Daily Archives: September 6, 2020

September 6 How to Build Up Others


1 Thessalonians 5:11 niv

Encourage one another and build each other up, just as in fact you are doing.

We say, “I’m going to sit down and figure out how I can build others up.” That’s fine, but how do we build others up? How do we know what to do?

Paul gave this advice in Acts 20:32: “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified.”

How do we get built up enough to build up somebody else? My friends, it’s the Bible. Read the Bible. The Word of God is the fuel to help us be builders. In 1 Peter 2:2 we are told, “As newborn babes, desire the pure milk of the word, that you may grow thereby.”

One New Testament passage, Jude 1:20–21, talks about building ourselves up: “But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.”

What does Jesus want us to do? I think He wants us to be builders—edifiers—men and women who are committed to strengthening the body. Let us build one another up![1]


[1] Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 261). Nashville, TN: Integrity Publishers.

September 6th The D. L. Moody Year Book


If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.—2 Corinthians 5:7.

I SAW an advertisement which read like this: “If you want people to respect you, wear good clothes.” That is the world’s idea of getting the world’s respect. Why! A leper may put on good clothes, but he is a leper still. Mere profession doesn’t transform a man. It is the new nature spoken of in Corinthians, “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are became new.”[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.) (p. 156). East Northfield, MA: The Bookstore.

September 6, 2020 Evening Verse Of The Day

7  God continues to speak to Cain. It is fair to say that this is one of the hardest verses in Genesis to translate and to understand. Skinner speaks for many commentators when he says that “every attempt to extract a meaning from the verse is more or less of a tour de force.

Looking at the Hebrew of the verse, one detects immediately three oddities. First, what does one do with the fourth word in the verse, śeʾēṯ? In form it is an infinitive construct from nāśāʾ, “to lift up, raise,” but there is no following word to which it bears a construct relationship. There is a nomen regens but no nomen rectum! Thus the first few words read literally, “if you do well, a lifting up of … (?).” To be sure, there are a few instances where an infinitive construct acts as the nominative of the subject, but these are rare. Second, why is there lack of gender agreement between the subject and the predicate in ḥaṭṭāʾṯ (fem.) rōḇēṣ (masc. sing. participle), often translated “sin is crouching” (NIV; cf. RSV, NEB, AV)? Third, why are masculine pronominal suffixes used in both tešûqāṯô (translated above Its urge) and ʾattá timšol-bô (you are the one to master it) when the antecedent is ḥaṭṭāʾṯ (sin), which is feminine?

Scholars have sought to resolve these conundrums in the following ways. Some change the MT’s word order, placing ḥaṭṭāʾṯ, “sin,” after śeʾēṯ, “to lift up.” The phrase nāśāʾ ḥaṭṭāʾṯ then refers to the forgiveness of sin: “look, if you do well, there is forgiveness for sin.…” The main appeal of this suggestion is that it supplies a nomen rectum for śeʾēṯ. There is, however, no textual support for revising the word order. This suggestion may be a case of changing the text to conform to our understanding of Biblical Hebrew’s syntax.

Another approach is to insert words into the passage. For example, adding pānîm or pāneyḵā after śeʾēṯ enables one to translate: “if you do well, there is a lifting of the (or your) face.” This line then contrasts with the earlier falling of Cain’s face. If Cain refuses to capitulate to this moment of temptation, there can be a reversal of his feelings. He who now bows his head will be able to hold his head high.

A third position resorts to emending the text, both the consonants and the vocalization. Thus G. R. Driver makes the following five changes in the text. Following Gunkel and some ancient versions, he emends śeʾēṯ to tiśśāʾ. He supplies pāneyḵā after tiśśāʾ. He reads ḥaṭṭāʾṯ rōḇēṣ as dittography for ḥaṭṭaʾṯ tirbaṣ. He emends the Qal timšol into the Niphal timmāšel. Finally, he changes the two masculine pronominal suffixes into feminine ones. Thus Driver’s translation is: “If thou doest well, dost thou not lift up (thy countenance)? But if thou doest not well, sin will be crouching at the door, and its impulse is towards thee, and thou shalt be ruled by it.” The fact that such a translation requires at least five changes in the MT makes it unlikely.

A fourth approach is to emend only the vocalized text. Thus Dahood changes MT śeʾēṯ to šāʾattā (assimilation from šāʾantā, the 2nd masc. sing. perfect of šāʾan, “to be at ease”). He translates: “Look, if you have behaved well you will be at ease. But if you have not, sin will be lurking at your door.” The root to which Dahood refers—šʾn—is a rare one, occurring only in Job 3:18 and Jer. 48:11. In other words, he is prepared to reject a normal form of a very popular verb and replace it with an unusual form of a very rare verb. Such a proposal seems to compound the problem rather than resolve it.

