Daily Archives: August 23, 2019

August 23 The Offer of Peace

Scripture Reading: John 16:25–33

Key Verse: John 16:33

These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.

In John 14:27, as Jesus prepared for His imminent death, He spoke these words of comfort to His disciples: “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful” (nasb).

This heartfelt revelation established a reason to hope for generations of Christians to come. Jesus’ message of peace remains a beacon to us today in a world of conflict and unrest. His peace is different from the world’s, different from the fleeting glimpses of happiness and joy we receive from worldly pursuits. The peace of Jesus quiets anxious hearts and soothes troubled minds as nothing else can.

When you accept Jesus’ offer of peace, be prepared to experience spiritual wholeness and mental clarity like you have never known. Worry will suddenly become useless, and anxiety will soon evaporate like the morning dew.

Though no life on this earth is exempt from trials and occasional heartaches, when our confidence is in the One who has overcome the world (John 16:33), we can live with hope in our hearts. When our trust is in God, the enemy cannot win. Instead, God will use difficult times to increase our spiritual maturity and to demonstrate that He is the sustaining power in our lives.

Lord, Your peace is a promissory note that says You are in charge—You have already overcome the world that is trying to drag me down.[1]


[1] Stanley, C. F. (2006). Pathways to his presence (p. 246). Nashville, TN: Thomas Nelson Publishers.

August 23 Good: An Enemy of the Best

Scripture Reading: Proverbs 3:5–12

Key Verse: Proverbs 3:6

In all your ways acknowledge Him, and He shall direct your paths.

During the fifties, a television program aired called The Life of Riley. You may remember watching it. The idea was to portray a life that anyone would want to live. During the opening credits, the star of the series was shown lying back in a hammock with his arms folded behind his head, while others hurriedly cut grass and cleaned the yard behind him. However as the story unfolded, viewers quickly saw how unpredictable life can be.

The tragedy is that many people spend a lifetime trying to live the life of Riley. They opt for what appears fun and pleasurable rather than God’s best.

Oswald Chambers emphasized,

The greatest enemy of the life of faith in God is not sin, but good choices which are not quite good enough. The good is always the enemy of the best.

Many of us do not continue to grow spiritually because we prefer to choose on the basis of our rights, instead of relying on God to make the choice for us. We have to learn to walk according to the standard which has its eyes focused on God. And God says to us, as He did to Abram, “walk before Me” (Gen. 17:1).

Life at its best is not a lifetime void of trouble and pain, but a lifetime of joy and peace. The experiences we encounter along the way lead to deep wisdom and personal knowledge of divine hope and grace.

Dear heavenly Father, good is good, but best is better. I don’t want to settle for anything less than the best. You choose what is right for me.[1]


[1] Stanley, C. F. (1999). On holy ground (p. 246). Nashville, TN: Thomas Nelson Publishers.

August 23 A Target for Temptation

Scripture reading: 2 Samuel 11:1–27

Key verse: James 4:7

Submit to God. Resist the devil and he will flee from you.

Temptation has one goal: to render the believer ineffective in his walk with God. King David knew this, and for the greater part of his life he lived with the awareness of what sin could do to his relationship with God. However, Satan, who is the author of sin, never signals defeat. He seeks to cut inroads of temptation into your life, causing you to become unfaithful in your devotion to God.

That was what he did in David’s life. In 2 Samuel, we learn that David should have been away with his army in battle. Instead, he remained at home. Had he become lazy? Proud? Self-sufficient? Bored? The Bible doesn’t tell us exactly what was going on in David’s heart, but we can surmise from what we are given that David was a target for Satan’s temptation. And more than likely, he invited it.

Bathsheba knew what she was doing that night as she stepped into the cool pool of water within eyesight of the king’s palace. That was the beginning of a desperate time for one of God’s greatest servants. The plot of temptation was set, and David became a willing participant.

No matter how tempting the situation seems, nothing is worth risking your sweet fellowship with God and the love of family members. Say no to the tempter, and cry out to God for His strength and protection so that the enemy will be defeated in your life.

