Mosaic Rites Were Typical

Those who see nothing more in the elaborate ceremonies at the tabernacle of ancient Israel than an expression of natural religion or meaningless forms with no significance for us today, will doubtless find but little interest in reading that portion of Scripture which so minutely describes them. Alone it will be dull and uninteresting. But when it is read in the light of the Epistle to the Hebrews, in the New Testament, it sparkles throughout with dazzling gems of truth.

Our authority for believing in the typical element of the Pentateuch is no less than Jesus and Paul, the Son of God and his apostle. Jesus himself said: “Had ye believed Moses, ye would have believed me: for he wrote of me” (John 5:46); “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (Matt. 5:17).

And to the two sorrowful disciples on the road to Emmaus, Jesus, “beginning at Moses and all the prophets, . . . Expounded unto them in all the scriptures the things concerning himself” (Luke 24:27). And shortly after, when he appeared to the disciples in Jerusalem, Jesus said, “All things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me” (Luke 24:44).

Jesus was able to preach the gospel from the writings of Moses. He positively stated that he is the center of all the Scriptures, including those of Moses. He is their alpha and omega— their beginning and end. Paul also commonly taught the gospel according to Moses. When he arrived at Rome and the Jews came to him, he “expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the Prophets, from morning till evening” (Acts 28 :23). [8]

We may get a good idea of what these great exponents of Christianity taught from the law of Moses in the interpretation placed upon it by the inspired writer to the Hebrews, and in other more specific statements of Paul. The great apostle says, “Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days: which are a shadow of things to come; but the body is of Christ” (Col. 2:16, 17).

This important statement is very definite and clear, and is conclusive proof that the Mosaic rites, those outward forms of religion, were typical. They were a shadow, or, as the original word, skia, implies, an adumbration, a faint sketch, a dim transitory outline of a real substance to come, which is said to be Christ.

Fully as definite and in much greater measure are the many positive statements in the Hebrew letter. The priests of the tabernacle are said to “serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shown to thee in the mount” (Heb. 8:5).

Here the tabernacle and all connected with its worship are said to be an “example,” or, according to the American Revised reading, a “copy,” a “shadow,” and a “pattern” or type. The inspired writer is here definitely arguing to convince his Jewish brethren that all that ancient worship of theirs was typical and that Jesus is the great Priest “of the true tabernacle, which the Lord pitched, and not man” (Heb. 8:2).

In the ninth verse of the ninth chapter it is said of the first tabernacle, “Which was a figure for the time then present…. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building.”

The original word here, parabole, from which we translate “figure,’ is that from which we commonly get “parable.” The twenty third and twenty fourth verses are especially definite in showing that ancient worship was typical. “It was therefore necessary that the patterns [ copies. A. S. V ] [9] of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures [pattern, A. S. V.] of the true; but into heaven itself, now to appear in the presence of God for us.”

And again this same writer reiterates in the beginning of the tenth chapter, “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.”

Doubtless the texts already cited sufficiently prove the typical element in the Mosaic institutions; but a good foundation is important, and inasmuch as our future argument is to rest largely upon these Bible statements of this fact and for the sake of cautious or skeptical persons we shall call attention to one other Biblical proof. The first given and one of the greatest of all the Mosaic institutions was the Passover.

Paul plainly shows the typical nature of this in these words, “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us” (1 Cor. 5:7).

If it were necessary, many other proofs of this point could be given; but these are evidence that the good things of Christ’s salvation were portrayed in the Old Testament types. These types all pointed forward to Christ and his salvation, to the Priest greater than Aaron, the Prophet like unto Moses, the true King of Israel.

Types Deserve Our Study

A considerable portion of the Bible, especially Exodus, Leviticus, and Hebrews, is devoted to the subject of types. This is just as much a part of God’s Word as is any other part of the Bible. But this, and especially the books of Leviticus, is about as little read as any part of the Bible. The grand truths taught there deserve more earnest attention than most Christians give them. God doubtless means that we should explore its deep truth that we may the better understand the way of salvation. Probably in no part of the Bible is the method of salvation so systematically and vividly set forth as here.

God has been pleased to reveal his salvation in various forms: John presents it in letters of love; while Paul sets it forth in profoundest logic. The evangelists describe it in historical form by simply relating the facts of that greatest life earth has ever known. Prophets tell it in poetry; and the Psalmist utters it in song. The Revelator takes us up into heaven and pictures mysterious visional symbols; and Moses by an extensive series of material symbols or practical hieroglyphs depicts the same great truths.

But why study types and shadows when we have the substance? Were not these things written for generations long dead, and not for us?

A New Testament writer answers, “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures, might have hope.”

The implication here is clear that these things were not only intended for us, but that we can understand and learn from them. Also types give a more vivid presentation of truth very much as do the parables of Jesus. Illustrations are important in God’s message to give interest and force to it. The human mind is so constituted that it gets a clearer understanding of truth if presented in a concrete rather than in an abstract form.

For this reason Bunyan’s allegory, Pilgrim’s Progress, is one of the most enlightening and useful religious books that have ever been published.

Jesus is coming again

Jesus is coming again, scriptures is filled with promises of His 2nd Coming. It will bring hope and rest to the true church, but it will bring judgment to the unbelievers.

James 5:8 Be also patient; establish your hearts: for the coming of the Lord draws near.

1 Corinthians 1:7-8 So that you come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that you may be blameless in the day of our Lord Jesus Christ.

2 Peter 3:9-10 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

The time when He comes will be when the church is spiritually sleeping and people are concerned about enjoyng life.

Luke 17:28-32 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they built; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. In that day, he who shall be upon the housetop, and his goods in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Remember Lot's wife.

There is no new age of peace coming where different religion harmonize and appreciate each other, because our basic problem is not lack of tolerance, our basic problem is our tolerance for sins. This world's greatest problem is not global warming but global rebellion again God.

The bible is clear that all of us have sinned:

Romans 3:10-14 As it is written, There is none righteous, no, not one: There is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness:

The remedy for our sin is to cry out to Jesus for our salvation, he saved us from the curse and control of sins when he died at the cross, shedding His innocent blood for you and me. We are saved to live a holy life, a life that glorify God, we are not saved to have a self fulfilling time on earth.

Today Jesus is calling you, will you come to Jesus?

Jesus is calling you

Matthew 7:13-14 Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it.

Luke 5:31-32 And Jesus answering said unto them, They that are in health have no need of a physician; but they that are sick. I am not come to call the righteous but sinners to repentance.

Matthew 11:28-30 Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.

Matthew 18:2-4 And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

Bitterness

Hebrews 12:15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

James 3:14-15 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish.

Bitterness is an ugly sin, and it grow out of resentment and unforgiveness on our part. Often the root cause of it is due to being hurt in the past. I know of a friend who is bitter because of being ill-treated while serving in the army, then he become bitter to the university because of his failures in the school examination. Now he continues to be bitter and is evident in his conversation everytime he mention about God or the army or the university.

I struggle with bitterness because another group in my church is doing better in their ministry than the ministry I am involved in. Why do I feel bitter? I think it is because their better performance make me feel inferior, and I think I dislike a church elder and another deacon who feel they are superior to me and critique me because their ministry is growing, I was hurt by it. The ministry I was involved in is struggling and we need support and encourgement, not someone to critique and find fault with my ministry.

So I think God knows bitterness will come that is why God inspired the two verses above. Bitterness defiles us, it make us unpleasant people and cause us to focus on ourselve rather than on God, prolonged bitterness lead to anger.

What is the remedy for bitterness?

The same verse says we should look diligently that we may not fail from God's grace. Meaning we should be very careful, very vigilant to guard ourselves from loosing focus on God's grace, being diligent means we nip it in the bud and don't allow our mind to dwell on bitterness.

