Daily Archives: February 10, 2020

February—10 The Poor Man’s Evening Portion

And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done?—2 Samuel 24:17.

My soul! here is a subject of a heart-searching nature opened to thee this evening, in those expostulating words of the man after God’s own heart. Summon up all thy faculties to the meditation; and yet, infinitely more than this, seek the teachings of the Holy Ghost, that thou mayest profit by them. The apostle was commissioned by the Holy Ghost to tell the Church, that for man’s sin the whole creation groaneth and travaileth in pain together, until now. The slaughter of every beast, the sacrifice of every lamb, proclaimeth, with a louder voice than words can declare, the baleful malignity of human transgression. And if David, when he saw the destroying angel brandishing his dreadful sword over Jerusalem, felt remorse in the recollection of his own sin, and the punishment falling on the harmless sheep, what views ought the contemplation of the unequalled sorrows and sufferings of the Lamb of God to occasion, when it be recollected that “he died, the just for the unjust, to bring us to God?” To see sin as exceeding sinful, we may get some idea from beholding apostate spirits cast out of heaven; or from the curse of Jehovah upon the earth, and all the children of Adam involved in it; the destruction of the whole world by water; or the burning of Sodom and Gomorrah by fire; and the everlasting torments of the damned in hell: these form awful views of the dreadful nature of sin, as it appears in the sight of God. But all these are nothing, in comparison to one remaining to be mentioned. Wouldst thou see sin in all its tremendous consequences, thou must go to Golgotha. There behold the Lamb of God, taking away sin by the sacrifice of himself. Here take up the words of David, and ask thine own heart, while confessing that thou hast sinned, and done wickedly, what had this Lamb of God done? But do not stop here. Go on in the contemplation. If He who knew no sin became sin—if he who in his sacred person was holy, harmless, undefiled, separate from sinners, and made higher than the heavens, yet became both sin and a curse for his redeemed, that they might be made the righteousness of God in him; wilt thou not think it the first, the last, the highest, the best, the most momentous of all points, to know whether thou, even thou thyself, art made the righteousness of God in him? O thou holy, blessed, and eternal Spirit! give me to see in the Lord Jesus, my almighty Surety, that in all he did, in all he sustained, and all he suffered, he bore my sins in his own body on the tree, and that not a single sin of omission or commission was left out. Oh! for grace to believe, and to plead, now and for ever, before the throne, that then all my iniquities and all my transgressions, in all my sins, the Lord Jehovah laid (as Aaron typified on the great day of atonement, Lev. 16:21) upon the person of his dear Son! Help me, Lord, with increasing confidence of faith, and holy hope, and ardent joy, thus to view Jesus as my Surety, and thus to answer the account given of it in that blessed scripture: “Surely shall one say, In the Lord have I righteousness and strength: even to Him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory.”[1]

 

[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 46–47). Philadelphia: Thomas Wardle.

February 10 Life-Changing Moments With God

The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light.

My natural self does not receive the things of Your Spirit, God, for they are foolishness to me; nor can I know them, because they are spiritually discerned. Open my eyes, Lord, that I may see wondrous things from Your law.

Jesus is the light of the world. I, following Him, shall not walk in darkness, but have the light of life. And with an unveiled face, beholding as in a mirror Your glory, Lord, I am being transformed into the same image by the Spirit of the Lord. It is You, God, who commanded light to shine out of darkness, who have shone in my heart to give the light of the knowledge of Your glory in the face of Jesus Christ.

You, the God of my Lord Jesus Christ and the Father of glory, give me the spirit of wisdom and revelation in the knowledge of You, that I may know the hope of Your calling, the riches of the glory of Your inheritance in the saints.

Open my eyes, Lord God: I want to see Jesus and Your truth more clearly.

Luke 11:34; 1 Corinthians 2:14; Psalm 119:18; John 8:12; 2 Corinthians 3:18; 2 Corinthians 4:6; Ephesians 1:17–18[1]

 

[1] Jeremiah, D. (2007). Life-Changing Moments With God (p. 51). Nashville, TN: Thomas Nelson Publishers.