I am saying no to the tempter and yes to You today! Give me strength, Lord, to defeat the enemy in every area of my life.[1]


[1] Stanley, C. F. (2000). Into His presence (p. 246). Nashville, TN: Thomas Nelson Publishers.

August 23, 2019 Afternoon Verse Of The Day

1:14 those who are going to inherit salvation Refers to believers in the Son. The theme of inheritance appears throughout Hebrews (Heb 6:12; 9:15; 11:8; 12:17). Greek terminology for salvation generally indicates healing, wholeness, deliverance from danger, and victory over enemies. References in the nt usually refer to being saved from sin and death.[1]


1:14 ministering spirits. Angels are called “ministers” in v. 7. Their particular role is to serve those who are to inherit salvation, that is, Christian believers (on inheritance see 6:12, 17; 9:15). Salvation (see 2:3; 6:9) is possible only through Jesus’ work (2:10; 5:9; 9:28). The angels’ important role still pales in comparison to Jesus’ authority as Son of God exalted at the “right hand of the Majesty” (1:3, 13).[2]


1:14 — Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

We may not see most of their activity, but God has given His angels the job of “ministering” to us. We may never know how often an angel spared us from injury, guided us to safety, or engineered some success.[3]


1:14 Angels are mere servants (v. 7) who serve those who will inherit salvation. Salvation here is not justification because it is in the future, not in the past. The reference is to believers who inherit the Kingdom or rule in God’s kingdom as a reward for their service to the Son (9:28; Col. 3:24). The author is speaking about “the world to come” (2:5). References to salvation in 2:3, 10; 5:9; 6:9 probably also concern the future.[4]


1:14. In contrast to the Son ruling at God’s right hand, the angels are ministering spirits. Unlike the Son whose destiny is King over an eternal throne-kingdom, the role of the angels is to minister, not reign. In fact, they minister to those who will inherit salvation. By salvation, our author is thinking not of our Lord’s saving work on the Cross, but a future salvation associated with His Second Coming (emphasized in chap. 1). This is quite clear in light of his use of “salvation” in 9:28, as well as his explicit mention in 2:5 of “the world to come.” Although there is a salvation for believers to inherit, this can be jeopardized by their neglect (2:3). Thus before continuing the author will pause in 2:1–4 to warn his readers.[5]


1:14 The mission of the angels is not to rule but to serve. They are spirit beings whom God has created to minister for those who will inherit salvation. This may be understood in two ways: first, angels minister to those who are not yet converted; or, second, they serve those who are saved from the penalty and power of sin but not yet saved from the presence of sin, that is, those believers who are still on earth.

This means there are “guardian angels.” Why should we be surprised at such a truth? It is certain there are evil spirits who wage unceasing conflict against God’s elect (Eph. 6:12). Is it to be wondered at that there are holy angels who watch over those who are called to salvation?

But we must go back to the main point of the passage—not the existence of guardian angels, but the fact that angels are inferior to the Son of God just as servants are inferior to the Universal Sovereign.[6]


14 The concluding rhetorical question is actually an exegetical comment on Ps 104:4, quoted in v 7. The designation of the angels as λειτουργικὰ πνεύματα, “serving spirits,” echoes the key words in the quotation, πνεύματα and λειτουργούς. The assertion that the angels are sent forth on a mission of service (εἰς διακονίαν) to the heirs of the salvation is a logical inference from the biblical text. Angels clearly have their place in the economy of redemption, but it is not at the Father’s right hand. They are ordained to ministry in the world of humanity (cf. Strathmann, TDNT 4: 231). The readers are, in fact, οἱ μέλλοντες κληρονομεῖν σωτηρίαν, “those who are to inherit salvation.” This formulation conveys the further implication that entrance into the inheritance of salvation is the central theme of the new revelation (cf. 2:3–4; 9:15).