Ephesians 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

2 Corinthians 9:8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

We are saved by God's grace, and this grace continues to abound in us, helping us to forgive others and surrender our hurt and bitterness to God. We grieve the Holy Spirit and reject grace each time we give in to bitterness. When we resist grace and continue in bitterness, we are like someone kicking against the pricks:

Acts 9:5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

What is the meaning "kick against the pricks" ? read Barnes commentary on this:

The word translated "pricks" here--kentra--means, properly, any sharp point which will pierce or perforate, as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Jg 3:31: Comp. 1Sa 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance.

So when we are bitter, we are like a stubborn ox kicking against a piece of sharp iron, it only hurt ourselves.

Resolve in our heart to pursue peace and grace and holiness, seek reconciliation with those who have hurt us, even if they don't reconcile with us, we should pray for blessing on those who have hurt us.

We can overcome bitterness because Philippians 4:13 says I can do all things through Christ which strengtheneth me.

When we overcome bitterness, the reward is the joy of fellowship with our Lord Jesus.

THE DIMENSIONS OF GOD’S LOVE

Ephesians 3:17-19 “That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”

THE DIMENSIONS of the Love of Christ! It is broad as humanity, “for God so loved the world”; the length—God’s love had no date of origin, and shall have none of conclusion. God is Love, it continueth ever, indissoluble, unchangeable, a perpetual present tense. Its height—as the Flood out-topped the highest mountains, so that Love covers our highest sins. It is as high as the heaven above the earth. Its depth—Christ our Lord descended into the lowest before He rose to the highest. He has touched the bottomless pit of our sin and misery, sorrow and need. However low your fall, or lowly your lot, the everlasting arms of His love are always underneath.

The Apostle talks by hyperbole, when he prays that we may attain to a knowledge of the knowledge-surpassing love of Christ. We cannot gauge Christ’s love, but we can enjoy it. Probably the only way to know the love of Christ is to begin to show it. The emotionalist, who is easily affected by appeals to the senses, does not know it; the theorist or rhapsodist does not know it, but the soul that endeavours to show the love of Christ, knows it. As Christ’s love through you broadens, lengthens, deepens, heightens, you will know the love of Christ, not intellectually, but experimentally (1 John 4:11, 12; 20, 21).

But you say, “there are people in my life whom I cannot love.” Granted, but you must distinguish between love and the emotion or feeling of love. You may not be able to feel love at the outset, but you can be willing to be the channel of Christ’s love. I cannot love, but Christ is in me, and He can. Is it too much to ask that all this should be realized in ourselves and in others? No, because God is already at work within us by His Holy Spirit, and He is able to do infinitely beyond all our highest requests or thoughts. Ask your furthest, think your highest, and the Divine Love is always infinitely in advance.

PRAYER—We thank Thee, O God, for the infinite love which Thou hast given us in Jesus Christ. We have no measure for its heights and depths, its breadths and lengths. Teach us with all saints to know more because we love more. AMEN.

By F.B. Meyer

Parable of the sower

Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Matthew 13:18-23


Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
Matthew 13:9-13

I will shake the heaven, earth and sea

Haggai 2:6-7 For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.

Hebrews 12:26-28 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

The last time God’s voice shook the earth was in Exodus 19. That happened in Mount Sinai when God spoke to Moses, the mountain quaked, the Israelites were terrified and they trembled. The bible says yet once more, God will shook the earth again, this time He will shake not just mount Sinai but the nations, and the sea and the heaven. The thought of God shaking the sea brings to my mind the tsunamis that happened in the Indian Ocean near Indonesia on Dec 26th,2004, according to recent data compiled by the United Nations , a total of 229,866 people were lost, including 186,983 dead and 42,883 missing.
What could shake all the earth and all nations? Could it be a great global earthquake? And we have yet to witness the shaking of the heaven. I believe the effect of this global shaking is sudden, unexpected destruction, like many who were caught by surprise in the tsunamis. Haggai 2:6-7 further says this shaking of the earth, heaven and the sea will be followed by the desire of all nations coming, the Lord Jesus Christ.

In Hebrew 12;26-28 the Word says this shaking will remove things that are shaken, that the things that cannot be shaken may remain. All the world’s systems and institutions that is against God will one day be shaken and destroyed. As of things that are made, they are temporary, perishable and have an expiry date. Some spend time investing in stocks, for some it is entertainment, for some it is their car, these things itself may not be sinful, but you see all these things are not lasting. The bible says in Matthew 6:21 for where your treasure is, there your heart will be also. Where and what we spend our time and effort reveals where our heart is, how do we spend our free time is a gauge of where our heart is. In life it is not how fast and beautiful you build your house, it is whether your house is built on the right foundation?

The Word is teaching us to invest in things that cannot be shaken, doing the will of God have lasting values and is a sure foundation.

Matthew 7:24-27 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell--and great was its fall."

Hebrew 12:28 exhorts us: Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear

Knowing God

Our Lord, in defining eternal life, summed up the supreme goal of human existence: That they might know thee the only true God, and Jesus Christ, whom thou hast sent. And Paul revealed the one overpowering interest of his life when he wrote That I may know him. The business of the Church is God. She is purest when most engaged with God and she is astray just so far as she follows other interests, no matter how religious or humanitarian they may be. There are a thousand useful, even noble, pursuits in which the Church may engage and which may bring her the plaudits of the world but which are nevertheless unworthy of her utter devotion. Such are social activities for their own sake, philosophical pursuits divorced from Him in whom all wisdom and knowledge is hidden away, art, music, education, travel, to name a mere few. As these things come to the Christian in his pursuit of God they may have a proper and useful place in his life; but when they are chosen as ends to be followed they are and can only be cheap substitutes for the glory that excelleth.

By A.W Tozer

Blessed hope

Titus 2:11-14 For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

I just love this 4 verses. The grace of God that bring salvation has appeared to all men, this is consistent with the whole theme of the bible, Heb 1:1-2 says “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son” The main theme of the bible is Jesus Christ, and the grace of God is manifested through Jesus Christ, who is God in the flesh. Everything Jesus done, his ministry, his death, his resurrection and his 2nd coming, speaks of God’s grace to an undeserving people.

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, we don’t belong to this present world, verse 14 says we are to be peculiar people, we don’t think and reason like most people because we have to cultivate a heavenly mindset, which is contrary to an earthly mindset. So we should feel out of place, a misfit, in this world.
What is the earthly mindset? If you live long enough in this present world, you will know it is to enjoy and be merry, live life to the fullest, develop your fullest potential, fulfill your dreams, be enriched with wealth and health in this world, and for those who are perhaps more altruistic: lets unite everyone and bring heaven down to earth.

But the heavenly mindset is different, the bible says in 1 John 2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. The world, and its lusts, will soon pass way. There is another world coming, the heavenly mindset is to prepare ourselves for the coming new world, that is why we must be sober, righteous, and godly. A church elder once said “ heaven is a prepared place for a prepared people” We Christians are to prepare ourselves for the next world. Therefore take every trial and temptation you face, with the help of prayer, as an opportunity to train yourself for the new world.

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
The glorious 2nd coming of Jesus Christ will usher in the coming new world. It is a blessed hope, for this hope will keep us going, this hope will give us the strength to endure and be patient. This is the hope that we know all the wrong in this world will be made right and we will see Jesus face to face. This is the purifying hope that cause us to say no to the attractiveness of the world. This is the comforting hope that know God will one day wipe away all our tears (Rev 7:17).

