Daily Archives: April 4, 2020

April 4th The D. L. Moody Year Book

Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.—Daniel 6:5.

WHAT a testimony from his bitterest enemies! Would that it could be said of all of us! He had never taken a bribe, he had never been connected with a “ring.” Ah, how his name shines! He had commenced to shine in his early manhood, and he shone right along. Now he is an old man, an old statesman, and yet this is their testimony.

Character is worth more than money. Character is worth more than anything else in the wide world. I would rather in my old age have such a character as that which Daniel’s enemies gave him than have raised over my dead body a monument of gold reaching from earth to sky.[1]

 

[1] Moody, D. L. (1900). The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody. (E. M. Fitt, Ed.) (pp. 68–69). East Northfield, MA: The Bookstore.

April—4 The Poor Man’s Evening Portion

Thy rebuke hath broken my heart.—Psalm 69:21.

Hast thou, my soul, still upon thee the solemn savour of thy morning meditation? Surely Gethsemane is not forgotten by thee! Pause over the subject; and from the whole mass of the soul sufferings of thy Lord, behold what crowned the whole: “Thy rebuke,” (saith Jesus to the Father,) “thy rebuke hath broken my heart.” To search into the depths of this meditation is impossible; for who shall describe if? What human, or even angelic intellect can fathom the profound subject? That this was the greatest and heaviest weight in the whole curse, we may venture to suppose: because we read of nothing which bore so hard upon the holy Jesus, amidst all his agonies, as the Father’s rebuke. It was this which “broke his heart.” My soul! repeat the solemn scripture, as if Jesus was in the moment uttering the words: “Thy rebuke hath broken my heart.” Precious Lord! could not this have been spared thee?—Pause, my soul!—Lamb of God! must the rebuke of thy Father be also in the curse?—Pause again, my soul! When Jesus made his soul an offering for sin, would not the Father of mercies, and God of all consolation, show the least portion of favour to his dear, his beloved, his only begotten Son?—Pause, my soul! yet once again, and ponder over the solemn subject! “It pleased the Father to bruise him, to put him to grief.”—But, my soul! though, neither thou, nor perhaps angels of light, can explain the extremity of the Redeemer’s sufferings, in the rebuke of the Father for sin, which broke his heart, yet in the contemplation of the lesser sorrows of the curse which Jesus endured, thou wilt be led to form some faint idea, however small in comparison of the real state of it, to induce a train of the most solemn meditations. When the Son of God assumed our nature, though in a holy portion of that nature, untainted by the fall, being not derived by ordinary generation, yet coming as the sinner’s surety, he took upon him the curse for sin, he was first made sin (2 Cor. 5:21) and then a curse for us, (Gal. 3:13;) as such, he was invested with every thing belonging to the frailties of our nature, which might expose that nature to sorrow, and suffering, and death. The sentence of the fall was, “Dust thou art, and unto dust shalt thou return,” (Gen. 3:19:) so that the curse, then seizing the human nature of Christ, at once tended to waste all the animal spirits, and to induce a state of mind peculiarly low and dejected. Agreeably to this, we find that the holy Jesus, though it is once said of him, that in that hour “he rejoiced in spirit,” when the devils were subject to his name, (Luke 10:18–21,) yet is it never said of him, that he was once seen to laugh. As the sinner’s surety, he sustained every thing of sorrow which belonged to God’s curse against sin, and became eminently marked with affliction; and in a way which none but himself ever waded through. Yea, to make the horrors of death more tremendous and bitter, the very sun became darkened at mid-day; not so much, I humbly conceive, as some have thought, to intimate, by the miracle, God’s displeasure at the act of the Jews in the crucifixion of Christ, as to manifest the Father’s rebuke of sin, which Jesus then stood as the sinner’s surety to answer for, and which Christ, as if summing up the whole of his misery, declared to be the finishing stroke, which had “broken his heart.” My soul! look up, and thus behold the Lamb of God! O thou precious, precious Redeemer! the sons of thy Zion, but for this blessed undertaking of thine, “would have fainted for ever!” They would have lain “at the head of all the streets as a wild bull in a net: they would have been full of the fury of the Lord, the rebuke of thy God.” But now, Lord, thou hast swallowed up death in victory: “the Lord God hath wiped away tears from off all faces: and the rebuke of thy people thou hast taken away from off all the earth; for the mouth of the Lord hath spoken it.”[1]

 

[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 98–100). Philadelphia: Thomas Wardle.