The rhetorical question in v 14 is designed to call the hearers to decision. It demands an affirmative answer. They are to recognize that in contrast to the Son, who is invited to share the divine presence and splendor, angels are sent forth on a mission of assistance to those who find themselves oppressed and confused in a hostile world.[7]


1:14. In contrast to the authority of God’s Son, angels have a servant role. They serve in God’s behalf. He gives them orders which they carry out. Their primary duty is to care for believers. The Old Testament promised that angels would deliver believers (Ps. 34:7). The New Testament records angelic rescues (Acts 12:7–10).[8]


14. Are not all angels ministering spirits sent to serve those who will inherit salvation?

From the throne of God and from the seat of honor, commands are given to angels to work in behalf of and for the benefit of the believers, who will inherit salvation. Whereas Jesus sits enthroned in majesty and grandeur, angels are ministering spirits. They must obey and serve. Not a single angel is excluded. Even archangels, including Gabriel and Michael, are sent by God to work in the interest of the saints (Luke 1:11–38; Jude 9).

Scripture teaches that angels are ministering spirits, “sent to serve those [the people of God] who will inherit salvation.” Angels announce the law of God (Acts 7:53; Gal. 3:19; Heb. 2:2); deliver messages to God’s people (Isa. 6:6–7; Dan. 8:18–19; 9:20–23; 10:12, 14; Luke 1:18–19); minister to the needs of the people of God (1 Kings 19:5, 7; Ps. 91:11–12; Matt. 18:10; Acts 7:38; 12:15; 1 Cor. 11:10); are appointed guardians of cities and nations (Ezek. 9:1; Dan. 10:13, 20–21; 11:1; 12:1); and will gather the elect at the time of Christ’s return (Matt. 24:31; Mark 13:27). However, the angels have not been commissioned to teach or preach to the elect. Nor are they given power to govern God’s people, although the angels stand in the presence of God and share his plans (Zech. 1:12–13).

The angels constitute a numberless host, for John relates in Revelation that he “heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand” (Rev. 5:11; see also Dan. 7:10). Their work continues until the time of the judgment, when Jesus, sitting on his throne, will say to the elect: “Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world” (Matt. 25:34).

The reference to salvation as an inheritance that the elect will receive on judgment day ought to be understood in the broadest possible sense. When the elect are in the presence of Christ, they will no more experience death, mourning, crying, or pain (Rev. 21:4). They will enter a blessed and glorious state reserved for them and given to them for eternity. They shall be with Christ forever. That is the fullness of inherited salvation.

In this quotation the contrast between the Son and the angels has been brought to a climax: Jesus is sitting on the throne and is sending the angels to serve the believers. The contrast indeed is striking. In spite of their holiness, their status, and their dignity, the angels continue to function as ministering spirits to the inheritors of salvation. In a sense, therefore, angels are inferior to the saints.[9]


14. ministering spirits—referring to Heb 1:7, “spirits … ministers.” They are incorporeal spirits, as God is, but ministering to Him as inferiors.

sent forth—present participle: “being sent forth” continually, as their regular service in all ages.

to ministerGreek, “unto (that is, ‘for’) ministry.”

for themGreek,on account of the.” Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of “those who are about to inherit salvation” (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (Ro 8:28). Angels’ ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They “all,” how ever various their ranks, “minister”; He is ministered to. They “stand” (Lu 1:19) before God, or are “sent forth” to execute the divine commands on behalf of them whom He pleases to save; He “sits on the right hand of the Majesty on high” (Heb 1:3, 13). He rules; they serve.[10]


1:14 / What then is a realistic estimate of angels and their function? They are ministering spirits; but, as has been shown, they have a subordinate role of serving God. God’s concern is not with angels, but with us, and he accordingly sends them to bring help to those who will inherit salvation. God and the Son are the source of our salvation, as the author will demonstrate so boldly in this epistle. By God’s grace, his servants serve us in and toward this end. The idea of personal aid from angels builds on an ot motif (e.g., Ps. 91:11), recalls the ministry of angels to Jesus (Matt. 4:11; compare 26:53), and is meant as a note of personal comfort and encouragement in the face of real difficulty for these Jewish Christians.[11]