Who gave himself for us, that he might redeem us from all iniquity. He is our Savior, we love Him because He first love us. Love is about giving, and the greatest act of love is when God gave us His only begotten Son, and Christ Jesus willingly offered His life for us. So if Jesus gave Himself to us, lets remember as Christians when we interact with others, it is about showing the love of Jesus by our giving. Yes we should convict others by telling them what God says about sins, but we should not condemn others. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. John 3:16

The necessity of good works

Titus 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Titus 1:16 says that there are those who profess to know God, who profess to be Christians, however in their works they deny God. So our good works should keep up with our profession. Churches who proclaim the Good News that our salvation is by faith in Christ, should not just end the message here. They need to preach the message that true saving faith will produce sanctification and good works in the believers’ life.

Recently while reading Paul’s epistle to Titus, I discover many exhortation to good works:

Titus 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Titus 3:14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

Is our salvation then dependent on our good works? Paul gave us the answer on the same epistle:

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Salvation is not by any of our works of righteousness, but by His mercy and the regeneration of the Holy Spirit. However our good works is the only observable evidence of whether we are following Him or denying Him. That is why Paul wrote in Titus 1:16:“They profess that they know God; but in works they deny him”

If good works are important, what are the good works that we should be doing?

Firstly we should get our motive right before doing any good works. Our motive is to love God and love people, and another important motive is we want to humbly obey God.
Having love and obedience as our motive, we will seek to do things that will build up other believers in the faith, by our actions, by our words, by our teaching. By doing so we are doing our good works to extend God’s kingdom. And to unbelievers, we will seek to lead them to know Christ.

Our good works can be very broad and cover a range of activities: it could be teaching in a Sunday school, volunteering to help in your church ministries, it could be offering financial help to others, offering words of encouragement, praying for others, proclaiming to unbelievers the Gospel, being a godly example for others, counseling others who are hurt, lovingly correcting the sins of others…if we have the desire to do good works for God, the Holy Spirit will lead us to the right ministry.

Be motivated by love and obedience, desire to be fruitful to God, and our good works will surely follow.

Godliness

1 Timothy 6:3-4 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

Doctrine is according to godliness. The Amplified bible translated "teaching that is in agreement with godliness". The NET bible translates as "knowledge of the truth that is in keeping with godliness"
Yes, a correct doctrine is important, and we need to guard ourselves from false teaching. But we also need to be reminded that the knowledge of the right doctrine is to produce godliness in us. Doctrine is not to satisfy our intellectual pursuit.

Some definition of godliness I found from http://preceptaustin.org

Godliness is a practical awareness of God in every aspect of life.

Godliness is not talking godly but living godly.

Godliness reflects an attitude centered on living out one's life in God's presence with a desire motivated by love for Him and empowered by His grace to be pleasing to Him in all things.

Godliness refers to the true reverence toward God which comes from knowledge. It is a right attitude toward God and His holiness, majesty, and love

Godliness is that inner attitude of reverence which seeks to please God in every thought, word or deed.

Godliness desires to be rightly related to both God and men, and brings the sanctifying presence of God into every relationship of one's life.

You know, Lucifer has knowledge of the right doctrine, but he is proud and will not submit to God. He choose to rebel and he became Satan. So knowledge of the right doctrine alone cannot save us, we need to have the right attitude, the attitude of godliness.

Lessons I learned from 2 Timothy

2 Timothy 1:9 Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

God has saved us not according to our works, we are elected not based on our good works or our good background, it is solely by the grace of God and according to His purose that we are saved. And we are elected even before the world began, God already intended to have us saved in Christ Jesus before the world began. I find this an amazing truth.

2 Timothy 1:6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.


God has given Christian spiritual gifts. Don't hide our gifts, use it for God's glory.


2 Timothy 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;

Shame on us Christians who never preach the Gospel to anyone, never concern about the lost. I quote from Tozer:

"To me, it has always been difficult to understand those evangelical Christians who insist upon living in the crisis as if no crisis existed. They say they serve the Lord, but they divide their days so as to leave plenty of time to play and loaf and enjoy the pleasures of the world as well. They are at ease while the world burns....I wonder whether such Christians actually believe in the Fall of man! "

We should be partaker of the afflictions of the Gospel, so often we don't want to suffer for fear of offence toothers, we are ashamed of the Gospel. The reason why we are still left on earth is to be a witness for Christ for God's glory. So may we pray for courage and the Spirit's help to proclaim the Gospel.

2 Timothy 2:14-16 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness.

Very often we quote verse 15 to show the importance of rightly dividing the word of truth, however verse 14 and verse 16 are important, it says we are to rightly study God's words so that we will not strive about words with no profit. We don't study the Word to engage in carnal debate which will lead to strife and ungodliness.

WHAT IS RELIGION?

Matthew 15:16 “And Jesus said, Are ye also yet without understanding?”

IN this chapter our Lord teaches that true Religion is certainly not a matter of eating and drinking or outward ceremony. It is the intention of the soul, the continual drawing from Christ the life-power needed for our work and ministry to others. It may be illustrated by the experience of the diver, who explores the ocean-bed, but draws upon the breeze that sweeps the ocean-surface.Our Lord did not underestimate the outward observance of the forms of religion; He set us a definite example by His attendance at the Synagogue and the Temple services, by nights spent in prayer, by constant reference to Holy Scripture—but these were only the outward and natural expression of His unbroken fellowship with His Father.

Human love does not consist merely in outward expression, but in the hidden purpose of the heart, and yet, if there be no outward expression the spring will dry up!Perhaps the two greatest definitions of pure religion are these—the first from the Old Testament: “Do justly, love mercy, walk humbly with thy God.” (Micah 6:8) And the second from the New Testament: “Pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27) But to fulfil each of these we need the aid of the Holy Spirit.

To be truly religious is within the reach and scope of us all; but we must avail ourselves of what Jesus Christ has done to bring us to God. In Him there is absolute forgiveness for all the past, and infinite help and grace for the future. He is willing to be our Surety, Friend, and Helper. Through Him we may become partakers of the Divine Nature, and escape the corruption which is in the world through lust.

PRAYER—Give unto me, gracious Lord, the pilgrim spirit that I may be in the world and not of it. Give me Thy grace to abstain from fleshly lusts, which war against the soul. May I ever walk worthy of the heavenly calling. AMEN.

By F.B. Meyer

Growth in Grace

"But grow in the grace and knowledge of our Lord and Savior Jesus Christ." 2 Peter 3:18

The word grace is one of the key terms of Holy Scripture frequently occurring, and by the knowledge of which much of the import of the whole volume is unfolded. It signifies favor, free and unmerited. "By grace (favor) are you saved," Eph. 2:8. This is the primitive, prevailing, generic sense of the word, and is its meaning in such passages also as the following, and many others– Rom. 11:5, 6; Eph. 1:2, 6, 7; 2:7; Titus 2:11; 3:7. But as in the ordinary use of language we sometimes call the effect by the name of the cause, the word grace is often applied in Scripture to several things which are the consequences and operations of Divine favor; thus the aids of the Holy Spirit are called grace, as in that passage, "My grace is sufficient for you," 2 Cor. 12:9; also 1 Cor. 15:9, 10.
In the passage under consideration, it has a meaning somewhat different from either of these, yet related to them, and signifies holiness, as the fruit and effect of God's grace—and the exhortation to grow in grace is a beautiful, comprehensive, and instructive way of saying, grow in holiness; advance in piety. True, there is a sense in which a believer may grow in the favor of God itself, as well as in its effects. It is said of Christ in his youth, that "Jesus increased in wisdom and stature, and in favor with God and man," Luke 2:52.
God, in his love, delights in his people on a twofold account; first, because of the work of his Son, which is upon them for justification—and secondly, because of their spiritual graces, inasmuch as these are the work of his Holy Spirit; and therefore the more he sees of this work in them, the more he must love them. On account of their relation as children, he loves them all equally; but as regards their spiritual condition, he loves them in proportion to their degrees of conformity to himself. Hence they may grow in his favor continually, that is, one person may have more in him, than another, that God loves, and that same person may have more in himself, at one time than another, that God approves. But since this supposes, as its ground, a growth in holiness, which is the object of Divine delight, it brings us to that view of growth in grace, which is the meaning of the passage, and the design of this address—I mean, advance in piety.