In Preparation for the Lord’s Day: What God Ordains — The Thirsty Theologian

What God Ordains Is Always Good
WAS GOTT TUT

imageWhat God ordains is always good:
His will is just and holy.
As He directs my life for me,
I follow meek and lowly.
My God indeed in ev’ry need
knows well how He will shield me;
to Him, then, I will yield me.

What God ordains is always good:
He never will deceive me;
He leads me in His righteous way,
and never will He leave me.
I take content what He has sent;
His hand that sends me sadness
will turn my tears to gladness.

What God ordains is always good:
His loving thought attends me;
no poison can be in the cup
that my Physician sends me.
My God is true; each morning new
I trust His grace unending,
My life to Him commending.

What God ordains is always good:
He is my Friend and Father;
He suffers naught to do me harm
though many storms may gather.
Now I may know both joy and woe;
some day I shall see clearly
that He has loved me dearly.

What God ordains is always good:
though I the cup am drinking
which savors now of bitterness,
I take it without shrinking.
For after grief God gives relief,
my heart with comfort filling
and all my sorrow stilling.

What God ordains is always good:
this truth remains unshaken.
Though sorrow, need, or death be mine,
I shall not be forsaken.
I fear no harm, for with His arm
He shall embrace and shield me;
so to my God I yield me.

Hymns to the Living God (Religious Affections Ministries, 2017).

WAS GOTT TUT

New arrangement by Josh Bauder

The current hymnal for this series is Hymns to the Living God, published by Religious Affections Ministries. This is such a good hymnal that I’m pretty sure I could happily post every hymn it contains, but I’ll be limiting selections to hymns I have never posted here before, especially those unfamiliar to me (of which there are many). For more information and to purchase this hymnal, visit Religious Affections Ministries.

via In Preparation for the Lord’s Day: What God Ordains — The Thirsty Theologian

April 4, 2020 Evening Verse Of The Day

The Restoration

Then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all. (15:24–28)

The third aspect of the resurrection plan that Paul discusses here is what may be called the restoration. The apostle summarizes some of the things that will happen in the last times.

Then (eita, “after this”) may imply an interval of time between the resurrection at His coming and the establishment of His kingdom. That would coincide with the teaching of our Lord in Matthew 24 and 25, where He tells of all the signs that will precede His kingdom, even the sign of the Son of Man in heaven and the gathering together of the elect (24:30–31).

Telos (end) not only can refer to that which is final but also to that which is completed, consummated, or fulfilled. In the final culmination of the ages, when He delivers up the kingdom to the God and Father, all things will be restored as they were originally designed and created by God to be. In the end it will be as it was in the beginning. Sin will be no more, and God will reign supremely, without enemy and without challenge. That gives us great insight into the divine redemptive plan. Here is the culmination: Christ turns over the restored world to God His Father, who sent Him to recover it.

Christ’s final act will be to conquer permanently every enemy of God, every contending rule and authority and power. They will forever be abolished, never to exist again, never again to oppose God or to deceive, mislead, or threaten His people or corrupt any of His creation.

This final act of Christ, the turning over the world to His Father, will be worked out over the period of a thousand years, during the millennial rule of Christ on earth. As vividly and dramatically portrayed in the symbols and statements of Revelation 5–20, Christ will take back to Himself the earth that He created and that is rightfully His. The scene of Revelation 5 depicts the Son taking rightful possession of the title deed to the earth, His going out to take it back from the usurper to present it to the Father. In doing that He will quell all rebellions and subdue all enemies. He must reign until He has put all His enemies under His feet. It is necessary for Him to rule.