Can sense be made out of the verse without alterations of any kind? Following the lead of Andersen, we suggest that the interrogative ha, though appearing only once, covers both the first ʾim (“if”) clause and the second one. Thus God’s speech in v. 7 consists of two rhetorical questions and one statement.

Hebrew śeʾēṯ then takes on nominative force, meaning “acceptance” (Gen. 19:21) or “forgiveness” (50:17), two common meanings of the verb nāśāʾ. As such, śeʾēṯ is an abbreviation of śeʾēṯ pānîm. There is no real problem reconciling feminine ḥaṭṭāʾṯ with masculine rōḇēṣ. Speiser has a long note to the effect that Heb. rōḇēṣ is to be connected with Akk. rabiṣum, “demon,” and it is rōḇēṣ that supplies the proper antecedent for the two masculine suffixes. Speiser goes on to say that in Mesopotamian demonology the rabiṣum could be either a benevolent being that lurks at the entrance of a building to protect the occupants, or just the opposite, a malevolent being that lurks at the entrance of a building to threaten the occupants. To be sure, the normal meaning of Heb. rāḇaṣ is “to lie down (in rest).” See, for example, the verb in this sense in connection with sheep (Gen. 29:2), with other animals in tranquility together (Isa. 11:6), and with people (Isa. 14:30; Ezek. 34:14). Gen. 49:9 is the one other clear instance, besides Gen. 4:7, that permits the translation “lie in wait for, lurk.” Little attention has been given to the fact that, in Hebrew, nouns that are feminine morphologically are sometimes treated as masculine. The best example of this point is the title given to the author of Ecclesiastes, certainly a male figure; he is called qōheleṯ, a feminine noun, and this title is always coupled with a masculine form of the verb.

Its urge is toward you. Sin’s urge is aimed at Cain. The word for urge here, tešûqá, is the same word used in the previous chapter for Eve’s feelings toward Adam (3:16). Similarly, what Cain can do to sin—you are the one to master [mšl] it—is described with the same verb used for Adam’s actions with Eve (“he shall be master over you,” 3:16). This is one illustration of the number of key phrases and ideas that are repeated in these chapters. Just as Adam and Eve knew they were naked (3:7), Adam knew his wife (4:1). God’s question “where is your brother?” (4:9) balances his earlier question, “where are you?” (3:9). There is a cursing from the earth for both Adam and Cain (3:17; 4:11). Both sinners are banished from God’s presence (3:24; 4:14), to east of Eden (3:24; 4:16). Such parallels, and there are many more, suggest either an original unity for chs. 3 and 4 or an unusually skilled redactor who has given the two chapters the guise of unity through the creation of verbal parallels. If the latter is the more cogent explanation, then those who inherited these two narratives have so changed the records as to make the original, if ever recoverable, unrecognizable. It is highly unlikely that the redactors tampered with their texts that drastically.

Cain is not to give in to this lurking sin. He is to master [timšol] it. The sense of the Hebrew form (2nd masc. sing. imperfect) is ambiguous; it may be read as a promise (“you shall master it”), as a command (“you must master it”), or as an invitation (“you may master it”). Although each of these is quite possible, notice that Cain does have a choice. He is not so deeply embedded in sin, either inherited or actual, that his further sin is determined and inevitable. The emphasis here is not on Cain as a constitutional sinner, one utterly depraved, but on Cain as one who has a free choice. When facing the alternatives, he is capable of making the right choice. Otherwise, God’s words to him about “doing well” would be meaningless and comic. Should he so desire, Cain is able to overcome this creature who now confronts him. The text makes Cain’s personal responsibility even more focused by its use of the initial emphatic pronoun: “you, you are to master it.”[1]