The explanation of the text is very instructive with regard to several general principles.

1. True religion in the soul is the work of God—it is the operation of God himself as the efficient agent, whoever and whatever may be the instrumentality. It is the grace of God in us.

2. All God's dealings with men, in regard to salvation and its benefits, are the result of pure favor. Man, as a sinner, merits nothing, and can merit nothing—it is grace that reigns throughout his whole salvation.

3. In sanctification, God's favor shines as brightly as in justification. God's grace is as rich and free in delivering us from the power of sin—as from its punishment. God as effectually blesses us, and as truly loves us in the work of his Spirit, as in the work of his Son.

4. Sanctification is a progressive work. Growth necessarily implies progress. We cannot be more justified at one time than another, for justification admits of no degrees; but we can be more sanctified at one time than another, for sanctification admits of all degrees.

5. Inasmuch as every operation of God's grace is designed to bless us, sanctification is as much a Christian's happiness as justification, since it is no less an effect of Divine grace. Consequently, to grow in holiness is to grow in happiness.

I now come to the exhortation, and admonish you to grow in grace. This implies, of course, that you have grace, for without this you cannot grow. Regeneration is incipient sanctification, sanctification is the progress of regeneration. The former is the birth of the child of God, the latter is his growth. Without life there can be no growth. Stones do not grow, for they have no vitality; and the heart of man before regeneration is compared to a stone. Are you convinced you are born again of the Spirit? That the heart of stone is changed into warm, vital flesh? It is to be feared that the reason why so many professors never grow, is because they have no principle of vitality. If you do not grow, you may question if you are born again, whether you are anything more than the picture or statue of a child.

Perhaps some will ask what are the signs of growth. Here I would remark that growth may be considered either as general, in reference to the whole work of grace in the soul, or to some particular part of it. If we consider the former, I reply, that it is evinced by a general improvement of the whole religious character; an increasing, obvious, and conscious development of the principle and power of spiritual vitality in all its appropriate functions and operations; an increase in the vigor and purity of religious affections, so that the heart is really more intensely engaged in piety; the inward life is more concentrated, sprightly, and energetic—so that the Christian has more of youthful vivaciousness in the service of God, and is actuated by a more intense and practical ardor.

In this state of GENERAL growth in grace, FAITH becomes more simple, unhesitating, and confiding; less staggered by difficulties, less beclouded by doubts and fears, and more able to disentangle itself on its way to the cross—from self-righteousness, and dependence on frames and feelings.
LOVE to God, though it may contain less of glowing emotion, has more of fixed principle; and is more prompt, resolute, and self-denying in obedience.
JOY in believing, if it has not so much occasional rapture, has more of habitual, calm, and tranquil repose.

RESIGNATION to the will of God is more absolute, and we can bear with less perturbation, agitation, and chafing of mind—the crossing of our will, and the disappointment of our hopes.

PATIENCE and meekness towards our fellow creatures and fellow Christians become more conspicuous and controlled. At first, the believer can scarcely ford a shallow of troubles—but now he can swim in a sea of them; formerly he was oppressed by the lightest injury—now he can bear a heavy load; once he could scarcely endure the unintentional offences of his friends—now he can forgive and pray for his enemies.

An increase of HUMILITY is a sure and necessary sign of spiritual growth. At first we were ready to think many worse than ourselves—now we are as ready to think all better than ourselves. Then we saw some of our defects, and they appeared small—now we see many, and they are affectingly magnified. Then we knew little but the sins of the 'conduct'—but now the corruptions of the 'heart' are continually abasing us. He who is growing in humility is growing indeed; for the growth of grace is as much downward at the root, as upwards in the spreading and towering branches. "Other virtues aspire upwards—but humility looks downwards. We say of the others, the higher they grow the better—but humility is best at the lowest. Faith and hope have a holy ambition, they look not lower than heaven, nothing can content them but an immortal crown; but humility pleases herself with abasement, and you shall find her with Job in the dust, in that school of morality. Yet even there she grows, and that in the favor of God—the deeper she roots, the higher she sprouts."

ZEAL increases with everything else, and he who grows in grace, advances in love to God's service, being more constant in attendance upon God's house, advancing from pleasure on sabbath-day ordinances—to delight in weekday ones; and from regular private prayer—to habitual ejaculatory prayer.
The beauty and purity of external HOLINESS advance in proportion to internal spirituality and heavenly-mindedness; and the profession becomes more and more free from the spots of even God's children.

CONSCIENCE, instead of becoming more dim in its vision, acquires greater power of perception to discern the criminality of even little sins—and a greater delicacy of taste to loathe them.
LIBERALITY becomes more diffusive, and covetousness is mortified by a longer acquaintance with the grace of our Lord Jesus Christ.

LOVE, that heavenly virtue, without which the greatest gifts are but as sounding brass and a tinkling cymbal, bears not only a richer crop of blossoms—but of good ripe fruits. From loving a few, and those of our own party, we go on to the spirit of the apostle, and say, "Grace be with all those who love our Lord Jesus Christ in sincerity." Those who are outgrowing the prejudices of party and of ignorance, and are rising higher and higher in the strength and stature of love, give, perhaps, the fullest proof of all, of growth in grace.
This is general growth in grace; for grace in one word comprehends all others—it is the genus of which all Christian virtues are the species. Faith is grace; penitence is grace; love is grace and so are patience, humility, and zeal—so that when we are called to grow in grace, we are not restricted to any particular disposition—but enjoined to practice them all.

by John Angell James

http://www.gracegems.org/22/growth_in_grace.htm

Sin Of Prayerlessness by Andrew Murray

What think you? Do you not begin to see that the sin of prayerlessness has had a more terrible effect than you at first supposed? It is because of this hasty and superficial converse with God that the sense of sin is so weak and that no motives have power to help you to hate and flee from sin as you ought.

Nothing, nothing except the hidden, humble, constant fellowship with God can teach you, as a child of God, to hate sin as God wants you to hate it. Nothing, nothing but the constant nearness and unceasing power of the living Christ can make it possible for you rightly to understand what sin is and to detest it. And without this deeper understanding of sin, there will be no thought of appropriating the victory which is made possible for you in Christ Jesus, and will be wrought in you by the Spirit.

O' my God, cause me to know my sin and teaching me to tarry before thee and to wait on thee till thy Spirit causes something of thy holiness to rest upon me! 0 my God, cause me to know my sin, and let this drive me to listen to the promise: 'He that abideth in him sinneth not,' and to expect the fulfillment from Thee!

for we are fearfully and wonderfully made Ps 139:14

Thank God for giving me and my wife another daughter! she is a month old.

