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A Moment With The King

Blessed Reciprocity by Edward Payson

The Reciprocal Interest of Christ and His People.


The most learned, judicious and pious commentators, both Jewish and Christian, have ever considered this book, as a kind of parable, or allegory, which represents in a highly figurative, but striking manner, the mutual affection which subsists between Christ and his church. The correctness of this view is confirmed by the fact, that in both the Old and New Testaments, Christ is often represented as the husband of his church, whilst the church is styled the bride, the Lamb’s wife. The apostle in­deed, intimates, that the marriage union was designed by God is exemplify the union between the Saviour and his people, —adding, this is a great mystery. And however strange or im­proper some of the figurative expressions in this book, which refer to that mystery, may appear to us, they are perfectly agreeable to the manners and language of eastern nations, and were deemed fit and proper by those in whose age and country they were written.

The persons who are introduced as speaking in this allegori­cal drama, are Christ, his church and her companions, who are called the daughters of Jerusalem. The words of our text were uttered by the church. I need not tell you to whom they refer. I need not tell you that Christ, and he alone, is emphatically the beloved of his church. He it is, whom having not seen they love; for Christ himself informs us, that he has not a real dis­ciple on earth, who does not love him more than possessions, friends or life itself. Now every such disciple, every real Christian may say, Christ is mine and I am his. To illustrate and estab­lish this assertion is my present design.

I. Every real Christian may say, Christ is mine. There are five different ways in which anything may become ours. The first is by formation, or production. In this way the arti­cles which we construct, and the fruits of the earth which our labor produces, become ours. The second is by purchase, or exchange. In this way we obtain many things which were pre­viously the property of others. The third is by inheritance. In this manner we become possessed of the property of deceased relatives. The fourth is by conquest. In this manner many things are acquired, especially by sovereign princes. The last is by gift. In this manner whatever is bestowed on us by the generosity of others, becomes our property. Among all these ways, there is only one in which Christ can become ours. He cannot become ours by formation, for he created us, and not we him. He cannot become ours by right of inheritance; for we are the offspring of a degenerate race and can inherit nothing from them but sin and misery. He cannot become ours by pur­chase; for he will not sell himself, and if he would, who is rich enough to pay the price? He cannot become ours by conquest, for who is able to overcome Omnipotence? There is but one other way in which anything can become ours, viz. by gift; and in this way Christ becomes the property of all his people.

In the first place, he is given to them by his Father. Herein is love, not that we loved God, but that he loved us, and gave his Son that he might be a propitiation for our sins. God so loved the world that he gave his only begotten Son. And again, he gave him to be head over all things to his church.

In the second place, Christ gives himself to his people. He loved me, says the apostle, and gave himself for me. Christ loved the church and gave himself for it. In thus giving him­self for us, he gave himself to us; for he speaks of giving us his flesh to eat, his blood to drink, his soul to be an offering for our sins, and his Spirit to dwell in and sanctify us. Since then Christ is thus given to us by his Father, and by himself, noth­ing is necessary to make him ours but the cordial reception of this gift. But every Christian does cordially receive him, by faith, as the free, unmerited gift of God, and thus Christ be­comes his, so that he may exclaim, My beloved is mine, my Sa­viour, my Head, my Life, my everlasting portion.
II. And as Christ is the property of all true Christians, so, all Christians are his.

We have already mentioned the various ways in which the property of anything may be acquired. In all these ways Christians are the property of Christ. In the first place, they are his by creation; for by him and for him they were created. Their existence is not only given, but preserved by him; for he upholds all things by the word of his power. He it is that made us, and not we ourselves; so that we are the sheep of his pasture and the people of his hand.

In the second place, they are his by inheritance; for we are told that the Father hath appointed him heir of all things. As the first-born and only begotten Son of God, he is sole heir of all the Father’s possessions. Of this ample inheritance, the church is, in an especial manner, a part; for we read that the Lord’s portion is his people; Israel is the lot of his inheritance.
In the third place, they are his by purchase; for he has bought them, bought them with his own blood. If it be asked, how he could purchase what was already his own; I reply, though they were his by right of creation and of inheritance, yet they had fraudulently sold themselves to other masters, and by so doing had forfeited their lives into the hands of justice. The justice of God, and the law of God, had a claim upon them which must be satisfied, before the Saviour could claim them as his. This claim Christ satisfied. He gave himself a sacrifice in their stead, and thus redeemed or ransomed them from the curse of the law and from the fires of hell. Hence the language of the apostle, ye have sold yourselves for naught and ye shall be ransomed without money. They are so. Ye know, says the apostle to Christians, that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot. Ye are not therefore your own ye are bought with a price.