14 The lack of any contrasting citation in v. 14 allows Ps 110:1 to remain the final quotation and the pastor’s definitive description of the present achievement and position of the Son. Verse 7 has convinced the pastor’s hearers that the angels are temporal created beings, God’s “ministers,” here called “ministering spirits.” The hearers must, however, also understand the nature of angelic service. The pastor denies the popular belief that angels ruled the nations or that they performed a heavenly priestly ministry by insisting that “all” of them, in contrast to the sovereign, exalted Son, are “sent out.” The priestly connotation of the word “ministering” makes this denial more emphatic.85 Furthermore, this use of “spirits” (see on 1:7) is unusual and probably indicates the “ethereal” nature of the angels. The Son is in charge of the nations (1:2–3) and, as the pastor will affirm, he alone is heavenly Priest. This vague description of angelic assistance to God’s people draws attention to the all-sufficient ministry of the Son (cf. Acts 12:4–11; 27:23).

The pastor’s opening declaration of the Son’s divine appointment as “heir of all things” (v. 2) bears fruit in this concluding description of God’s people as those “who are about to inherit salvation.” The Son determines both their past and their future. Through him they are the heirs of the OT people of God and thus the recipients of all previous revelation. Through him and the fulfillment he has achieved they are “about to inherit” (1:14) the “salvation” he will bring at his return (9:28). The pastor would not have his hearers forget their past, but his emphasis is on their future. Above all he would have them live so that they will receive this inheritance through the exalted One who is “heir of all things.” In order for them to understand both the privileges that are theirs and the gravity of their situation he will describe how the eternal Son became the fully sufficient, exalted Savior through his incarnation in 2:5–18. As noted above, these verses record the Son’s obedient response to the Father’s affirmations and invitation recorded in 1:5–14. These first two chapters serve as the basis for 4:14–10:18, the pastor’s fuller explanation of the Son’s sufficiency in terms of the high priesthood soon to be introduced in 2:17–18.

However, the pastor can restrain himself no longer. In 2:1–4 he must begin to exhort all who would hear to live as those “who are about to inherit salvation.” The faithful perseverance necessary for reception of this inheritance is founded on giving their full attention and allegiance to “the great salvation” (2:3) the Son has provided. In vv. 1–14 the pastor has prepared his hearers to respond to this exhortation by describing the magnitude of the One through whom the salvation he would have them attend has been revealed and provided. In 2:5–18 he follows up this exhortation by beginning to describe the effective nature of this salvation and the means of its provision.[12]


14 The most exalted angels are those whose privilege it is to “stand in the presence of God” like Gabriel (Luke 1:19), but none of them has ever been invited to sit before him, still less to sit in the place of unique honor at his right hand. Their standing posture betokens their promptness to execute his commands, or simply to abide his pleasure.

Thousands at his bidding speed

And post o’er land and ocean without rest:

They also serve who only stand and wait.

All of them, the highest angels as well as the lowest, are but servants of God, “ministering spirits” (a phrase which echoes the language of Ps. 104:4 as quoted above in v. 7), and not to be compared with the Son. More remarkable still, their service is performed for the benefit of a favored class of human beings, the heirs of salvation. That these should be the beneficiaries of angelic ministry may well be due to their close association with the Son of God, by whom they are being brought to glory (2:10). These angels are clearly different beings from the hostile world-rulers and elemental spirits mentioned in Paul’s epistles, whose influence has been broken over the lives of those who have died with Christ.118

The salvation here spoken of lies in the future; it is yet to be inherited, even if its blessings can already be enjoyed in anticipation. That is to say, it is that eschatological salvation which, in Paul’s words, is “nearer to us now than when we first believed” (Rom. 13:11) or, in Peter’s words, is “ready to be revealed in the last time” (1 Pet. 1:5). Our author does not need to explain to his readers what he means by this salvation; the term and its meaning are familiar to them already. What they do need to understand is the fearful danger to which they will be exposed if they treat this salvation lightly.