February 10, 2020 Evening Verse Of The Day

Then will I go to the altar of God, to God, my joy and my delight. I will praise you with the harp, O God, my God (v. 4). He looks ahead and anticipates the joy with which he will worship his God on Zion. In place of sorrow and grief there will be a fresh realisation of God’s character, and he will praise him with the harp. He is the joy and delight of his children, and is worthy of praise from those who can say of him, ‘God, my God.’[1]


43:4 Then I will go to the altar of God, to God, my joy and delight … O God, my God. This is the goal of his longing, the moment of return to the temple, where he experiences the God of his greatest joy (lit., “God of the joy of my delight”; ESV, “God my exceeding joy”). The psalmist calls the deity “God, my God,” in place of “Lord, my God” (YHWH ’elohay; e.g., 7:1, 3), which we would expect to find in the non-Elohistic psalms.[2]


Ver. 4. Then will I go unto the altar of God, unto God my exceeding joy.The altar of joy:

This is the expression of a twofold desire, a desire for communion with God, and for communion with God through public worship. There is a great wail of sorrow in the psalm, but it is not a sorrow without hope; faith struggles with despondence, and gets the victory. The authorship of the psalm we cannot be certain of. Nor of the occasion, whether some event in David’s reign, or in Ahaz’s, or in the captivity, or yet some other. Augustine held that the psalm is the proper expression of the Church while she is an exile in this world. They are unquestionably words for all individual souls who feel that something intervenes between them and God—whether it be exile of the body or of the heart only. Often we are separated from the house of God, from the worship that we love, and which has been so precious because so helpful to us, and we yearn for restoration to our privileges. Or it may be the yearning of the heart for spiritual joy, for delight in worship, for the kindling inspiration, the answering voice, the holy rapture which once we knew but now do not, though all the outward service is still ours. Or it may be the longing of the holy soul for God’s heaven, that presence of God in which there is fulness of joy and of which sometimes in our holiest hours we have visions and foretastes. Thus in different experiences and moods we make these precious words our own. But to the psalmist they told—

  1. Of his strong desire for restoration to the public worship of God. It is of the very essence of the religious heart that it should yearn for God. Let a man’s religious life be full and fervent, and the use of what are termed “the means of grace” may be safely left to the instincts of his own soul. But does not every pious heart sympathize with David’s delight in the house of the Lord? Who of us has not realized there a fuller and more fervent feeling of His presence than anywhere else? Who of us neglects or disparages God’s house without coldness and dulness creeping over our whole devotional life? Its services are the festivals of our piety, it is the place where His honour dwelleth. But the psalmist speaks of worship before God’s altar. Why the altar rather than the mercy-seat? It is not enough to say that he spake the language of his dispensation, which was one in which sacrifice was prominent. Why was it so? There is but one satisfactory answer—that it was an institution prophetical and preparatory to the great sacrifice of Christ. By no satisfactory process, at least to minds like my own, can it be explained away or reduced to a mere symbol of self-sacrifice. The facts and instincts of our moral consciousness all agree to the doctrine of sacrifice as it is set forth in the Bible.
  2. The psalmist’s superlative joy in such worship. Why have we not more joy? It is absent almost everywhere. In all churches and services, in hymns and prayers. It is because we fail of the personal character essential to it, and because we think hard and false thoughts of God. (H. Allen, D.D.)

The altar of God:

The devotional spirit is the life of religion; and there never was a man of piety who was not a man of prayer. The text opens to us two important views.

  1. The peculiar nature of that worship which God has authorized. It is going to the altar of God. We ought all to be aware that there is a peculiarity in the worship which God authorizes. There is—
  2. The recognition of our sin. When man was innocent he needed no atonement. There was no altar in Paradise. But now we need one.
  3. Our first liability to punishment is acknowledged.
  4. And that God is propitious through the atonement He has appointed. A mere sacrifice is not sufficient, for it might have been a human invention merely. But this God has appointed. Atonement is for the penitent (cf. 2 Chron. 6:29–31).
  5. The emphatic description which is given of the joy of it.—“God, my exceeding joy.” This joy arises from—
  6. Our being placed in the presence of a Being of infinite glory and perfection. It supposes reconciliation with God.
  7. Because this worship enables us to appropriate this display of glory to ourselves. David speaks of “My God.”
  8. It is the joy of confidence.
  9. And in going to the altar of God we have the renewed assurances of His favour.
  10. And there is the joy of life. (R. Watson.)