In the fourth place, Christians are the property of Christ by right of conquest. If it be asked, how it could be necessary, that Christ should acquire the possession of them both by pur­chase and conquest, I answer, after he had paid the price of their redemption, the tyrants to whom they had sold themselves refused to give them up. They had sold themselves to sin, and thus became its slaves; for whoso committeth sin is the slave of sin, and in consequence of this, they were held as captives by the cord of their iniquities. By thus becoming slaves to sin, they had rendered themselves the captives of satan, so that they were led captive by him at his will, and he as a strong man armed, kept possession of their hearts as his castle. Being then the captives of him who has the power of death, they became subject to death, and liable to be shut up, not only in the grave, but in hell. From all these tyrants, it therefore becomes neces­sary to rescue them by force. This Christ has done. He, as the Lord of hosts, the Lord strong and mighty in battle, is strong­er than the strong man armed. By the power of his grace he saves his people from their sins, breaking the otherwise inde­structible cords in which they were bound. He has also defeat­ed and spoiled the principalities and powers of darkness, tri­umphing over them in his cross. He has entered the dominions of death, taken away his sting, and received the keys both of the grave and of hell. Hence we are told, that when he as­cended on high, he led captivity captive, that is, he led as cap­tives those enemies, who had captivated and enslaved his peo­ple. Nor was this all! It was also necessary that he should conquer his people, for they had become enemies to him, by wicked works. The language of their hearts and of their con­duct was, “We will not have this man to reign over us.” What was the state of their hearts we may learn from the impressive lan­guage of the Apostle. The weapons of our warfare, says he, are mighty through God to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ. From this passage, it appears that the minds of men are full of strong holds, high things, and lofty imaginations, which oppose and keep out the knowledge of God; and all these things Christ is obliged to cast down and destroy, before his people become willing to obey him. Well then may it be said that they are his by right of conquest.

Hence, lastly, they become his by gift. In the first place, they are given to him by his Father. This is asserted in places too numerous to mention. We shall quote but one. Speaking of Christians in his last intercessory prayer, he says to his Fath­er, “Thine they were, and thou gayest them to me; and all thine are mine.”

In the second place, all true Christians have voluntarily given themselves to Christ. Conquered by his grace, constrained by his love, and gratefully affected by what he has done for them, they have freely and joyfully given away themselves to him, to be his forever, and consecrated all their powers and faculties to his service. Thus a union is formed between Christ and his church, which is by the inspired writers compared to the mar­riage union, and to that which subsists between the head and the members of the human body. He becomes bound to them, and they to him, by the bonds of an everlasting covenant, which shall never be broken; and they may therefore triumphantly exclaim, Our beloved is ours and we are his, and nothing shall ever dissolve this union or separate us from him. But it may perhaps be asked, since Christ is but one and Christians are many, how can each individual Christian possess Christ, so as to say with propriety, Christ is mine? I answer, because there is a sufficiency in Christ for all. He is infinite, and Christians are finite; and all finite beings united cannot exhaust infinity. Besides, it is the nature of every blessing which God has given us to be shared in common, that each one may possess it, with­out excluding others. Take for instance the sun. God design­ed this luminary to be a common blessing. There is therefore light and heat in it sufficient for all. Each one of you my friends derives the same advantages from the sun, as if there were no person to share them with you. What if thousands and millions in other parts of the world, and in other planets around it, are at this moment possessing and rejoicing in the sun’s light and warmth? Does that at all deprive you of these blessings? Is not the sun still as much yours as your happiness requires? Could it be more perfectly yours, if you were the only being on whom it shines? Now Christ is the Sun of righteousness, and everyone who will look to him as such, may possess him as perfectly as if there were not another Christian in the world, to share in his beams. Hence, as every person who has eyes, may say, the sun is mine, God has given it to me, to warm, enligh­ten, and guide me; so every Christian may say, Christ is mine; God has given him to me, to bless, to guide and save me with an everlasting salvation.