The figure of putting His enemies under His feet comes from the common practice in ancient times of kings and emperors always sitting enthroned above their subjects, so that when the subjects bowed they were literally under, or lower, than the sovereign’s feet. With enemies, a king often would literally put his foot on the neck of the conquered king or general, symbolizing the enemy’s total subjection. In His millennial reign, all of Christ’s enemies will be put in subjection to Him, under His feet, so that God’s sovereign plan may be fulfilled.

During the Millennium no open rebellion will be tolerated, but there will still be rebelliousness in the hearts of Christ’s enemies. Because His enemies will not submit to Him willingly, He will have to “rule them with a rod of iron” (Rev. 19:15). But they will be ruled. At the end of the thousand years Satan will be unleashed for a brief period to lead a final insurrection against God and His kingdom (20:7–9), after which he, with all who belong to him, will be banished to hell, to suffer eternally in the lake of fire (Rev. 20:10–15).

The last enemy, both of God and of man, is death, which, with all the other enemies, will be abolished. Christ broke the power of Satan, “him who had the power of death” (Heb. 2:14), at the cross, but Satan and death will not be permanently abolished until the end of the Millennium. The victory was won at Calvary, but the eternal peace and righteousness that victory guarantees will not be consummated and completed until the enemies who were conquered are also banished and abolished. Then, His final work having been accomplished, Christ delivers up the kingdom to the God and Father.

When He took the assignment of salvation from His Father, Christ came to earth as a baby, and lived and grew up as a man among men. He taught, preached, healed, and did miraculous works. He died, was buried, was raised and ascended to His Father, where He now intercedes for those who are His. When He returns He will fight, conquer, rule, judge, and then, as His last work on the Father’s behalf, forever subdue and finally judge all the enemies of God (Rev. 20:11–15), re-create the earth and heavens (Rev. 21:1–2), and finally deliver the kingdom to the God and Father.

The kingdom that Christ delivers up will be a redeemed environment indwelt by His redeemed people, those who have become eternal subjects of the everlasting kingdom through faith in Him. In light of Paul’s major argument in this chapter, it is obvious that his point here is that, if there were no resurrection, there would be no subjects for God’s eternal kingdom; and there would be no Lord to rule. Unless He and they were raised, all of God’s people eventually would die, and that would be the end—the end of them and the end of the kingdom. But Scripture assures us that “His kingdom will have no end” (Luke 1:33), and He and His subjects will have no end.

Lest any of his readers misunderstand, Paul goes on to explain the obvious: But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. God the Father is the exception who will not be subject to Christ, for it is the Father who gave the rule and authority to the Son (Matt. 28:18; John 5:27), and whom the Son faithfully and perfectly served.

From the time of His incarnation until the time when He presents the kingdom to the Father, Christ is in the role of a Servant, fulfilling His divine task as assigned by His Father. But when that final work is accomplished, He will assume His former, full, glorious place in the perfect harmony of the Trinity. And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all. Christ will continue to reign, because His reign is eternal (Rev. 11:15), but He will reign with the Father in trinitarian glory, subject to the Trinity in that way eternally designed for Him.

When God created man He made him perfect, righteous, good, and subservient. At the Fall, this supreme creature of God, along with all the rest of His creation, was corrupted and ruined. But the new men He creates through His Son will never be corrupted or ruined. They will be raised up to live and reign eternally in His eternal kingdom with His eternal Son.[1]


25 There is now a battle going on between Christ and the spiritual forces of evil. When Christ ascended into heaven, he sat down “at the right hand of God” (Mt 26:64; Ac 2:33; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3), an expression that denotes his reigning in power. It is this reign that Paul refers to when he writes, “he must reign until he has put all his enemies under his feet.” These last words are a quotation from Psalm 110:1, the most quoted OT chapter in the NT. Here Paul interprets this verse as a prediction of Jesus’ present rule before the end. Jesus himself quoted Psalm 110:1 as a prediction of his reign as the Son and the Lord of David (Mt 22:44 par.). Christ is reigning at the present time despite the presence and power of evil in the world, and in his own time he will overthrow all the spiritual forces of evil.