The believer going to God as his exceeding joy:

Especially does he thus come to God in the holy ordinance of the Lord’s Supper, which was called by the ancients the Eucharist or Sacrifice of Praise. Now—

  1. In this ordinance there are to the sincere Christian many sources of joy.
  2. The fullest assurance and the clearest evidence of the forgiveness of sins.
  3. The strongest and most illustrious proof of Divine love.
  4. The fullest assurance of receiving from God all that is necessary for comfort and happiness while in this world, and that both for spiritual and temporal life.
  5. A pledge and earnest of heaven.
  6. Practical improvement of this subject. See—
  7. How great is God’s goodness in providing for us now so rich entertainment.
  8. What joy and consolation there are here to the fearful and doubting Christian.
  9. And, indeed, to all without exception, because here we see that God is in Christ “reconciling the world unto Himself.” (J. Witherspoon.)

God, my exceeding joy:

  1. Cheerfulness is health and duty (Prov. 17:22; Neh. 8:10; Isa. 64:5). It is our duty as Christians to rise to

“What nothing earthly gives, nor can destroy

The soul’s calm sunshine and her heartfelt joy.”

  1. God alone is “exceeding joy.” He alone lasts, He only overflows. And all this but natural to Him who is the Lord of the universe. And this exceeding joy is undisturbed by any fear of coming to an end. The bridal pair are very happy, but the thought often comes, One of us must survive the other; which, alas? But the joy of God cannot be disturbed by any calamity. And how elevated it is. For “none of them that trust in Him shall be desolate.”

III. There is a great difference between thinking about God and enjoying Him. It is one thing to apprehend God, and another to appropriate Him. The God of experience is the God we need. (E. Paxton Hood.)

The good man’s duty and blessedness:

“And then I shall be happy: heaven only can make me happier. Oh, if I can but get near to God and procure a smile from Him, all the world will be as nothing to me.” A happy frame of mind this, to meet trouble in. Consider—

  1. The good man’s duty—going to God. This implies—
  2. Submission as to his Sovereign.
  3. Friendship so as to commune with God as to his troubles, joys, sins, fears, hopes, needs.
  4. The good man’s blessedness—exceeding joy in God. It exceeds all other joy.
  5. In its nature. It is not earthly but spiritual and divine.
  6. As to its degree. Creature joy is but little—a drop—at most, but in God’s presence is fulness of joy.
  7. As to duration. It is as the house on the rock compared with that on the sand. Let us ask, What is our joy?

III. Improvement.

  1. How wrong not to go to God. We are either still children of wrath, or if not there has been some sad declension from God.
  2. How great our obligation to Christ.
  3. Let us long for heaven. (Samuel Lavington.)

Communion with God, the Christian’s aim in attending Divine ordinances:

  1. In what manner we should attend upon God’s ordinances; in imitation of David’s example.
  2. He resolved to deal with God only by the intervention of an atonement.
  3. He intended not to continue an idle spectator, nor to consider himself as such, during his attendance in God’s tabernacles. Here is the market-place, where all that is truly valuable is exposed to sale by God’s authority, and may be bought without money and without price.
  4. He resolved to bring somewhat with him into God’s tabernacles which he might offer upon His altar. And every Gospel worshipper, when he “comes into God’s courts, ought to bring an offering with him.” If you are duly affected with what He has done for you, nothing less will satisfy you than to offer yourself, and all your services, and all your talents, and all your possessions as a sacrifice of thanksgiving upon the Gospel altar.
  5. He would present his gift upon the altar, and expect the acceptance of it only in that way. When you present your supplications to God, remember that you can receive no gracious answer, whatever it is that you pray for, unless through Christ. And when you make an offering of yourself and your services to God, consider always that it is only for the sake of Christ and His atoning sacrifice that any of your offerings can be accepted.
  6. What it is to go to God Himself at His altar or in His ordinances.
  7. A cheerful and ready forsaking of all sin. Our degree of intimacy with God in ordinances will always bear a proportion to our diligence and success in cleansing ourselves from sin.
  8. A turning of our back upon the world and leaving it behind us. We must go to heaven, not by any local motion, but by an elevation of our hearts, affections and desires above the vanities of a present world; and setting them upon “the things that are above,” “where Christ is at the right hand of God.”
  9. A believing acceptance of God Himself as the person’s everlasting and all-satisfying portion upon the footing of His own gracious grant and promise. In that wonderful declaration, “I am the Lord thy God,” so often repeated, God makes over Himself to us; as a portion, in the enjoyment of which we may be supremely blessed, even through an endless eternity.
  10. An offering up to God all our desires in a way of fervent supplication.
  11. A diligent searching after God, and after communion with Him in His ordinances.
  12. An attendance upon God in ordinances with a view of being so much nearer to the full enjoyment of Him in the holy of holies above.