The subject we have been considering, my friends, is to the Christian, full, not only of consolation, but of instruction. To some of the most important truths which it teaches, I propose to call your attention.
1. From this subject you may learn something of the worth and interest of the Christian’s portion. A pious man once visi­ted a friend, who had recently come into possession of a very large landed property. His friend, after some conversation, led him to the top of his house which commanded an extensive pros­pect, and directing his attention successively to a great number of valuable objects, added, after the mention of each particular, “that is mine.” After he had finished the long catalogue of his possessions, his guest asked, “Do you see yonder cottage on the waste? There lives a poor widow who can say more than you can; she can say, Christ is mine.” My friends, did the rich man or the poor widow, possess the more valuable property? But the very question is dishonorable to Christ. Could the rich man have pointed to the sun and moon, the planets, and the fixed stars, and said with truth, all these are mine; still his posses­sions, weighed against the poor widow’s treasure, would have been lighter than vanity. The Creator must be worth infinitely more than the whole creation. He can do that for those who possess him, which the whole creation cannot do. He can wash away their sins, he can sanctify their natures, he can support them under afflictions, he can prepare them for death, he can fill their souls with happiness, and he can make that happiness eternal; neither of which the whole creation could do for its pos­sessor. O how rich then, how incalculably rich is the poorest Christian! He is the only being who is not now able and who never will be able to calculate the worth of his possessions. In possessing Christ, he possesses all things, for he possesses him who created and who disposes of all things. He is a joint heir with him who is heir of all things. Well then might the Apos­tle say to Christians, all things are yours. Well may Christ say to his poorest disciple, I know thy poverty, but thou art rich. And well may every Christian, contemplating his portion, cry, Thanks, thanks be unto God for his unspeakable gift!

  1. We may learn from our subject to whom this incompara­ble gift belongs; who it is that without presumption, may say, Christ is mine. Every man, my friends, may say this, who can with truth repeat the other part of our text; who can truly say, Christ is my beloved and I am his property. The relation be­tween Christ and his people, like that between a father and a son, is mutual. As no man can say respecting another, he is my father, unless he can truly add, I am his son; so no one can say of Christ, he is mine; unless he can truly add, I am his; and no one can in this sense say, I am Christ’s, unless he has freely given himself to Christ, to be his forever. Nor can anyone thus give himself to Christ, who does not love him with su­preme affection, who cannot say, he is emphatically my beloved. Can you then my friends say this? Is Christ emphatically he whom your souls love? Have you freely and joyfully given yourselves to him, in an everlasting covenant, to be his and his only? If so, he has no less freely given himself to you. He has loved you and given himself for you, for his language is, “I love them that love me.” Whenever then you can be sure that you love Christ, you may feel assured that he loves you. When you can with truth say, I am Christ’s, you may always with truth add, Christ is mine.

But those who cannot with truth utter the whole of this pas­sage cannot with truth utter any part of it; and if they attempt so to do, they will put asunder what God has joined, and final­ly perish in their own unbelief.

  1. From this subject, my Christian friends, you may learn the extent of your duty. I am Christ’s, are words easily said, but the engagements which they imply are not so easily fulfill­ed. If we are his, we are no longer our own. If we are his, then everything that we possess is his—our time, our posses­sions, our strength, our influence, our powers of body and fac­ulties of mind, all are his, and must be consecrated to his ser­vice and glory; and if we love him supremely, they will be so, for the whole man ever follows the heart. The object which possesses our hearts will possess ourselves. And if we are Christ’s, we shall make his cause our own, his interest our own, his honor our own, and shall rejoice when we are counted wor­thy to suffer pain and shame for his name. This the apostle speaks of, as a truth with which he presumed all Christians were acquainted. What, know ye not that ye are not your own, for ye are bought with a price? Glorify God therefore, in your bodies and your spirits which are God’s. For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord’s. If this view of the obligations which are implied in saying, I am Christ’s, appears discouraging, consider for your own encourage­ment,
  2. How great are the privileges which result from an ability to say, Christ is mine. If Christ is yours, then all that he pos­sesses is yours. His power is yours to defend you, his wisdom and knowledge are yours to guide you, his righteousness is yours to justify you, his Spirit and grace are yours to sanctify you; his heaven is yours to receive you. He is as much yours as you are his, and as he requires all that you have to be given to him, so he gives all that he has to you. Come to him, then, with holy boldness and take what is your own. Remember you have al­ready received what is most precious, and what it was most dif­ficult for him to give, his body, his blood, his life. And surely he who has given them, will not refuse you smaller blessings. If when you were enemies to God, you were reconciled to him by the death of his Son, much more, being reconciled, you shall be saved by his life. You will never live happily or usefully, you will never highly enjoy or greatly adorn religion, until you can feel that Christ, and all that he possesses, are yours; and learn to come and take them as your own. Then you will have all and abound, and find that in possessing Christ you do in­deed possess many things.
  3. From this subject, my professing friends, you may learn what is the nature of the ordinance which you are about to cel­ebrate, and what you are about to do at the Lord’s table. In this ordinance we give ourselves to Christ, and he gives himself to us. He gives us himself in the symbols of his body and blood, and we renew the dedication of ourselves to him. He gives himself to us as a sacrifice slain for our sins, and we pre­sent ourselves as living sacrifices, holy and acceptable to him. This is the language of our conduct at the Lord’s table. Is it also the language of your hearts? Are they saying, Christ, my friend, my beloved is mine, and I am his —willingly, joy­fully his? If so, come and receive Christ, for he is yours. Come and give yourself to Christ, for you are his.