26 The destruction of the last enemy—death—will occur at the time when the dead “who belong to [Christ]” (v. 23) will be raised again and receive new bodies. Prior to that, though Paul does not say so explicitly, Christians can expect to die like anyone else. That final victory has still not taken place.[2]


25 The argument that begins with this verse and carries through v. 28 is Paul’s explanation of the how and why of the two “events” of the End, mentioned at the end of v. 24. The explanation is based on his use (interpretation?) of two passages from the Psalms (110:1 and 8:6 [LXX 8:7]), which have the similar theme of “placing his enemies (subjecting all things) under his feet.” Although the argument gets somewhat complex, primarily because one is not always sure of the antecedent of all the pronouns, whether Christ or God, the point of the whole seems plain enough. God himself stands as both the source and goal of all that is; and since he has set in motion the final destruction of death, when that occurs, he will be “all in all.” Christ’s role is to bring about this destruction through the resurrection, which is inherently tied to his own. When that occurs, all of God’s enemies will be subjected to Christ, so that in turn he may be made subject to God, who, it turns out, has been the one who subjected all things to him in any case.

Paul thus begins by picking up the theme of “Christ’s rule” from v. 24. This rule is currently in effect, but at “the end,” when he has destroyed all the powers, he will “hand [it] over to God the Father.” Paul now puts that into biblical perspective. Christ’s rule, which by implication began with his resurrection (or subsequent ascension), must continue until Ps. 110:1 is fulfilled, “until he has put all his enemies under his feet.”

What is not certain is the intended subject of the verb “until he has put.” In favor of “Christ” is (a) the grammar itself, since the natural antecedent is the subject of the preceding “he must reign,” referring to Christ; and (b) the fact that this serves as an explanation of v. 24, where Christ is the subject of the clause “when he destroys all dominion, etc.” In favor of “God” is (a) the fact that in the psalm itself God places all things under the Messiah’s feet, and (b) that in v. 28 God is finally designated as the subject of Ps. 8:6, as the one who has subjected all things to Christ. Almost certainly we must go with the grammar here and see Christ as the subject. Thus, he must reign (as he is now doing by virtue of his being Lord) until he places all his enemies (especially death, as v. 26 makes clear) under his feet. By subjecting death to himself through the resurrection of the dead, which is causally related to his being the firstfruits, Christ will thus have brought Satan’s tyranny to its conclusion.

Paul’s concern is therefore not with “two reigns,” but with the Messiah’s bringing to completion his work of redemption. The further explanation in vv. 27–28 makes it clear that God ultimately lies behind this final action of the Messiah. The reason for this is that the destruction of death takes place in the raising of the dead itself, an event that occurs because those who are in Christ are in solidarity with him, so that his resurrection becomes the foundation of theirs; and God is the ultimate “cause” of the resurrection, which takes place in two “orders.”

26 The grammar of this sentence is somewhat puzzling; nonetheless, its point is certain. This is Paul’s own interpretation of the “last enemy” that must be put under the reigning Messiah’s feet, death itself, and thus is the reason for this entire explanation in the first place. The sentence literally reads, “The last enemy is being destroyed, namely death.” The difficulty lies with the present tense and passive voice of the verb, plus the fact that no conjunction or particle joins it to what has preceded. F. C. Burkitt53 suggested that it serves as the apodosis of the two “when” clauses in v. 24, with “the end” being understood adverbially (= “at the end”) and v. 25 as a parenthesis explaining the twin protases of v. 24. Thus: “Then at the end, when he hands over the kingdom to God the Father, when he has destroyed all dominion, authority, and power (for he must reign until he has put all his enemies under his feet), the last enemy is being destroyed, death itself.” Attractive as that is as a way out of the grammatical difficulty, the reading of v. 25 as a parenthesis when the content of v. 26 is dependent on it seems to nullify it.