III. In what respect it is, or on what grounds, that God may de called His people’s exceeding joy.

  1. Why is God called His people’s “joy”?

(1) God is the author and the efficient cause of all the believer’s joy. It is one of the fruits of His Spirit dwelling in His people.

(2) God is the object of the believer’s joy.

  1. Why the believer’s joy in God has the epithet “exceeding.”

(1) It exceeds all the joy that arises from the possession of any other, or of all other objects. All other objects are but the works of His hands. Therefore, that joy of which He is the object exceeds all that arises from other things, as far as the Creator is superior to the creature.

(2) It exceeds all the grief, heaviness and sorrow incident to the child of God through the manifold trials and miseries of all this life.

  1. Inferences.
  2. All attendance upon Divine ordinances must be fruitless and unprofitable when persons are not concerned to come to Christ in ordinances.
  3. No person comes really and acceptably to Christ who comes not, at the same time, unto God through Him.
  4. In vain will any person attempt to come unto God, any otherwise than through Jesus Christ.
  5. In this text we may see who among us shall be acceptable worshippers in God’s tabernacles; and particularly who will be welcome guests at His holy table to-day.

God our exceeding joy:

God is the exceeding joy of the godly man.

  1. As the immutable source of his supreme satisfaction. Let a man possess the favour of Him in whose presence there is fulness of joy, and he needs no more. Our lesser sources of satisfaction may be destroyed, but our greatest can neither perish nor change by the influence of evil.
  2. As a perpetual supply of good which he may always appropriate. As the objects which constitute the materials of earthly happiness are all external, consequently they, as well as the happiness they create, are alike subject to change and decay. But they who rejoice in God have that redundant spring whose waters fail not. External sources of comfort may be dried up, like the prophet’s book, but the inward solacements of piety remain.
  3. As the wise controller of all worldly events. It is on this ground that the believer can maintain his serenity of mind amidst outward causes of perturbation. Amidst all his trials he is well assured that God has attached an ultimate design of mercy to every sorrow. He can generally perceive that design, even if he cannot understand its full extent of good. In some cases it comes to prove and exhibit the excellency of his principles, the beauty of confiding faith, and the power of quiet meekness. In other instances it is to correct the evils of his heart, wean him from earth, and stimulate him to seek all his joys at God’s right hand.
  4. As that Being who will eventually recompense the trials and sorrows of His people with eternal joy. Here the Christian is but a pilgrim through the wilderness preceding that promised good land, of which he gets but few and scanty gleams. Here, he has the flower of hope; there, God will give him the fruit of perfect joy. The largest desires of the soul shall hereafter be amply satisfied. The spirit, freed from all the sorrows, sins, and imperfections of this world, shall find perfect purity its element, and shall reflect the happiness of God for ever, as jewels the rays of sparkling light. (Jas Foster.)

God—the saint’s exceeding joy.

It is observable that, in the courts of kings, children and common people are much taken with pictures and rich shows, and feed their fancies with the sight of rich hangings and fine things; but the grave statesman passeth by such things as not worthy taking notice of—his business is with the king. Thus it is that in this world most men stay in the outer rooms and admire the low things of the world, and look upon them as pieces of much excellence; but the spiritually minded man looketh over all these things that are here below—his business is with God. (J. Spencer.)[3]