One word to those who are about to depart, and I have done. You have heard, my friends, that those who will give themselves to Christ shall receive him in return. This exchange I now propose to you. I offer you Christ’s heart in exchange for yours.


Why Should You Spend Your Life Studying Christian Theology – part

Why Should You Spend Your Life Studying Christian Theology – part a

O God, You have taught me from my youth;

And to this day I declare Your wondrous works. 

Now also when I am old and grayheaded,

O God, do not forsake me,

Until I declare Your strength to this generation,

Your power to everyone who is to come.

Psalms 71:17-18

 

Introduction Questions:

  • How do people within the modern church view Christian theology today?
  • How big is the theology section of our local “Christian” book store?  What is the biggest section called?
  • How do people outside the church view Christian Theology?
  • Who should be concerned with Christian theology?
  • How does Ps. 71:17-18 explain how the Christian should view Christian theology?

Reymond offers 5 reasons why Christian theology deserves the church’s and the world’s highest interest and respect.  By Christian theology, we mean the study of the Scriptures of the Old and New Testaments by means of the historical, grammatical and theological approach.

  1. The example of Jesus’ own theological method
  2. Christ’s mandate to the church to disciple and teach all nations
  3. The apostolic model
  4. The example and activity of the New Testament church
  5. The very nature of Holy Scripture and the revealed Word of God

1 – The Example of Jesus’ Own Theological Method

Jesus Regarded the Old Testament As Historical

Jesus regarded the old testament as historically accurate.  Just using Matthew’s gospel alone as an example, Jesus refers to the following Old Testament events.  In each case, He represents these events as historically true and accurate.

  • Matt. 19:4-5 – creation of Adam & Eve
  • Matt. 23:35 – murder of Abel
  • Matt. 24:37 – the times of Noah and the Genesis flood
  • Matt. 10:15 – the destruction of Sodom and Gomorrah
  • Matt. 22:31-32 – the Word of God coming to Moses
  • Matt. 12:3-4 – David’s eating the bread of the presence
  • Matt. 23:35 – the stoning of Zechariah
  • Matt. 12:40 – the swallowing of Jonah by the great fish
  • Matt. 12:41 – Jonah’s preaching and Ninevah’s repentance
  • Matt. 8:11; 13:14; 15:7-8; 24:15 – allusions to other Old Testament characters such as Abraham, Isaac, Jacob, Isaiah, and Daniel

Jesus Regarded the Old Testamament  As Inspired

There are also several passages in Matthew that show that Jesus regarded the Old Testament Scriptures as the very words of God.

 

And He answered and said to them, “Have you not read that He who made them at the beginning ‘made them male and female,’ and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? – Matt 19:4-5

Notice that Jesus attributes the words from Genesis 2:24 as coming from “He who made them at the beginning” (God).