The LORD my Deliverer

"The Lord is my portion, says my soul."
"Who delivered us from so great a death, and does deliver: in whom we trust that he will yet deliver us." 2 Cor. 1:10


It was a needful and precious petition the Lord Jesus taught His disciples--and which we require daily to offer--"DELIVER us from evil." We are in constant need of deliverance, exposed, as we are, to continued, varied, and potent evils, visible and invisible, temporal and spiritual, to evade and overcome which we have no native power, and can therefore hope for no self-deliverance.
But who is our true Deliverer? It is He who is our Portion, who taught us thus to pray, and who is Himself our Great Deliverer. Let us take the THREE TENSES employed by the apostle in the words at the head of this meditation, as illustrating the Lord's great deliverance of His people.
And first, there is the Lord's PAST deliverance. "Who deliverED us from so great a death." Jesus stooped from the throne of Deity to the cross of a condemned felon, to deliver us from 'so great a death,' and from the bitter pains and pangs of the 'second death,' the death that is eternal. A sin-offering for our sins, accursed with our curse, condemned by our condemnation, and dying our death, the precious blood streaming from His torn side and bursting heart made a full atonement for our vast and countless offences, effacing every syllable of the indictment that was against us, and blotting out every stain of sin that was upon us--thus having delivered us from so great a death. My soul! avail yourself of this wondrous deliverance, this perfect redemption, this free pardon; and by the application of the atoning blood to your conscience, walk in the happy enjoyment of all the blessings of a charter of salvation and celestial citizenship which Christ's deliverance makes yours.
Second, there is a PRESENT deliverance. "And He DOES deliver." In addition to the canceling of all past offences, Christ's deliverance involves our present emancipation from an unrenewed nature. To pardon our guilt and to leave us the servants of sin and the slaves of Satan would be a species of refined cruelty with which God could never be charged. Our present deliverance, then, is freedom from spiritual death, by which we become living souls, and thus we are now delivered from so great a death, and can join the apostle in "giving thanks unto the Father who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son." Yes! Jesus delivers now.
Are you in any present difficulty or sorrow, need or temptation? Christ can deliver you, and deliver you now. Cry mightily to Him. He has power to deliver, fullness to supply, and a loving, sympathizing heart to comfort. Your perplexity cannot baffle His wisdom, your needs cannot exhaust His resources, your sorrow cannot distance His sympathy. He who has delivered you out of six troubles will not forsake you in the seventh. O my soul! live upon a present Savior, rejoice in a present salvation, and do not forget that God in Christ is a very present help in every time of need.
Third, He who has delivered, who does deliver, will yet deliver us in all the FUTURE of our history. Faith acquires strength for the present by a remembrance of the past deliverances of God; and from the experience of the present, it looks forward with confidence to the future--"In whom we trust that He will yet deliver us." Then, O my soul, be not over-anxious about your future. God is faithful, Jesus is unchangeable, and all that the Lord your Portion has been He is now, and He will be in all future trouble, sickness, and death--an all-sufficient, all-loving, all-faithful deliverer, never leaving nor forsaking you, until He has "delivered you out of the miseries of this sinful world, having your perfect consummation and bliss in body and soul in His eternal and everlasting kingdom." "Call upon Me in the day of trouble--I will DELIVER you, and you shall glorify Me."

By Octavius Winslow, 1870

GOD'S UNCHANGING LOVE

"The mountains shall depart, and the hills be removed; but My kindness shall not depart from you, neither shall the covenant of My peace be removed, says the Lord who has mercy on you."--Isaiah 54:10

There is nothing true but heaven--none unchangeable but God. "The mountains shall depart, and the hills be removed"--the lofty and the beautiful, the strong and the attractive of created good shall decay and vanish--the earthquake of time's revolution and of human instability shaking them to the center; but God's covenant of love, and God's love of the covenant, abides forever--for God has spoken it, and it is impossible for Him to lie. Sit down, my soul, and meditate awhile upon this heart-cheering, soul-satisfying truth--the unchangeable love of your covenant God and Father. "The mountains shall depart, and the hills be removed; but My kindness shall not depart from you, neither shall the covenant of My peace be removed, says the Lord who has mercy on you."

"My kindness." Oh what touching and impressive words are these! Human kindness is sweet and grateful--the kindness and love of the creature; what, then, must be divine kindness--the kindness and love of God? Oh how kind is Jesus! There is kindness in all He does and in all He says--kindness in His promises, kindness in His rebukes, kindness in what He gives, kindness in what He withholds, and kindness in what He recalls; kindness in every stroke of His rod, and kindness in every smile of His love. O! my Savior, how great Your kindness in bearing my sins, in calling me by Your effectual grace, in keeping me from falling by Your power, and in giving me a name and a place among Your saints.

"Shall not depart from you." My soul, consider the love of God for you, as everlasting love. It never did, it never will, depart. Notwithstanding your fall in Adam--your depraved nature--your constant sins and departures, the love of God continues. He may veil for a little moment the light of His countenance, may chastise and afflict you for your revoltings and backslidings; still, having loved you once, He loves you to the end. Whatever else departs, His love never will. Wealth may leave you, health may fail you, friends may forsake you, and life itself expire; but God's paternal love, and Christ's fraternal sympathy, will never, never change.

"Neither shall the covenant of My peace be removed." The covenant of peace made with Christ, on your behalf, O my soul, sealed with His blood, even the "blood of the everlasting covenant," which procured peace, speaks peace, and bequeaths peace, even "the peace of God which passes all understanding," shall never be removed. The mountains of human strength, lofty and sun-gilded--the hills of creature good, clad with verdure, and smiling with fruit--shall be removed--the strongest, the loveliest, and the dearest the first to die--but, "Jesus Christ is the same yesterday, today, and forever." Amid the vicissitudes and changes of the present--the dying friends and revolving landscapes of life--cling, O my soul, to Him whose covenant never alters, whose kindness never changes; who, having loved you before all time, and loved you in all time, will love you to the end of all time--yes, when time shall be no longer. The Lord that has mercy upon you has said it.

Unconverted soul! the day will come when, if found out of Christ, you will cry to the mountains and to the rocks to cover you--but will cry in vain! Before His face of glory the heavens and the earth will flee away, and your soul will stand without a shelter or a hiding place. Escape for your life! There is one mountain, and one only, where you can find shelter from the wrath that is to come--it is Mount Calvary. Hidden there, the "Avenger of Blood" cannot reach you. No refuge but the cross--no fountain but the blood--no righteousness but Christ's--no Savior but Jesus--will meet your case. "Him that comes unto Me I will in no way cast out.''

"Just as I am! without one plea,
But that the Savior died for me,
And that You bid me come to Thee,
O Lamb of God, I come!"

by Octavius Winslow, 1872

Congratulations Lee...

On the birth of the newest little addition to your family.

"Behold, children are a heritage from the LORD, the fruit of the womb is a reward

As arrows are in the hand of a mighty man; so are children of the youth.

Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate." Psalm 127:3-5

But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. Matthew 19:14

May God bless you, your wife and daughters Lee!

THE BACKSLIDER'S RETURN

"Yet return again to Me, says the Lord."--Jer. 3:1

Could there be a more touching "Thus says the Lord" than this? The voice of Jesus, as it echoed over the mountains and along the valleys of our unregenerate distance from God, seeking and finding and bringing us home, was inexpressibly sweet and irresistibly gracious. But, to hear that same voice, after our many wanderings, our repeated relapses, our sad backslidings, still seeking, still inviting, still imploring us to return, though we had "played the harlot with many lovers," oh, there is music in that voice such as the heavenly minstrelsy must bend their ear to catch.

My soul, you are "bent upon backsliding, even as a backsliding heifer." Your heart is as a broken bow, treacherous to the arrow fixed upon the string, and ready for its flight. Your purposes of good formed, but thwarted; resolutions of amendment made, but broken; plans of usefulness laid, but frustrated; prayers for grace offered, but forgotten; desires and aspirations after God sent up, but, through a deceitful and wicked heart, dissolving into air. Oh! how many and aggravated have your backslidings from God been--backslidings in heart, backslidings in deed--secret wanderings, open wanderings. You have "left your first love," have "forgotten your resting-place;" and, straying from the cross, have gone back to walk no more with Jesus. Truly, your "heart is like a deceitful bow."