4. “Then will I go unto the altar of God.” If David might but be favoured with such a deliverance as would permit his return, it would not be his own house of heritage which would be his first resort, but to the altar of God his willing feet should conduct him. His whole heart would go as a sacrifice to the altar, he himself counting it his greatest happiness to be permitted to lie as a burnt offering wholly dedicated to the Lord. With what exultation should believers draw near unto Christ, who is the antitype of the altar! clearer light should give greater intensity of desire. “Unto God my exceeding joy.” It was not the altar as such that the Psalmist cared for, he was no believer in the heathenism of ritualism: his soul desired spiritual fellowship, fellowship with God himself in very deed. What are all the rites of worship unless the Lord be in them; what, indeed, but empty shells and dry husks? Note the holy rapture with which David regards his Lord! He is not his joy alone, but his exceeding joy; not the fountain of joy, the giver of joy, or the maintainer of joy, but that joy itself. The margin hath it, “The gladness of my joy,” i.e., the soul, the essence, the very bowels of my joy. To draw near to God, who is such a joy to us, may well be the object of our hungering and thirsting. “Yea, upon the harp will I praise thee.” His best music for his best love. When God fills us with joy we ought ever to pour it out at his feet in praise, and all the skill and talent we have should be laid under contribution to increase the divine revenue of glory. “O God, my God.” How he dwells upon the name which he loves so well! He already harps on it as though his harp music had begun. What sweeter sounds can music know than these four words? To have God in possession, and to know it by faith, is the heart’s heaven—a fulness of bliss lies therein.[4]


[1] Harman, A. (2011). Psalms: A Mentor Commentary (Vol. 1–2, pp. 354–355). Ross-shire, Great Britain: Mentor.

[2] Bullock, C. H. (2015). Psalms 1–72. (M. L. Strauss & J. H. Walton, Eds.) (Vol. 1, p. 325). Grand Rapids, MI: Baker Books.

[3] Exell, J. S. (1909). The Biblical Illustrator: The Psalms (Vol. 2, pp. 380–383). New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company; Francis Griffiths.

[4] Spurgeon, C. H. (n.d.). The treasury of David: Psalms 27-57 (Vol. 2, pp. 293–294). London; Edinburgh; New York: Marshall Brothers.

February 10 The Interpreter: Spurgeon’s Devotional Bible

February 10.—Morning. [Or March 21.]
“Stand still and see the salvation of the Lord.”

Exodus 13:17, 18; 20–22

AND it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

18 But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt: (The Lord is mindful of the infirmities of his people. He meant them to see many wars hereafter, but as yet they were all unused to fighting, and therefore were to be led by a quieter though a longer road. Blessed be God, our troubles shall not be ready for us till we are ready for them.)

20, 21, 22 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (The pillar was their infallible conductor; it also screened them by day and lit up the camp by night. God’s mercies are many-sided. We can only do one thing well at a time, but the Lord accomplishes many devices at one stroke.)

Exodus 14:1–5; 8–14

AND the Lord spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.

This seemed a strange direction, but Moses obeyed it without question. Let us go where the Lord bids us though the way be perilous.

3, 4 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh’s heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so.

¶ And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?

And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. (God’s plagues had not changed the King’s rebellious nature. When he saw that he had lost his valuable slaves, his greed made him rush after them.)

But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon.

10, 11 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?

12 Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. (This unbelief was both unjust and cruel. Had they not seen the Lord’s works in the great plagues? Could they not believe that he who had wrought such marvels could and would deliver them? They were smitten with panic, and were willing to return to bondage; whereas true freemen never debate which of the two to choose, slavery or death.)

13, 14 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace. (This meekest of men answered the people meekly and believingly, for prayer enabled him to conquer his own spirit.)

Forward! but whither shall we go?

The desert is on either side,

Behind us the Egyptian foe,

Before, the interposing tide!

Yet while we thy command obey,

Our road impassable pursue,

The ocean yields an open way,

And lets thy ransomed people through.

February 10.—Evening. [Or March 22.]
“The Lord shall reign for ever and ever.”

Exodus 14:15–31

AND the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:

We read not that Moses had spoken a word; but his heart cried unto the Lord. The Lord bade him no longer hesitate, but cry, “Forward,” and advance through the sea.

16, 17, 18 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the Lord, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.

19 ¶ And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:

The glory of the Lord was their rereward.

20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Both God’s word and providence have a twofold aspect, they frown on sinners while they smile on saints. Thus God still sets a difference between Israel and Egypt.)