The Son of God’s ascendancy over angels has thus been asserted and confirmed by the testimony of Old Testament scripture. Some of the Old Testament passages adduced, and especially the first and the last (Pss. 2:7; 110:1), were already well established in the church as messianic testimonies, and were acknowledged as having met their fulfilment in Jesus. In them Jesus was addressed by God in terms that surpassed the honors enjoyed by the mightiest of archangels, who indeed are called upon to pay him homage in recognition of his sovereignty over them. And the authority of the gospel which the readers of this epistle had embraced was the authority of Jesus, the Son of God, supremely exalted by his Father. As God had no greater messenger than his Son, he had no further message beyond the gospel.[13]


14 The quotations are finished, and the author sums up his argument with another comment specifically on the status of angels that picks up the language of v. 7. They are “serving spirits,” God’s workforce in looking after his human subjects. The Son came to provide “salvation” for human beings (cf. “purification for sins,” v. 3), as ch. 2 will spell out further, and now that it has been made available it is for them to “inherit” what is now theirs (cf. the Son himself “inheriting” all creation and a supreme name as his by right, vv. 2 and 4). Angels neither provide that salvation nor do they need it for themselves (2:16); their role is merely the subordinate function of looking after those who are to be saved.[14]


14. Are they not all, &c. That the comparison might appear more clearly, he now mentions what the condition of angels is. For calling them spirits, he denotes their eminence; for in this respect they are superior to corporeal creatures. But the office (λειτουργία) which he immediately mentions reduces them to their own rank, as it is that which is the reverse of dominion; and this he still more distinctly states, when he says, that they are sent to minister. The first word means the same, as though he had said, that they were officials; but to minister imports what is more humble and abject. The service which God allots to angels is indeed honourable; but the very fact that they serve, shews that they are far inferior to Christ, who is the Lord of all.

If any one objects and says, that Christ is also called in many places both a servant and a minister, not only to God, but also to men, the reply may be readily given; his being a servant was not owing to his nature, but to a voluntary humility, as Paul testifies, (Phil. 2:7;) and at the same time his sovereignty remained to him entire; but angels, on the other hand, were created for this end,—that they might serve, and to minister is what belongs to their condition. The difference then is great; for what is natural to them is, as it were, adventitious or accidental to Christ, because he took our flesh; and what necessarily belongs to them, he of his own accord undertook. Besides, Christ is a minister in such a way, that though he is in our flesh nothing is diminished from the majesty of his dominion.

From this passage the faithful receive no small consolation; for they hear that celestial hosts are assigned to them as ministers, in order to secure their salvation. It is indeed no common pledge of God’s love towards us, that they are continually engaged in our behalf. Hence also proceeds a singular confirmation to our faith, that our salvation being defended by such guardians, is beyond the reach of danger. Well then has God provided for our infirmities by giving us such assistants to oppose Satan, and to put forth their power in every way to defend us!

But this benefit he grants especially to his chosen people; hence that angels may minister to us, we must be the members of Christ. Yet some testimonies of Scripture may on the other hand be adduced, to shew that angels are sometimes sent forth for the sake of the reprobate; for mention is made by Daniel of the angels of the Persians and the Greeks. (Dan. 10:20.) But to this I answer, that they were in such a way assisted by angels, that the Lord might thus promote the salvation of his own people; for their success and their victories had always a reference to the benefit of the Church. This is certain, that as we have been banished by sin from God’s kingdom, we can have no communion with angels except through the reconciliation made by Christ; and this we may see by the ladder shewn in a vision to the patriarch Jacob.[15]


[1] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Heb 1:14). Bellingham, WA: Lexham Press.

[2] Crossway Bibles. (2008). The ESV Study Bible (p. 2362). Wheaton, IL: Crossway Bibles.

[3] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Heb 1:14). Nashville, TN: Nelson Bibles.

[4] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1637). Nashville: T. Nelson Publishers.

[5] Tanner, J. P. (2010). The Epistle to the Hebrews. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (pp. 1036–1037). Denton, TX: Grace Evangelical Society.

[6] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2160–2161). Nashville: Thomas Nelson.

[7] Lane, W. L. (1991). Hebrews 1–8 (Vol. 47A, p. 32). Dallas: Word, Incorporated.