But, has the Lord, by some gentle movement of His grace, or by some solemn event of His providence, aroused, overtaken, arrested you? Has He set a hedge around your path, that you could not find your lovers, bringing you to reflection, to penitence, to prayer? Then, listen, O my soul, to the gracious words of your "first husband;" "Yet return again to Me, says the Lord."

Spiritual restoration implies a spiritual re-conversion. In this sense we are to interpret our Lord's words to His fallen apostle Peter--"When you are converted, strengthen your brethren,"--that is, when you are restored, recovered, turned back again, employ your restored grace, the experience you have derived, and the lessons you have learned by your fall and recovery, in strengthening your weak brethren--in warning and exhorting, in restoring and comforting those who have been alike tempted, and have alike fallen.

There is something very expressive, tender, and touching in the word--"Again." "Yet return again." It sounds like the "forgiveness of seventy times seven." Lord! I have wandered from You times without number--"Yet return again." Lord! I have so often sinned and repented--"Yet return again." Lord! You have received and forgiven me more than seventy times seven--"Yet return again." Lord! I come confessing the same sins, deploring the same backslidings, acknowledging the same self-will and base ingratitude--"Yet return again to me, says the Lord." Then, Lord! I come with weeping, and mourning, and confession, since Your tenderness, grace, and changeless love, and outstretched hand bid me.

"Return to Me."

My soul, rest not until you rest in Jesus. Let nothing come between your returning heart and your advancing, loving, forgiving Father. There is no true return of a backsliding believer but that which takes him past his repentance, past his tears, past his confessions, past his amendments, past his minister, and brings him at once close to Christ. There is no healing of the hurt, no binding up of the wound, no cleansing, no peace, no comfort, no joy, but as the soul comes to the blood, and nestles once more within the very heart of Jesus.

"Return unto ME."

Spiritual vomit

"He who covers his sins shall not prosper; but whoever
confesses and forsakes them shall have mercy." Prov. 28:13

True penitential confession is joined with reformation. That
confession of sin which carries forgiveness of sin with it, is
attended with serious desires, and earnest endeavors of
reformation. Confession of sin must be joined with forsaking
of sin—or all is lost. God will never cross the book, He will
never draw the red lines of Christ's blood over the black lines
of our transgressions—unless confessing and forsaking of sin,
goes hand in hand. He who does not forsake his sin, as well
as confess it, forsakes the benefit of his confession.

Indeed, there is no real confession of sin, where there is no
real forsaking of sin. It is not enough for us to confess the
sins we have committed—but we must peremptorily resolve
against the committing again the sins we have confessed.
We must desire as freely to forego our sins, as we do desire
God to forgive us our sins.

Confession of sin is a spiritual vomit. Now you know, a man
who is sick in his stomach, is heartily willing to be rid of that
load on his stomach; and so a man who is real in his confession
of sin, is as heartily willing to be rid of his sin, that lies as a
load upon his conscience, as any sick man can be heartily
willing to be rid of that load that lies upon his stomach.

The penitential confessor does as heartily desire to be delivered
from the power of his sins—as he does desire to be delivered
from the sting and punishment of his sins.


Excerpt from Cabinet of Choice Jewels
By Thomas Brooks, 1669

The difference between the godly & the ungodly

There is a wide difference--in both principle and
practice--between the the godly and the ungodly.

The affections of the godly are refined--and their
desires exalted. The inclinations of the ungodly
are corrupt--and their desires groveling.

Sin has but a tottering standing, and a momentary
abode--in the godly. But sin has fixed its throne,
and taken up its eternal residence--in the ungodly.

In the godly, grace and sin struggle for sovereignty.
In the ungodly, sin domineers and there is no struggle.

The godly is deeply concerned about world to come.
The ungodly has no concern about eternal realities.

The speech of the godly is seasoned with grace.
The discourse of the ungodly is insipid and vain.

The godly has his hope fixed on God.
The ungodly has no fear of God before his eyes.

The godly use the world without abusing it.
The ungodly, in using the world, abuse both themselves and it.

The godly confesses God in his daily life, and rejoices
with his whole heart in Him. The ungodly says in his
practice--"there is no God" and wishes in his heart,
that there were no God.

The godly adores the Creator above all else.
The ungodly worships the 'creature' more than the Creator.

The godly uses God's name with profoundest reverence,
and departs from iniquity. The ungodly profanes God's
name with impudence, and adds iniquity to sin.

The godly redeems his time.
The ungodly trifles away his time.

The godly studies his duty in obedience to all God's precepts.
The ungodly shakes himself loose from every command of God.

The godly forgives his foes.
The ungodly lays a snare for his foes.

The godly commits it to God to avenge his wrong.
The ungodly, fiery and tumultuous--seeks revenge.

The godly loves chastity in all things.
The ungodly wallows in uncleanness.

The godly is content with his condition.
The ungodly covets all the day long.

The godly is pure in heart. The heart of the
ungodly is like a cage full of unclean birds.

The godly walks at liberty in the ways of God.
The ungodly is the servant and slave of sin.

The Holy Spirit rules in the heart of the godly.
Satan rules in the heart of the ungodly.

The godly has his conversation in heaven.
The ungodly has his conversation in hell.


As there is such a wide difference in their principles
and practices--so also, in their eternal destinies.
God is faithful--He has promised felicity to the pious,
and threatened vengeance to the wicked. "The wicked
is thrust out in his wickedness; but the righteous has
hope in his death." Proverbs 14:32

The godly are under the blessing of God's love.
The ungodly are under the curse of God's law.

The godly with joy, draw water out of the wells of salvation.
The ungodly shall drink of the wrath of the Almighty.

To the godly pertain all the exceeding great and precious promises.
To the ungodly pertain all the threatenings of God.

Heaven shall be the palace of the godly!
Hell shall be the prison of the ungodly!

While the godly shall dwell through eternity with God, the
ungodly shall be driven away into everlasting darkness!

Thus, the righteous and wicked are separated in their
life, and divided in their death. They are divided . . .
in their principles,
in their practices,
in their choices,
in their joys,
in their thoughts,
in their company,
in their speech,
in their fears,
in their expectations,
in their death,
and through eternity itself!

(James Meikle, "The Traveler" June 14, 1758)

The transforming power of the Spirit!

"To all those in Rome who are loved by God
and called to be saints." Romans 1:7

Believers are separated from the world by the
effectual working of the Holy Spirit. The Spirit
calls them out from the world, and separates
them as effectually as if a wall were built
between them and it. He puts in them . . .
new hearts,
new minds,
new tastes,
new desires,
new sorrows,
new joys,
new wishes,
new pleasures,
new longings.

He gives them . . .
new eyes,
new ears,
new affections,
new opinions.

He makes them new creatures. They are born
again--and with a new birth they begin a new
existence. Mighty indeed is the transforming
power of the Spirit!

(J. C. Ryle, "The Lord's Garden")

Blessed are The Poor in Spirit

"Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew 5:3

"Blessed are the poor in spirit;" that is--the broken and humble in heart, who has no high thoughts or conceits of himself--but is lowly in his own eyes, like a young child.

"Blessed are the poor in spirit;" that is--he who has no lofty or puffed up spirit. The poor in spirit are those who are lowly, being truly conscious of their own unworthiness. None are poor in spirit--but the humble.

"Blessed are the poor in spirit;" that is--blessed are those whose spirits are brought into such a humble gracious frame, as willingly, quietly, and contentedly to lie down in a poor low condition--when it is the pleasure of the Lord to bring them into such a condition.

"Blessed are the poor in spirit;" that is--blessed are those who are truly and sincerely sensible of their spiritual needs, poverty, and misery. They see an utter inability and insufficiency in themselves, and in all other creatures to deliver them out of their sinful and miserable estate.