21 And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. (Calmly the historian records it, but what a wonder is here! Water erect like solid ice, and a damp sea bed made dry and fit to be a highway for a marching army.)

23 ¶ And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen.

What infatuation! Were they beguiled by the darkness around them or that within them?

24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians.

One look from Jehovah was enough, one flash from his eye of fire, struck the host with panic.

26 ¶ And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea.

28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

Even thus “our tyrannous sins are buried and drowned, and though they be sought for they shall not be found.”

29, 30 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. (So completely was Egypt shattered, that though the Israelites were for forty years close to the Egyptian borders, they were never molested by their former oppressors.)

31 And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses. (And well they might, but, alas, this good state of mind did not last long.)

Awake, awake, thou mighty Arm,

Which has such wonders wrought!

Which captive Israel freed from harm,

And out of Egypt brought.

Art thou not it which Rahab slew?

And crush’d the dragon’s head?

Constrain’d by thee the waves withdrew

From their accustom’d bed.

Again thy wonted prowess show,

Be thou made bare again:

And let thine adversaries know

That they resist in vain.[1]

 

[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 81–82). Grand Rapids, MI: Baker Book House.

February 10 Walk by Faith

2 Corinthians 5:7

For we walk by faith, not by sight.

Faith is seeking and finding God in Christ—desiring Him and being fulfilled by Him. To say it another way, faith is wholly leaning on Christ for everything in your life. It is trusting Him for eternity. Faith is the acceptance of a gift at the hand of Almighty God. That’s what faith is, and anything that doesn’t meet that standard, while it may be a spiritual term, is not faith. The Bible tells us that not only do we walk by faith and live by faith every day, but also faith plays a part in our life as we continue to seek a deeper relationship with God through Jesus Christ.

We have a problem in that we have isolated faith to the act of becoming a Christian instead of living the ongoing Christian life. Certainly, faith is at the center of our entrance into salvation. But if we leave it there and do not continue to exercise faith daily, we will fail to live an obedient spiritual life. We literally must walk by faith as believers or we will not walk at all.[1]

 

[1] Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 43). Nashville, TN: Integrity Publishers.

HOW SAD: General Flynn’s Wife Posts a Heart-Breaking Tweet on How the US Government Turned on Her Husband after His 33 Years of Service — The Gateway Pundit

This is just heart-breaking.

The Obama Deep State spied on General Flynn since 2015. He was a number one target of the Obama Deep State.
They wanted to ruin him.
They wanted to punish General Michaal Flynn because he turned against President Obama and spoke honestly about his failed strategy that caused the rise of ISIS in Iraq.

So the Obama, Comey, McCabe, Strzok, Page, Brennan, Clapper deep state set him up.
Now General Flynn is bankrupt and fighting to stay out of prison based on a deep state lie.

NEVER FORGET: The Democrat Deep State would do the same thing to any ordinary American who stands in their way.

On Monday the alleged twitter page of Barbara Flynn posted a heart-breaking tweet.

“My husband is being treated like he’s public enemy #1. All he did was help @realDonaldTrump become POTUS & did his job as incoming NSA. Our GOV that he protected for 33 yrs turned against him. Sad. ⁦@BarbaraRedgate⁩ ⁦@JosephJFlynn1⁩⁦⁦⁦@SidneyPowell1⁩”

General Michael Flynn will be back in court later this month.

Please pray for General Flynn and his family.

** And please donate to the Michael T. Flynn Defense Fund if you can.

via HOW SAD: General Flynn’s Wife Posts a Heart-Breaking Tweet on How the US Government Turned on Her Husband after His 33 Years of Service — The Gateway Pundit

Donald Trump: Fides Defensor — Capstone Report

Donald Trump, Viktor Orban become Defenders of the Faith.

US forms coalition to defend religious freedom. Secretary of State names China as hostile to religion.

Hungary calls ‘To demolish the wall of silence surrounding persecuted Christians.’

What do you think Hillary Clinton would be doing for religious liberty if Christian voters had followed Russell Moore’s advice and abstained from supporting Trump?

The United States and a coalition of states will fight religious oppression around the world, the State Department announced February 5. In a speech delivered by Secretary of State Mike Pompeo to a high-level group including foreign ministers of several states, China was singled out for its brutal treatment of religious dissidents. Pompeo revealed that China used diplomatic pressure to attempt to prevent some states from joining the group.