[8] Lea, T. D. (1999). Hebrews, James (Vol. 10, p. 11). Nashville, TN: Broadman & Holman Publishers.

[9] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of Hebrews (Vol. 15, pp. 49–50). Grand Rapids: Baker Book House.

[10] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, pp. 442–443). Oak Harbor, WA: Logos Research Systems, Inc.

[11] Hagner, D. A. (2011). Hebrews (p. 36). Grand Rapids, MI: Baker Books.

[12] Cockerill, G. L. (2012). The Epistle to the Hebrews (pp. 115–116). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.

[13] Bruce, F. F. (1990). The Epistle to the Hebrews (Rev. ed., pp. 64–65). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[14] France, R. T. (2006). Hebrews. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 45). Grand Rapids, MI: Zondervan.

[15] Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Hebrews (pp. 49–51). Bellingham, WA: Logos Bible Software.

August 23 The Guide

scripture reading: Psalm 23
key verse: 1 Corinthians 10:11

All these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

A major function of the Holy Spirit is to guide God’s children. But too often the leadership of the Spirit is ascribed to methods and sources of which the Father has no part.

In Knowing God, J. I. Packer helps us to understand the fundamental error and make the proper course correction:

Earnest Christians seeking guidance often go wrong about it. They look for a will–o’–the–wisp; they overlook the guidance that is ready to hand, and lay themselves open to all sorts of delusion.

Their basic mistake is to think of guidance as essentially inward prompting by the Holy Spirit, apart from the written Word.

The true way to honor the Holy Spirit as our guide is to honor the Holy Scriptures through which He guides us. The fundamental guidance which God gives to shape our lives … is not a matter of inward promptings apart from the Word but of the pressure on our consciences of the portrayal of God’s character and will in the Word.…

The Spirit leads within the limits which the Word sets, not beyond them.

O Lord, I haven’t passed this way before. Guide me this day by Your Holy Spirit. Lead me within the limits set by Your Word. Don’t let me stray beyond them.[1]


[1] Stanley, C. F. (1998). Enter His gates: a daily devotional. Nashville: Thomas Nelson Publishers.

23 august (1857) 365 Days with Spurgeon

Five fears

“Yet surely I know that it shall be well with them that fear God, which fear before him.” Ecclesiastes 8:12

suggested further reading: Luke 12:4–12

Fear may be yoked into the service of God. True fear, not fearing, but believing, saves the soul; not doubt, but confidence, is the strength and the deliverance of the Christian. Still, fear, as being one of those powers which God has given us, is not in itself sinful. Fear may be used for the most sinful purposes; at the same time it may be so ennobled by grace, and so used for the service of God, that it may become the very grandest part of man. In fact, Scripture has honoured fear, for the whole of piety is comprehended in these words, “Fear God”; “the fear of the Lord”; “them that fear him.” These phrases are employed to express true piety, and the men who possess it. Fear, I have said, may ruin the soul. Alas! It has ruined multitudes. O Fear, you are the rock upon which many a ship has been wrecked. Many a soul has suffered spiritual destruction through you, but then it has been not the fear of God, but the fear of man. Many have rushed against the thick bosses of the Almighty’s shield, and defied God, in order to escape the wrath of feeble man. Many through fear of worldly loss have brought great guilt into their consciences; some through fear of ridicule and laughter have not had the boldness to follow the right, and so have gone astray and been ruined. Yea, and where fear does not work utter destruction it is capable of doing much damage to the spirit. Fear has paralysed the arm of the most gigantic Christian, stopped him in his race, and impeded him in his labours. Faith can do anything, but fear, sinful fear, can do just nothing at all, except prevent faith from performing its labours.

for meditation: The one you seek to please is the one you fear (Galatians 1:10; 1 Thessalonians 2:4).

sermon no. 148[1]


[1] Spurgeon, C. H., & Crosby, T. P. (1998). 365 Days with Spurgeon (Volume 1) (p. 242). Leominster, UK: Day One Publications.