Nonetheless, Burkitt is probably on the right track in terms of understanding Paul’s intent. The asyndeton (lack of conjunction) gives the sentence a “strong and decisive prominence” between the two scriptural adaptations. The present passive is best understood as referring to what takes place at the time of v. 24; that is, it refers to Christ’s destroying “every dominion, authority and power.” In a sense death, the final enemy to be subdued, is already being destroyed through the resurrection of Christ; but Paul’s concern here is with its final destruction, which takes place when Christ’s own resurrection as firstfruits culminates in the full harvest of the resurrection of those who are his. Death is the final enemy. At its destruction true meaningfulness is given to life itself. As long as people die, God’s own sovereign purposes are not yet fully realized. Hence the necessity of the resurrection—so as to destroy death by “robbing” it of its store of those who do not belong to it because they belong to Christ! This is precisely the point made again at the end of the argument in vv. 53–57.[3]


25. For he must rule until he has put all his enemies under his feet.

Paul continues to explain the significance and the time span of Christ’s rule with the conjunction for. He advances the concept of divine necessity by saying not that Christ rules but that he must rule. He implies that God the Father has given his Son the mandate both to reign and to complete the divine plan of redemption.

Throughout his correspondence with the Corinthians, Paul bases his teachings on the Scriptures. Here he alludes to one of the psalms that speaks of Christ’s kingship:

The Lord says to my Lord:

“Sit at my right hand

until I make your enemies

a footstool for your feet.”

[Ps. 110:1; Matt. 22:44]

The allusion displays Paul’s freedom in adapting the Scriptures. David, the psalmist, portrays God as the speaker who addresses his Son and reveals that God will subjugate the enemies to be a footstool for his Son’s feet. But Paul rewrites the Old Testament text to give it a christological emphasis and have Christ overpower all his enemies. This passage should not be interpreted to stress the work of either God or Christ. The context shows that both God and Christ function alternatively as subjects of the verbs in verses 20–28.

Christ’s universal reign begins when he rises victoriously from the grave in his state of exaltation and ends when he effectively eliminates the power of all his spiritual enemies. These enemies are all the spiritual forces that have rule, authority, and power (v. 24). Peter writes that at Christ’s ascension, the “angels, authorities and powers [were placed] in submission to him” (1 Peter 3:22). During Christ’s reign they continue to exercise their demonic influence until he abolishes their powers at the end of time.

When Christ destroys the last enemy, namely, death, he has already delivered his kingdom to God the Father. Consequently, the services of angels to believers have come to an end, for God’s people will have received full salvation (see Heb. 1:14). During the time of Christ’s kingdom, the process of conquest continues until it finally enters the settled permanent state of God’s kingdom.

  1. The last enemy that will be abolished is death.

Among the hostile forces is the power of death. For the human race, this force has continued to rule from the time of Adam’s sin (see Gen. 2:17; 3:17, 19) until the present. We view death as a power that is foreign to the human race; it became triumphant over humanity when Satan induced man to sin. Adam’s disobedience resulted in the death of himself, his wife, and all his descendants. But Jesus conquered death through his resurrection and will abolish it in the consummation.

The adjective last describes death and should be interpreted to mean that death is the last foe among the demonic forces that exercise rule, authority, and power over humanity (v. 24). This domination, however, is abolished when all Christ’s people have been raised from the dead and are glorified.

Paul writes the verb to abolish in the passive voice and intimates that God is the agent who will terminate the power of this destructive force. God brought Jesus back to life and has given his followers the assurance that they also will be raised from the dead. If there is no resurrection, death continues to sway its power. But if there is a resurrection of all the believers, the power of death ends once for all.

Those Corinthians who denied the resurrection also failed to realize Christ’s triumph over death, for he holds the keys of death and the grave (Rev. 1:18). According to the apostle John, both death and Hades will be thrown into the lake of fire which is the second death (Rev. 20:14). In the renewal of heaven and earth, death will be no more (Rev. 21:4).