“We condemn the Chinese Communist Party’s hostility to all faiths. We know several of you courageously pushed back against Chinese pressure by agreeing to be part of this Alliance, and we thank you for that,” Pompeo said

The states forming to defend religious liberty include the United Kingdom, Hungary, Poland and many others. Here’s the list.

According to the a statement by Secretary of State Mike Pompeo, “Albania, Austria, Bosnia and Herzegovina, Brazil, Bulgaria, Colombia, Croatia, Czech Republic, Estonia, The Gambia, Georgia, Greece, Hungary, Israel, Kosovo, Latvia, Lithuania, Malta, the Netherlands, Poland, Senegal, Slovakia, Slovenia, Togo, Ukraine, and the United Kingdom joined the United States to create the first-of-its-kind International Religious Freedom Alliance. Together, we have pledged to uphold the Declaration of Principles, solidifying our collective commitment to object and oppose, publicly and privately, all abuses or violations of religious freedom.”

According to the State Department, “The formation of the Alliance marks the first time in history an international coalition has come together at a national leadership level to push the issue of religious freedom forward around the world. Egregious perpetrators of religious persecution have long operated with impunity. The Alliance will unify powerful nations and leverage their resources to stop bad actors and advocate for the persecuted, the defenseless, and the vulnerable. The threats to religious freedom are global. They require global participation and global solutions.”

According to Daily News Hungary, Hungary’s Foreign Minister Péter Szijjártó said his country does not approve of the “blind eye” given to the persecution of Christians around the world by international organizations.

Viktor Orban, Prime Minister of Hungary and the world’s highest profile Calvinist, recently spoke of his nation’s determination to defend Christianity. It was a theme reiterated by his delegation in Washington, D.C.

“The Hungarian government is not capable of saving all of the Christians who are being discriminated against and persecuted in over 80 countries around the world, and nobody can expect this of us”, the State Secretary for the Aid of Persecuted Christians and the Realization of the Hungary Helps Program Tristan Azbej said. “The goal of our mission it to also mobilize other governments in the interests of the cause, and this requires that we demolish the wall of silence surrounding persecuted Christians.

Poland hosts the Third Ministerial to Advance Religious Freedom. In a Joint Statement released by the United States and Poland, the meetings will be “organized in close cooperation” with the US, the statement said.

According to the official Joint Statement, “Participants will address a range of critical issues, such as improving the lives of persecuted and discriminated communities, empowering individuals to affect change, and promoting inclusive dialogue to mobilize action and increase awareness regarding the scale of persecution against religion or belief worldwide.”

This type of high level attention is important as oppression seems once again on the march with totalitarian crackdowns on dissident populations in key states like China.

Oh, and as a reminder: What do you think Hillary Clinton would be doing for religious liberty if Christian voters had followed Russell Moore’s advice and abstained from supporting Trump?

via Donald Trump: Fides Defensor — Capstone Report

The Intelligence Briefing | February 10, 2020 | S1E17 | Bible Thumping Wingnut

download (size: 7 MB )

In today’s Intelligence Briefing, we talk about how Trump Opponents all seem to go to work for the Democrats even if they are candidates for the Republicans, how a “Christian” contributor to The Gospel Coalition praises Mitt Romney on voting to convict Trump, how when skin colour becomes an issue, even MLK’s colour-blindness takes a beating, and how the climate cult is not only racist, but wants all humans to die out…

Top GOP Primary Opponent Says He Will Do Everything Possible to Elect Democrat in 2020

ERLC/Gospel Coalition Leader Praises Romney for Voting to Convict Trump

Leftists Triggered After White Students Win MLK Writing Contest

Climate Activist Leaves Movement Because Too Many White People Are Helping

Professor Argues Best Way to Stop Climate Change Is Human Extinction

Stay up-to-date with “The Rolex” of the polemics news sites and visit www.PulpitandPen.org

The Polemics Report

Pastor JD Hall of Pulpit & Pen compares what people are saying about God to the Word of God. A podcast designed to train your ability to discern between right and almost right. Highlighting the “downgrade” of modern Christianity.