Friday Briefing August 23, 2019 – AlbertMohler.com

PART I

 New Research Confirms That Atheists and Agnostics Tend to Know More about Religion Than Other Unbelievers, But Why?

PART II

 In an Increasingly Secular America, Why Are Few Politicians Willing to Identify as Atheist?

PART III

 Pete Buttigieg and His Faith Campaign: What it Means, and What it Doesn’t


DOCUMENTATION AND ADDITIONAL READING

PART I

PART II

PART III

23 AUGUST 365 Days with Calvin

Hoarding Manna

As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. 2 Corinthians 8:15

suggested further reading: Exodus 16

The Lord has not prescribed to us a homer or any other measure by which the food of each day is to be regulated, but he has imposed upon us frugality and temperance, and has forbidden that anyone should go to excess, taking advantage of his abundance.

So let those who have riches, whether left by inheritance or procured by industry and efforts, consider that their abundance is not intended to be exhibited in intemperance or excess but to relieve the necessities of their brethren. For whatever we have is manna, regardless of where it comes from, provided it is really ours. Riches acquired by fraud and unlawful strategies are unworthy to be called manna, but are rather quails sent by the anger of God (Num. 11:31).

As in hoarding manna, either from excessive greed or from distrust, what is saved immediately putrefies, so we need not doubt that the riches that are heaped up at the expense of other people are also accursed and will soon perish. Furthermore, that happens in connection with the ruin of the owner. So we are not to think that the way to increase our possessions is to work toward our own advantage for a long time while defrauding those who are poor of the beneficence that we owe them.

I acknowledge, indeed, that equality is not imposed upon us to make it unlawful for the rich to live in greater elegance than the poor, but equality is to be observed in such a way that no one is allowed to starve, and no one hoards his abundance at the expense of defrauding others.

for meditation: Thinking of our money as manna is an excellent way to remember its origin and its intent. Hoarding will bring no gain. If the Lord has blessed us with great gifts, we should determine how we can best use them in his service and for the poor in our fellowship. If we have little, we should not be anxious but trust that the Lord will move the hearts of those who have more than us to help us.[1]


[1] Calvin, J., & Beeke, J. R. (2008). 365 Days with Calvin (p. 254). Leominster; Grand Rapids, MI: Day One Publications; Reformation Heritage Books.

August 23 – As the Lord had commanded — Reformed Perspective

“As the Lord had commanded Moses, so the children of Israel did; and they divided the land.” – Joshua 14:5

Scripture reading: Joshua 14:1-5

Repetition is used in the Old Testament to emphasize the main point that is being expressed. In our passage today the phrase “as the Lord had commanded” is repeated twice, signifying that we must notice this truth. Joshua begins his work as God’s “Registrar of Deeds.” With Eleazar the high priest, he casts lots in order to determine which tribe of Israel receives which part of the Promised Land. Both verse 2 and verse 5 emphasize that they do this “as the Lord had commanded.”

It would be easy for us to read over this repetition, but it is here for a reason. You might think, “All they are doing is dividing up the land. Why is it so important who lives here and who lives there?” What is important is not what they are doing, but how they are doing it! “As the Lord had commanded” them – That is the point being stressed.

This underscores the truth that God cares about ALL that we do, how He wants us to be faithful in even the small things of life, just as much as in the big things of life. The Lord considers Joshua’s work as “Registrar of Deeds” just as important as him exterminating Canaanites. So too in your life today. No command from God is small. No work done for the Lord is “insignificant.” Whether you are a CEO or are doing another load of laundry; do it faithfully, with all your heart, for His honour and glory.

Suggestions for prayer

Thank the Lord for the work that He has given you to do. Ask Him for the strength and diligence to do it well. Ask Him to use you today for His honour and glory.