Scholars note an attractive symmetrical structure in verses 24–28 (see the illustration below). Verse 26 (E) is at the center. Verse 25 (D) corresponds with verse 27 (D´), verse 24 (C) with verse 27 (C´), verse 24 (B) with verse 28 (B´), and verse 24 (A) with verse 28 (A´). The verses that show parallels reinforce each other and reiterate their meaning.

In verse 25, Paul alludes to Psalm 110:1 with its message of the subjection of all Christ’s enemies under his feet. In verse 27, he broadens this message to include everything (in similar wording taken from Ps. 8:7). Further, the phrase then comes the end in verse 24 signifies that God is all in all as supreme ruler in this universe (v. 28).

(A) 24. Then comes the end,

 

(B) when he delivers the kingdom to God the Father,

 

(C) after he has abolished all rule, and all authority and power.

 

(D) 25. For he must rule until he has put all his enemies under his feet.

 

(E) 26. The last enemy that will be abolished is death.

 

(D´) 27. For he has put all things under his feet.

 

(C´) And when he says, “All things are put under him,” it is clear that the one who subjected all things to him is excepted.

 

(B´) 28. And when all things are subjected to him, then even the Son himself shall be subjected to the one who subjected all things to him

 

(A´) so that God may be all in all.[4]

 


[1] MacArthur, J. F., Jr. (1984). 1 Corinthians (pp. 419–421). Chicago: Moody Press.

[2] Verbrugge, V. D. (2008). 1 Corinthians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 397). Grand Rapids, MI: Zondervan.

[3] Fee, G. D. (1987). The First Epistle to the Corinthians (pp. 754–757). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[4] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 553–554). Grand Rapids: Baker Book House.

April 4 Streams in the Desert

Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see.” (2 Kings 6:17)

THIS is the prayer we need to pray for ourselves and for one another, “Lord, open our eyes that we may see”; for the world all around us, as well as around the prophet, is full of God’s horses and chariots, waiting to carry us to places of glorious victory. And when our eyes are thus opened, we shall see in all events of life, whether great or small, whether joyful or sad, a “chariot” for our souls.

Everything that comes to us becomes a chariot the moment we treat it as such; and, on the other hand, even the smallest trial may be a Juggernaut car to crush us into misery or despair if we consider it.

It lies with each of us to choose which they shall be. It all depends, not upon what these events are, but upon how we take them. If we lie down under them, and let them roll over us and crush us, they become Juggernaut cars, but if we climb up into them, as into a car of victory, and make them carry us triumphantly onward and upward, they become the chariots of God.—Hannah Whitall Smith.

The Lord cannot do much with a crushed soul, hence the adversary’s attempt to push the Lord’s people into despair and hopelessness over the condition of themselves, or of the church. It has often been said that a dispirited army goes forth to battle with the certainty of being beaten. We heard a missionary say recently that she had been invalided home purely because her spirit had fainted, with the consequence that her body sunk also. We need to understand more of these attacks of the enemy upon our spirits and how to resist them. If the enemy can dislodge us from our position, then he seeks to “wear us out” (Daniel 7:25) by a prolonged siege, so that at last we, out of sheer weakness, let go the cry of victory.[1]

 

[1] Cowman, L. B. (1925). Streams in the Desert (pp. 105–106). Los Angeles, CA: The Oriental Missionary Society.

April 4 The Interpreter: Spurgeon’s Devotional Bible

April 4.—Morning. [Or July 6.]
“My grace is sufficient for Thee.”

Judges 6:1–16

AND the children of Israel did evil in the sight of the Lord: (We commonly say that a, burnt child dreads the fire, but Israel, after smarting again and again as the result of her sin, returned to it the moment the chastisement was removed, or the judge was dead. Such is the strange infatuation of men:) and the Lord delivered them into the hand of Midian seven years. (This nation was but a puny enemy, and yet it was too much for sinful Israel. The tribes had formerly reduced the Midianites to a very low condition, and now they are themselves unable to stand before them. See how sin weakens men.)