 

But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying,  “I am the God of Abraham, the God of Isaac, and the God of Jacob’ ? God is not the God of the dead, but of the living.” – Matt. 22:31-32

In this passage, Jesus attributes the words of Exodus 3:6 as being “spoken to you by God”.  He regarded these words as being spoken to Moses and to His own contemporaries (and therefore even to us).  Moreover, Jesus even hung his argument on the present tense verb “I am”, showing that Abraham was still alive and would be resurrected someday from death.  This is amazing.  This shows that Jesus believed that the words of Scripture were so carefully superintended by the Holy Spirit that even a particular verb tense, being without error, could be trusted to support a Christian doctrine.

 

He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying:

    “The LORD SAID TO MY LORD,

    ‘Sit at My right hand,

    Till I make Your enemies Your footstool’ ”?

If David then calls Him “Lord,’ how is He his Son?” – Matt. 22:43-45

In the above passage, Jesus bases His argument that He is the Son of God on Psalms 110.  He tells us that David was superintended by the Holy Spirit (“in the Spirit”).  He also hangs his entire argument on David’s use of the word ‘adon’ (lord).

 

We could examine many other such texts within the Gospels that show that Jesus regarded the Old Testament as inspired scripture.  But we will stop here.

Does the Old Testament Demand the Killing of Other Human Beings for Religious Reasons?

Whenever we examine Jesus’s endorsement of the historicity of the Old Testament, the following question will often arise.  Did the God of the Old Testament demand people to kill other people for religious reasons.  Examples of this can be found in Deut. 2:34 “We took all his cities at that time, and we utterly destroyed the men, women, and little ones of every city; we left none remaining.”, Deut. 3:6 “And we utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women, and children of every city.”  Also, some will quote the “imprecatory” (invoking a curse from God) Psalms in Ps. 5:10;10:15;55:15;69:22-25; 109:9-13).  Do these not show that the Old Testament condones the same kind of violence that many find repulsive in the radical Islamic terrorism of today.  There are many examples in scripture where God calls on Israel to destroy its enemies.  Would Jesus agree with such practices?

 

As Christian’s we must be able to provide an answer to our culture, which today often prides itself with being tolerant.  The following are reasons why God at times commanded the killing of other human beings within the Old Testament for religious reasons, and why Jesus has commanded us to “love your enemies” (Matt 5:44, Luke 6:27,35)

  • The Old Testament also forbids all forms of personal vengeance and commands us to “love your neighbor as yourself” (Lev. 19:17-18)
  • The Old and New Testaments are in harmony in declaring that vengeance belongs to the Lord alone.  “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.” – Romans 12:19 (also see Deut. 32:35)
  • The “imprecatory” Psalms are all prayers in which the psalmist commits His problems to God and leaves it up to God to take vengeance.  They show the psalmist’ obedient faith towards God and non-retaliatory intent toward man, expressing indignation regarding his enemies flaunting of God’s holy name.  The psalmist main concern is the vindication of God’s name and therefore an expression of a perfect hatred (Ps. 139:21-22).
  • Jesus and the apostles also pronounced curses towards their enemies (see Matt. 23:13; Gal. 1:8; Rev. 19:1-5)
  • The destruction of those who wished to harm Israel was necessary for preserving the seed of the Messiah.  For example, when Sihon the Kind of the Amorites “gathered all his people together and went out against Israel in the wilderness, and he came to Jahaz and fought against Israel.” (Num 21:23), the Amorites posed a threat to the continuation of the people of God and the fulfillment of the Abrahamic promise.
  • Deut. 9:4 is very clear that God ordered the destruction of the Canaanites because of their own wickedness, “Do not think in your heart, after the LORD your God has cast them out before you, saying, ‘Because of my righteousness the LORD has brought me in to possess this land’; but it is because of the wickedness of these nations that the LORD is driving them out from before you.” – Deut. 9:4  This principle of the destruction of the wicked is also displayed in the world wide flood and the destruction of Sodom and Gomorrah.  The new testament is in full agreement with setting forth these events as examples for us today, that if we do not turn and repent towards God, we will likewise suffer His everlasting wrath.