They see nothing in themselves upon which they dare
venture their everlasting estates, and therefore fly to the free, rich, sovereign, and glorious grace of God in Christ, as to their sure and only sanctuary!

They see their need of God's free grace to pardon them.

They see their need of Christ's righteousness to clothe them.

They see their need of the Spirit of Christ to purge, change, and sanctify them.

They see their need of more heavenly wisdom to counsel them.

They see their need of more . . .

-of the power of God--to support them,
-of the goodness of God--to supply them,
-of the mercy of God--to comfort them,
-of the presence of God--to refresh them,
-of the patience of God--to bear with them, etc.

They see their need of greater measures of faith
--to conquer their fears.

They see their need of greater measures of wisdom--
to walk holy, harmlessly, blamelessly, and exemplary
in the midst of temptations, snares, and dangers.

They see their need of greater measures of patience
--to bear their burdens without fretting or fainting.

They see their need of greater measures of zeal
and courage--to bear up bravely against all sorts
of opposition, both from within and from without.

They see their need of greater measures of love
--to cleave to the Lamb, and to follow the Lamb
wherever He goes.

They see their need of living in a continual dependence upon God and Christ--for fresh influences, incomes, and supplies of grace, of comfort, of strength--by which they may be enabled . .

-to live for God,
-to walk with God,
-to glorify God,
-to bring forth fruit to God,
-to withstand all temptations which
-tend to lead the heart away from God.

"Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew 5:3

Thomas Brooks, "A Cabinet of Choice Jewels" 1669

Blessed are those who mourn

"Blessed are those who mourn, for they will be comforted."
Matthew 5:4

"Blessed are those who mourn;" that is—such as who mourn for sin with an exceeding great mourning.

"Blessed are those who mourn;" that is—those who mourn for sin with a funeral sorrow, as the word signifies.

"Blessed are those who mourn;" that is—those who mourn for sin as a man mourns for the loss of his only son, Zech. 12:10, or as Jacob mourned for Joseph, or as David mourned for Absalom, or as the people mourned for the loss of good Josiah, 2 Chron. 35:24-25.

"Blessed are those who mourn;" that is—those who mourn for secret sins as well as open sins.

"Blessed are those who mourn;" that is—those who mourn for sins against grace as well as for sins against the law.

"Blessed are those who mourn;" that is—those who mourn for sin as the greatest evil in the world.

"Blessed are those who mourn;" that is—those who mourn for his own sins, Ezek. 7:16; as David did, Psalm 51; or as Ephraim did, Jer. 31:18-19; or as Peter did, Mat. 26:75; or as Mary Magdalene did, Luke 7:38

"Blessed are those who mourn;" that is—those who mourn for the sins of others as well as for his own, as David did, Psalm 119:136, 158; or as Jeremiah did, Jer. 13:17; or as Lot did, 2 Peter 2:7-8; or as they did in that Ezek. 9:4.

"Blessed are those who mourn;" that is—those who mourn under the sense of their spiritual needs.

"Blessed are those who mourn;" that is—those who mourns under the sense of their spiritual losses—such as loss of communion with God, loss of the favor of God, loss of the presence of God, loss of the exercise of grace, loss of the joys of the Spirit, loss of inward peace, etc.

"Blessed are those who mourn;" that is—those who mourn not only for their own afflictions and miseries—but also for the afflictions and miseries of other believers, as Nehemiah did, Neb. 1:2-4; or as Jeremiah did, Jer. 9:1-2; or as Christ did when he wept over Jerusalem, Luke 19:41-42.

"Blessed are those who mourn;" that is—those who mourn because they cannot mourn for these things; or who mourn because they can mourn no more; or who mourn because God has so little honor in their hearts, or in their house, or in their life, or in the world, or in the churches.

Excerpt from Thomas Brooks, 1669

A Physician's View of the Crucifixion of Jesus Christ

By Dr. C. Truman Davis


About a decade ago, reading Jim Bishop’s The Day Christ Died, I realized that I had for years taken the Crucifixion more or less for granted — that I had grown callous to its horror by a too easy familiarity with the grim details and a too distant friendship with our Lord. It finally occurred to me that, though a physician, I didn’t even know the actual immediate cause of death. The Gospel writers don’t help us much on this point, because crucifixion and scourging were so common during their lifetime that they apparently considered a detailed description unnecessary.

So we have only the concise words of the Evangelists: “Pilate, having scourged Jesus, delivered Him to them to be crucified — and they crucified Him.” I have no competence to discuss the infinite psychic and spiritual suffering of the Incarnate God atoning for the sins of fallen man. But it seemed to me that as a physician I might pursue the physiological and anatomical aspects of our Lord’s passion in some detail.

What did the body of Jesus of Nazareth actually endure during those hours of torture?

This led me first to a study of the practice of crucifixion itself; that is, torture and execution by fixation to a cross. I am indebted to many who have studied this subject in the past, and especially to a contemporary colleague, Dr. Pierre Barbet, a French surgeon who has done exhaustive historical and experimental research and has written extensively on the subject.

Apparently, the first known practice of crucifixion was by the Persians. Alexander and his generals brought it back to the Mediterranean world — to Egypt and to Carthage. The Romans apparently learned the practice from the Carthaginians and (as with almost everything the Romans did) rapidly developed a very high degree of efficiency and skill at it. A number of Roman authors (Livy, Cicer, Tacitus) comment on crucifixion, and several innovations, modifications, and variations are described in the ancient literature. For instance, the upright portion of the cross (or stipes) could have the cross-arm (or patibulum) attached two or three feet below its top in what we commonly think of as the Latin cross. The most common form used in our Lord’s day, however, was the Tau cross, shaped like our T.

In this cross, the patibulum was placed in a notch at the top of the stipes. There is archeological evidence that it was on this type of cross that Jesus was crucified. Without any historical or biblical proof, Medieval and Renaissance painters have given us our picture of Christ carrying the entire cross. But the upright post, or stipes, was generally fixed permanently in the ground at the site of execution and the condemned man was forced to carry the patibulum, weighing about 110 pounds, from the prison to the place of execution.

Many of the painters and most of the sculptors of crucifixion, also show the nails through the palms. Historical Roman accounts and experimental work have established that the nails were driven between the small bones of the wrists (radial and ulna) and not through the palms. Nails driven through the palms will strip out between the fingers when made to support the weight of the human body. The misconception may have come about through a misunderstanding of Jesus’ words to Thomas, “Observe my hands.” Anatomists, both modern and ancient, have always considered the wrist as part of the hand.

A titulus, or small sign, stating the victim’s crime was usually placed on a staff, carried at the front of the procession from the prison, and later nailed to the cross so that it extended above the head. This sign with its staff nailed to the top of the cross would have given it somewhat the characteristic form of the Latin cross.

But, of course, the physical passion of the Christ began in Gethsemane. Of the many aspects of this initial suffering, the one of greatest physiological interest is the bloody sweat. It is interesting that St. Luke, the physician, is the only one to mention this. He says, “And being in agony, He prayed the longer. And His sweat became as drops of blood, trickling down upon the ground.” Every ruse (trick) imaginable has been used by modern scholars to explain away this description, apparently under the mistaken impression that this just doesn’t happen. A great deal of effort could have been saved had the doubters consulted the medical literature. Though very rare, the phenomenon of Hematidrosis, or bloody sweat, is well documented. Under great emotional stress of the kind our Lord suffered, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process might well have produced marked weakness and possible shock.

After the arrest in the middle of the night, Jesus was next brought before the Sanhedrin and Caiphus, the High Priest; it is here that the first physical trauma was inflicted.