2, 3 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds. And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

5, 6 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the Lord. (These wandering plunderers were hard to grapple with, and must have been a dreadful scourge. It is to such marauders that much of the present deserted condition of Palestine is due.)

7, 8 And it came to pass, when the children of Israel cried unto the Lord because of the Midianites, That the Lord sent a prophet unto the children of Israel, which said unto them, Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; (The sending of faithful ministers to a people is a token for good from the Lord, even though their testimony should be rather a rebuke than a consolation;)

9, 10 And I delivered you out of the hands of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; And I said unto you, I am the Lord your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. (Faithful are the wounds of a friend. God had just cause to complain, and in unveiling Israel’s great sin, the Lord’s servant was going the surest way to build up peace upon a permanent foundation.)

11 ¶ And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

12 And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. (He found Gideon retired, employed, and distressed; three suitable conditions to warrant a celestial interposition. He had very little wheat, for he had no oxen to thresh it; and he was in great fear of the enemy, and therefore threshed not on the barn floor, but in the winepress; yet in his poverty he received rich grace. God is no respecter of persons.)

13 And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. (These were commonsense questions, and proved that the enquirer had well considered the matter.)

14 And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? (It is clear that the angel was the Lord himself. From such lips what power there is in that question, “Have not I sent thee?” And what inspiration followed his glance, when “the Lord looked upon Gideon.”)

15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house.

16 And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. (God called Gideon mighty, and made him so, he sent him and went with him, he taught him faith and then honoured his faith. In what manner will the Lord glorify himself in each of us?)

April 4.—Evening. [Or July 7.]
“Peace be unto thee, fear not.”

Judges 6:17–32

AND Gideon said unto the angel, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. (To one person a sign is denied, and to another it is granted. Herein is manifest not only the sovereignty of God, but also his wisdom in dealing with different men in different manners. Gideon had many signs, yet he was not rebuked for needing them.)

19 ¶ And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. (What Gideon meant for a feast was turned into a sacrifice. This was a small matter, so long as the Lord did but accept him.)

21 ¶ Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. (Here was both a token of divine presence and an intimation of what God could do. He could bring fiery courage out of Gideon’s heart, as well as fire out of a rock, and he could consume Midian as readily as he burned up the cakes.)

22 And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face.

23 And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die.

24 ¶ Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom: (or “the Lord my peace,” in allusion to the Lord’s having said, “Peace be unto thee.”)

25, 26 And it came to pass the same night, that the Lord said unto him, Take thy father’s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it: And build an altar unto the Lord thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down. (He was at once to set about cleansing his own house. Those who would serve God abroad should begin at home. He was not commanded to dedicate Baal’s grove-temple to God, but to fell it; nor was he ordered to sacrifice to God upon the idol’s altar, but to throw it down. Reformations cannot be too thorough. Unless we down with their nests the foul birds will come back. Gideon had a grand commission which every true believer might rejoice to receive.)

27 Then Gideon took ten men of his servants, and did as the Lord had said unto him: and so it was, because he feared his father’s household, and the men of the city, that he could not do it by day, that he did it by night. (If we cannot do our duty exactly as we would, we must do it as we can, but anyhow it should be done. Gideon did a glorious night’s work.)

28 ¶ And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

29 And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing.

30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

Those who themselves deserved to die for idolatry were in a vast hurry to judge and condemn the son of Joash. Frequently those who themselves are most guilty are loudest in accusing others.

31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar. (His argument was—if Baal be indeed a god he can take care of himself, and if he be not a god, then those who plead for him deserve to die for setting up false deities.)

32 Therefore on that day he called him Jerubbaal (or one with whom Baal may plead), saying, Let Baal plead against him, because he hath thrown down his altar.[1]

 

[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 193–194). Grand Rapids, MI: Baker Book House.

Coronavirus catapulting US into deepest recession since WW2

The full extent of the economic damage caused by the pandemic remains unknown, but Wall Street expects the fallout to be severe as a dismal jobs report did not include the roughly 10 million Americans who filed for first-time unemployment benefits over the past two weeks.