For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment;  and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly;  and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; – 2 Peter 2:4-6

 

But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.  And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.  – Jude 5-7

Think and Ponder – Questions to Consider

bible5Who is the Word in John 1:1?
What does this mean to you — In the beginning was the Word, and the Word was with God, and the Word was God? John 1:1
What does it mean – Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God? John 1:13
Who are the ones who look for the blessed hope of Christ’s return? Titus 2:12-14
Whom did Jesus die for? Titus 2: 14
Who are the US in Titus 2:13-14?
Whom did Jesus redeem by His precious blood? Titus 2:13-14
Who are the peculiar peoples who are to be zealous of good works? Titus 2: 14
Whom did Jesus call? John 10:3
Who hear and know His voice? John 10:4
Whom did Jesus lay down His life for? John 10:15
Who is the door and the only way to God? John 10:7-9
Who is the Good Shepherd? John 10:11
What did the Good Shepherd give? John 10:11
What does it mean “The” sheep? John 10:11
What does it mean, “I know my sheep and am known of mine?” John 10: 14
Whom did Jesus lay down His life for? John 10:15
What is meant that I have other sheep? John 1016
Who took up His life again? John 10: 17
What does it mean, “No man took my life from me, but I lay it down of myself?” John 10:18
Who believe not? John 10 26
Who hears God’s voice and who does He know and who follows Him? John 10 27
What does He give those who believe? John 10:28
Who gave the believers to Jesus? John 10 29
Who is greater than any human being? John 10:29
Who is Jesus? John 10:30
Who does Jesus say you see when you see Him? John 14:7, 9
Who choose whom? John 15:16

Think and Ponder,
Lynn

The Sovereignty of God # 6

Mose public domainExcerpt from “The Attributes of God” By Arthur W. Pink

“It was God in the exercise of His high sovereignty which placed Satan and his angels, Adam, and Israel in their respective responsible positions. But so far from His sovereignty taking away responsibility from the creature, it was by the exercise thereof that He placed them on this conditional footing, under such responsibilities as He thought proper; by virtue of which sovereignty, He is seen to be God over all. Thus, there is perfect harmony between the sovereignty of God and the responsibility of the creature. Many have most foolishly said that it is quite impossible to show where divine sovereignty ends and creature accountability begins. Here is where creature responsibility begins—in the sovereign ordination of the Creator. As to His sovereignty, there is not and never will be any “end” to it!”

It is God who decides about all of His creation, remember He is the Master Potter and we are but clay. Remember too that it is God who decided he wanted to create the littlest of creatures and the great white bears. It is He who decided to create a vase universe and to divide the world with land and water, it was He who chose to create angels of all different positions and to make and place mankind under the angels now in time, but when the world comes to an end we will be higher than an angel. God is great and God is good. And we can trust Him with all that He has done and is doing. To God be all the glory.

Lynn

With permission from Grace Gems – http://www.gracegems.org:80/

A Life of Faith

money jar public domain(Gleanings from the Inner Life of Ruth Bryan)

“The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me.” Galatians 2:20

Jesus is very precious; and a life of faith in Him, by the power of the Holy Spirit, is . . .very blessed, world-conquering, Satan-overcoming,
sin-subduing.

So many people hang on to their money, as if it where more precious than the Lord, but the Lord is the best treasure to lay up in your heart. Think and Ponder.
Lynn

With permission from Grace Gems – To visit Grace Gems go to: http://www.gracegems.org/

Riding the Waves

Noah Public DomainYou know how you can read the Scriptures over and over and miss something so neat, well that happened to me this morning. I am reading a little 3 X 5 book by F.B. Meyer called “Our Daily Homily.” This little book is just filled with rose petals that are dropped at our feet. Oh what a wonderful fragrance and joy I have received form it. I was on page 8 under the section God remembered Noah where I read: “He could not forget, because He rode the waters with His child. – He said, “Come thou into the Ark,” evidently He was inside; and when it is said that God shut him in, it was from inside that the door was locked. Whatever happened to Noah was an experience from his Almighty Friend. They had walked together on the earth; they now shared together the seclusion of the Ark. God is identified in the experiences of His saints. Their pangs, and tears and waiting – hours are His. He can no more forget, than a mother her sucking child.”

I sat there and thought – I knew that God was the one who shut the door, but I never knew it was shut from the inside…I never knew God was in the Ark as well. I went to my Bible and there it was Genesis 7: 1 where God says “And the Lord said unto Noah, “Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.” There it was the one word “Come” – it means that the Lord was inside and bidding Noah to come in with his family to be with the LORD. So they did ride – the waters together.

Think and Ponder, if God rode the waves with Noah don’t you think He will ride the waves in your life too?
Love you all dearly,
Lynn