A soldier struck Jesus across the face for remaining silent when questioned by Caiphus. The palace guards then blind-folded Him and mockingly taunted Him to identify them as they each passed by, spat upon Him, and struck Him in the face.

In the early morning, battered and bruised, dehydrated, and exhausted from a sleepless night, Jesus is taken across the Praetorium of the Fortress Antonia, the seat of government of the Procurator of Judea, Pontius Pilate. You are, of course, familiar with Pilate’s action in attempting to pass responsibility to Herod Antipas, the Tetrarch of Judea. Jesus apparently suffered no physical mistreatment at the hands of Herod and was returned to Pilate.

It was then, in response to the cries of the mob, that Pilate ordered Bar-Abbas released and condemned Jesus to scourging and crucifixion. There is much disagreement among authorities about the unusual scourging as a prelude to crucifixion. Most Roman writers from this period do not associate the two. Many scholars believe that Pilate originally ordered Jesus scourged as his full punishment and that the death sentence by crucifixion came only in response to the taunt by the mob that the Procurator was not properly defending Caesar against this pretender who allegedly claimed to be the King of the Jews. Preparations for the scourging were carried out when the Prisoner was stripped of His clothing and His hands tied to a post above His head. It is doubtful the Romans would have made any attempt to follow the Jewish law in this matter, but the Jews had an ancient law prohibiting more than forty lashes. The Roman legionnaire steps forward with the flagrum (or flagellum) in his hand. This is a short whip consisting of several heavy, leather thongs with two small balls of lead attached near the ends of each. The heavy whip is brought down with full force again and again across Jesus’ shoulders, back, and legs.

At first the thongs cut through the skin only.

Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. The small balls of lead first produce large, deep bruises which are broken open by subsequent blows. Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue. When it is determined by the centurion in charge that the prisoner is near death, the beating is finally stopped. The half-fainting Jesus is then untied and allowed to slump to the stone pavement, wet with His own blood.

The Roman soldiers see a great joke in this provincial Jew claiming to be king. They throw a robe across His shoulders and place a stick in His hand for a scepter. They still need a crown to make their travesty complete. Flexible branches covered with long thorns (commonly used in bundles for firewood) are plaited into the shape of a crown and this is pressed into His scalp. Again there is copious bleeding, the scalp being one of the most vascular areas of the body.

After mocking Him and striking Him across the face, the soldiers take the stick from His hand and strike Him across the head, driving the thorns deeper into His scalp.

Finally, they tire of their sadistic sport and the robe is torn from His back. Already having adhered to the clots of blood and serum in the wounds, its removal causes excruciating pain just as in the careless removal of a surgical bandage, and almost as though He were again being whipped the wounds once more begin to bleed. In deference to Jewish custom, the Romans return His garments. The heavy patibulum of the cross is tied across His shoulders, and the procession of the condemned Christ, two thieves, and the execution detail of Roman soldiers headed by a centurion begins its slow journey along the Via Dolorosa.

In spite of His efforts to walk erect, the weight of the heavy wooden beam, together with the shock produced by copious blood loss, is too much. He stumbles and falls. The rough wood of the beam gouges into the lacerated skin and muscles of the shoulders. He tries to rise, but human muscles have been pushed beyond their endurance. The centurion, anxious to get on with the crucifixion, selects a stalwart North African onlooker, Simon of Cyrene, to carry the cross. Jesus follows, still bleeding and sweating the cold, clammy sweat of shock, until the 650 yard journey from the fortress Antonia to Golgotha is finally completed. Jesus is offered wine mixed with myrrh, a mild analgesic mixture. He refuses to drink. Simon is ordered to place the patibulum on the ground and Jesus quickly thrown backward with His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly, he moves to the other side and repeats the action, being careful not to pull the arms to tightly, but to allow some flexion and movement. The patibulum is then lifted in place at the top of the stipes and the titulus reading, “Jesus of Nazareth, King of the Jews,” is nailed in place.

The left foot is now pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The Victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating pain shoots along the fingers and up the arms to explode in the brain — the nails in the wrists are putting pressure on the median nerves.

As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail through His feet. Again there is the searing agony of the nail tearing through the nerves between the metatarsal bones of the feet. At this point, as the arms fatigue, great waves of cramps sweep over the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by his arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically, he is able to push Himself upward to exhale and bring in the life-giving oxygen.

It was undoubtedly during these periods that He uttered the seven short sentences recorded:

The first, looking down at the Roman soldiers throwing dice for His seamless garment, “Father, forgive them for they know not what they do.”

The second, to the penitent thief, “Today thou shalt be with me in Paradise.”

The third, looking down at the terrified, grief-stricken adolescent John — the beloved Apostle — he said, “Behold thy mother.” Then, looking to His mother Mary, “Woman behold thy son.”

The fourth cry is from the beginning of the 22nd Psalm, “My God, my God, why has thou forsaken me?”

Jesus experienced hours of limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain where tissue is torn from His lacerated back as He moves up and down against the rough timber. Then another agony begins -- a terrible crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. One remembers again the 22nd Psalm, the 14th verse: “I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels.”

It is now almost over.

The loss of tissue fluids has reached a critical level; the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissue; the tortured lungs are making a frantic effort to gasp in small gulps of air. The markedly dehydrated tissues send their flood of stimuli to the brain. Jesus gasps His fifth cry, “I thirst.”

One remembers another verse from the prophetic 22nd Psalm: “My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou has brought me into the dust of death.” A sponge soaked in posca, the cheap, sour wine which is the staple drink of the Roman legionaries, is lifted to His lips. He apparently doesn’t take any of the liquid.

The body of Jesus is now in extremes, and He can feel the chill of death creeping through His tissues.

This realization brings out His sixth words, possibly little more than a tortured whisper, “It is finished.” His mission of atonement has completed. Finally He can allow his body to die.

With one last surge of strength, he once again presses His torn feet against the nail, straightens His legs, takes a deeper breath, and utters His seventh and last cry, “Father! Into thy hands I commit my spirit.”

The rest you know.

In order that the Sabbath not be profaned, the Jews asked that the condemned men be dispatched and removed from the crosses. The common method of ending a crucifixion was by crurifracture, the breaking of the bones of the legs. This prevented the victim from pushing himself upward; thus the tension could not be relieved from the muscles of the chest and rapid suffocation occurred. The legs of the two thieves were broken, but when the soldiers came to Jesus they saw that this was unnecessary.

Apparently, to make doubly sure of death, the legionnaire drove his lance through the fifth interspace between the ribs, upward through the pericardium and into the heart. The 34th verse of the 19th chapter of the Gospel according to St. John reports: “And immediately there came out blood and water.” That is, there was an escape of water fluid from the sac surrounding the heart, giving postmortem evidence that Our Lord died not the usual crucifixion death by suffocation, but of heart failure (a broken heart) due to shock and constriction of the heart by fluid in the pericardium.

Thus we have had our glimpse — including the medical evidence — of that epitome of evil which man has exhibited toward Man and toward God. It has been a terrible sight, and more than enough to leave us despondent and depressed. How grateful we can be that we have the great sequel in the infinite mercy of God toward man — at once the miracle of the atonement (at one ment) and the expectation of the triumphant Easter morning.

Are you moved by what Jesus did for you on the cross? Do you want to receive the salvation Jesus purchased for you at Calvary with His own blood? Pray this prayer with me:

Dear Lord Jesus,

I know that I am a sinner and need your forgiveness. I believe that You died on the cross for my sins and rose from the grave to give me life. I know You are the only way to God so now I want to quit disobeying You and start living for You. Please forgive me, change my life and show me how to know You. In Jesus' name. Amen.