Source: Coronavirus catapulting US into deepest recession since WW2

In Another Hilarious Gaffe, Biden Shouts, ‘Help Me! I Don’t Want To Do This Anymore!’ — The Babylon Bee

U.S.—Joe Biden is once again causing a stir with his wacky sayings and nonstop gaffes. In a recent interview with CNN’s Wolf Blitzer, Biden topped himself with his bizarre and hilarious comments.

When asked how he would handle the public health crisis, Joe Biden turned and looked directly into the camera exclaiming, “Help me! I don’t want to do this anymore!” Some thought he was trying to send a message but mostly everyone just laughed! “This may be his silliest quote yet,” said one offscreen reporter struggling to suppress her laughter. “The man is just a machine at coming up with nonsensical one-liners.”

“No seriously, I don’t know how much time I have here. They’re not letting me see my grandkids!” Biden continued. “I don’t want to be president. I want my rocking chair, nap time, ginger snaps and bingo!” But everyone just laughed even harder. “It must be another one of Biden’s classic old-timey references.” Others said, “Oh Biden! What a character!”

Biden then shook his head, blinking several times and looking visibly confused. He then managed to get out two coherent sentences before calling Wolf Blitzer a lying dog-faced pony soldier and challenging him to a push-up contest. The interview ended abruptly after security was forced to step in and pull him off-camera.

Democratic viewers at home collectively shrugged and said, “He’s still got my vote.”

via In Another Hilarious Gaffe, Biden Shouts, ‘Help Me! I Don’t Want To Do This Anymore!’ — The Babylon Bee

U.N. Secretary General: “Recovery From the Coronavirus Crisis Must Lead To A Better World”

Absolute Truth from the Word of God

The appropriate background music during António  Guterres’ speech would undoubtedly be “Imagine” by John Lennon.

What do I need to say that was not said by the Secretary-General of the U.N.?  

How many times did he talk about global governments and that this pandemic can only be defeated with global governance?

Please pass this on, brethren.

How Can I Be Saved?

Shalom b’Yeshua

MARANATHA!!

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According to CDC: 0.2% to 1.8% of All US Deaths Since February are Confirmed or Presumed to be Due to COVID-19 — And They Want to Destroy Economy Over This? — The Gateway Pundit

Of course, it if very difficult to get any honest reporting from the mainstream media today.

Their objective is to destroy President Trump not report the facts.
They even downplayed hydroxychloroquine, the “most effective therapy” recommended by a global survey of doctors, in order to slam President Trump.

Getting reliable information is difficult.

The CDC website is even confusing.

The Worldometer coronavirus website says there have been 7,896 coronavirus deaths in the US as of noon on Saturday April 4, 2020.

The CDC website has only 1,150 US deaths listed as confirmed or presumed to be linked to the coronavirus.

The total number of coronavirus deaths appears to be lagging but despite that we are starting to get a glimpse of the character of this deases.

According to the collected data:

** 79% (910/150) are over the age of 65
** 90% (1033/1150) are over the age of 55
** 3.5% are under 45
** 0.7 (9/1150) are under 35

Like other reports the VAST MAJORITY of the coronavirus deaths are people over age 65 — nearly 80%.

What is most shocking is the number of coronvirus deaths versus all deaths in the United States.

According to the CDC there are an average 7,838 deaths in the US every day. (446,778/57 days)

Using the CDC numbers only 0.2% of all deaths in US are due to coronavirus. (1150/446,778)
Using the Worldometer numbers 1.8% of all deaths in US are due to coronavirus (7896/446,778)

What is also interesting is the number of total deaths this year is lower than the same time period in previous years! (percent of expected deaths column in chart)

And they are willing to destroy the US economy over this?

via According to CDC: 0.2% to 1.8% of All US Deaths Since February are Confirmed or Presumed to be Due to COVID-19 — And They Want to Destroy Economy Over This? — The Gateway Pundit