This daily devotional is available in a print edition you can buy at Nearer to God Devotional. Rev. Ed Marcusse is the pastor of the Oak Glen United Reformed Church of Lansing, Illinois.

via August 23 – As the Lord had commanded — Reformed Perspective

August 23, 2019 Morning Verse Of The Day

13:13 Teacher and Lord. This double title gives special significance to the claim of Christ over the disciples’ lives. Later, they would call Him “Lord” in acknowledgement of His deity (20:28).[1]


13:13 Teacher Jesus leads by example; by affirming this title here, He instructs the disciples to follow His example as they have already committed to doing. He reminds them that even in difficult times or in situations they consider beneath them (see note on v. 5), they must follow Him. See note on 1:38.

I am Jesus is likely evoking God’s chosen way of identifying Himself in the ot—saying that He is Yahweh, the God of Israel and ruler of the universe. This parallels what John says about Jesus in 1:1–4 and what Jesus knows of His own identity, revealed in v. 3. See note on 4:26.[2]


Ver. 13.—Ye name me the Teacher and the Lord. “Rabbi and Mara,” the names of reverence which disciples of the Hebrew teachers were accustomed to offer to their masters. Φωνεῖν means to name, and the two nominatives are used appellatively, not as vocatives. Tholuck regards them as vocatives. Scholars dared not address their teachers without some marks of respect. Διδάσκαλος is John’s equivalent for דבי, my Master (see ch. 1:29; 20:16). And ye say well; for so I am. At this supreme moment he does not repudiate this high function, nor abate any of his lofty claims. He was most obviously the highest in his condescending love. He had given no more amazing proof of the originality and supremacy of his nature than this inversion of all ordinary relations. So I am—more, indeed, than “the Teacher,” “the Saviour,” more than “the Master,” as Peter said on a memorable occasion, “God was with him,” and be was Immanuel—“God with us,” and “Lord of all” (Acts 10:37, 38).[3]


13. Ye call me Master—Teacher.

and Lordlearning of Him in the one capacity, obeying Him in the other.

and ye say well, for so I am—The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last?[4]


13 Jesus continues, “You call me ‘Teacher’ and ‘Lord,’ and you say well, for I am” (v. 13). The nouns are literally “the Teacher” and “the Lord,” but the clause cannot be translated “You call me the Teacher and the Lord” (indirect discourse), for this would require accusatives. Rather, the nouns are in the nominative case, which must therefore be understood as the nominative with the definite article used in place of a vocative for direct address.67 Yet it is a ceremonious, almost confessional, vocative, perhaps something closer to Thomas’s famous words of confession, “My Lord and my God!”69 (20:28). Almost from the Gospel’s beginning, Jesus’ disciples have in fact addressed him as “ ‘Rabbi’—which means teacher” (1:38), and as “Lord.”71 They also, on occasion, refer to him in the third person as “the Teacher” (11:28), and as “my Lord” (20:13) or “the Lord” (20:2, 13; 21:7, 12), to the point that even the Gospel writer within the narrative sometimes follows their example (see 6:23; 11:2).[5]


13 The basic premise of Jesus’ argument is that the disciples acknowledged him to be their Teacher and Lord. The order is significant. The disciples came to know Jesus first as Teacher (equivalent to Rabbi, the title normally used by Jewish students when addressing their master) and later as Lord. They had been with him in public ministry for almost two years before he asked, “Who do you say that I am?” and Peter answered, “You are the Christ, the Son of the living God” (Mt 16:15–16). While it is true that the day will come when every tongue will confess that “Jesus Christ is Lord” (Php 2:11), during his earthly ministry Jesus did not demand the obedience appropriate to lordship from those who had not come to know him first as Teacher. The disciples, however, were correct in acknowledging him as Teacher and Lord because, as Jesus said, “That is what I am.” He was not simply one who had taught them; more important, he was their Lord.[6]


[1] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1538). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 13:13). Bellingham, WA: Lexham Press.

[3] Spence-Jones, H. D. M. (Ed.). (1909). St. John (Vol. 2, p. 189). London; New York: Funk & Wagnalls Company.

[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 154). Oak Harbor, WA: Logos Research Systems, Inc.

[5] Michaels, J. R. (2010). The Gospel of John (pp. 734–735). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.

[6] Mounce, R. H. (2007). John. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, pp. 548–549). Grand Rapids, MI: Zondervan.