Source: The Intelligence Briefing | February 10, 2020 | S1E17

Content in His Providence | Ligonier Ministries

Blaise Pascal, the famous French philosopher and mathematician, noted that human beings are creatures of profound paradox. We’re capable of both deep misery and tremendous grandeur, often at the same time. All we have to do is scan the headlines to see that this is the case. How often do celebrities who have done great good through philanthropy get caught up in scandals?

Human grandeur is found in part in our ability to contemplate ourselves, to reflect upon our origins, our destiny, and our place in the universe. Yet, such contemplation has a negative side, and that is its potential to bring us pain. We may find ourselves miserable when we think of a life that is better than that which we enjoy now and recognize that we are incapable of achieving it. Perhaps we think of a life free of illness and pain, yet we know that physical agony and death are certain. Rich and poor alike know that a life of greater wealth is possible but grow frustrated when that wealth is unobtainable. Sick or healthy, poor or rich, successful or unsuccessful—we are all capable of growing vexed when a better life remains outside of our grasp.

Scripture prescribes only one remedy to this frustration: contentment.

Biblical contentment is a spiritual virtue that we find modeled by the Apostle Paul. He states, for example, “I have learned in whatever situation I am to be content” (Phil. 4:11). No matter the state of his health, wealth, or success, Paul found it possible to be content with his life.

In Paul’s era, two prominent schools of Greek philosophy agreed that our goal should be to find contentment, but they had very different ways of getting there. The first of these, Stoicism, said imperturbability was the way to contentment. Stoics believed that human beings had no real control over their external circumstances, which were subject to the whims of fate. The only place they could have any control was in their personal attitudes. We cannot control what happens to us, they said, but we can control how we feel about it. Thus, Stoics trained themselves to achieve imperturbability, an inner sense of peace that would leave them unbothered no matter what happened to them.

The Epicureans were more proactive in their search for contentment, looking to find a proper balance between pleasure and pain. Their aim was to minimize pain and maximize pleasure. Yet even achieving a goal in this arena can result in frustration. We might never obtain the aimed-for pleasure, or, having obtained it, we might realize that it does not bring what we thought it would.

Paul was neither a Stoic nor an Epicurean. Epicureanism leads eventually to an ultimate pessimism—we can’t get or maintain the pleasure we seek, so what’s the point? The Apostle’s doctrine of the resurrection and the renewal of creation does not allow for such pessimism. Creation “will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Rom. 8:18–25; see 1 Cor. 15). Paul also rejected the passive resignation of Stoicism, for he was no fatalist. Paul actively pressed toward his goals and called us to work out our salvation with fear and trembling, believing that God works in and through us to bring about His purposes (Phil. 2:12).

For the Apostle, true contentment was not complacency, and it was not a condition, on this side of glory, that could admit no feelings of discontent and dissatisfaction. After all, Paul frequently expresses such feelings in his epistles as he considers the sins of the church and his own shortcomings. He did not rest on his laurels but worked zealously to solve problems both personally and pastorally.

Paul’s contentment pertained to his personal circumstances and the state of his human condition. Whether he suffered lack or enjoyed material prosperity, he had “learned” to be content wherever God placed him (Phil. 4:12). Note that this was something he learned. It was not a natural gifting but something he had to be taught.

What was the secret to contentment that he had learned? Paul tells us in Philippians 4:13: “I can do all things through him who strengthens me.”

In short, the Apostle’s contentment was grounded in his union with Christ and in his theology. He saw theology not as a theoretical or abstract discipline but rather as the key to understanding life itself. His contentment with his condition in life rested on his knowledge of God’s character and actions. Paul was content because he knew his condition was ordained by his Creator. He understood that God brought both pleasure and pain into his life for a good purpose (Rom. 8:28). Paul knew that since the Lord wisely ordered his life, he could find strength in the Lord for any and all circumstances. Paul understood that he was fulfilling the purpose of God whether he was experiencing abundance or abasement. Submission to God’s sovereign rule over his life was the key to his contentment.

As we continue to wrestle with the desires of the flesh, we can be tempted to believe God owes us a better condition than we presently enjoy. To believe such a thing is sin, and it leads to great misery, which is overcome only by trusting in the Lord’s sustaining and providential grace. We will find true contentment only as we receive and walk in that grace.

Source: Content in His Providence