7. If thou doest well. In these words God reproves Cain for having been unjustly angry, inasmuch as the blame of the whole evil lay with himself. For foolish indeed was his complaint and indignation at the rejection of sacrifices, the defects of which he had taken no care to amend. Thus all wicked men, after they have been long and vehemently enraged against God, are at length so convicted by the Divine judgment, that they vainly desire to transfer to others the cause of the evil. The Greek interpreters recede, in this place, far from the genuine meaning of Moses. Since, in that age, there were none of those marks or points which the Hebrews use instead of vowels, it was more easy, in consequence of the affinity of words to each other, to strike into an extraneous sense. However, as any one, moderately versed in the Hebrew language, will easily judge of their error, I will not pause to refute it. Yet even those who are skilled in the Hebrew tongue differ not a little among themselves, although only respecting a single word; for the Greeks change the whole sentence. Among those who agree concerning the context and the substance of the address, there is a difference respecting the word שאת, (seait,) which is truly in the imperative mood, but ought to be resolved into a noun substantive. Yet this is not the real difficulty; but, since the verb נשא, (nasa,) signifies sometimes to exalt, sometimes to take away or remit, sometimes to offer, and sometimes to accept, interpreters vary among themselves, as each adopts this or the other meaning. Some of the Hebrew Doctors refer it to the countenance of Cain, as if God promised that he would lift it up though now cast down with sorrow. Other of the Hebrews apply it to the remission of sins; as if it had been said, ‘Do well, and thou shalt obtain pardon.’ But because they imagine a satisfaction, which derogates from free pardon, they dissent widely from the meaning of Moses. A third exposition approaches more nearly to the truth, that exaltation is to be taken for honour, in this way, ‘There is no need to envy thy brother’s honour, because, if thou conductest thyself rightly, God will also raise thee to the same degree of honour; though he now, offended by thy sins, has condemned thee to ignominy.’ But even this does not meet my approbation. Others refine more philosophically, and say, that Cain would find God propitious, and would be assisted by his grace, if he should by faith bring purity of heart with his outward sacrifices. These I leave to enjoy their own opinion, but I fear they aim at what has little solidity. Jerome translates the word, ‘Thou shalt receive;’ understanding that God promises a reward to that pure and lawful worship which he requires. Having recited the opinions of others, let me now offer what appears to me more suitable. In the first place, the word שאת means the same thing as acceptance, and stands opposed to rejection. Secondly, since the discourse has respect to the matter in hand, I explain the saying as referring to sacrifices, namely, that God will accept them when rightly offered. They who are skilled in the Hebrew language know that here is nothing forced, or remote from the genuine signification of the word. Now the very order of things leads us to the same point: namely, that God pronounces those sacrifices repudiated and rejected, as being of no value, which are offered improperly; but that the oblation will be accepted, as pleasant and of good odour, if it be pure and legitimate. We now perceive how unjustly Cain was angry that his sacrifices were not honoured, seeing that God was ready to receive them with outstretched hands, provided they ceased to be faulty. At the same time, however, what I before said must be recalled to memory, that the chief point of well-doing is, for pious persons, relying on Christ the Mediator, and on the gratuitous reconciliation procured by him, to endeavour to worship God sincerely and without dissimulation. Therefore, these two things are joined together by a mutual connection: that the faithful, as often as they enter into the presence of God, are commended by the grace of Christ alone, their sins being blotted out; and yet that they bring thither true purity of heart.

And if thou doest not well. On the other hand, God pronounces a dreadful sentence against Cain, if he harden his mind in wickedness and indulge himself in his crime; for the address is very emphatical, because God not only repels his unjust complaint, but shows that Cain could have no greater adversary than that sin of his which he inwardly cherished. He so binds the impious man, by a few concise words, that he can find no refuge, as if he had said, ‘Thy obstinacy shall not profit thee; for, though thou shouldst have nothing to do with me, thy sin shall give thee no rest, but shall sharply drive thee on, pursue thee, and urge thee, and never suffer thee to escape.’ Hence it follows, that he not only raged in vain and to no profit; but was held guilty by his own inward conviction, even though no one should accuse him; for the expression, “sin lieth at the door,” relates to the interior judgment of the conscience, which presses upon the man convinced of his sin, and besieges him on every side. Although the impious may imagine that God slumbers in heaven, and may strive, as far as possible, to repel the fear of his judgment; yet sin will be perpetually drawing them back, though reluctant and fugitives, to that tribunal from which they endeavour to retire. The declarations even of heathens testify that they were not ignorant of this truth; for it is not to be doubted that, when they say, ‘Conscience is like a thousand witnesses,’ they compare it to a most cruel executioner. There is no torment more grievous or severe than that which is hence perceived; moreover, God himself extorts confessions of this kind. Juvenal says:—

“Heaven’s high revenge on human crimes behold;

Though earthly verdicts may be bought and sold,

His judge the sinner in his bosom bears,

And conscience racks him with tormenting cares.”

But the expression of Moses has peculiar energy. Sin is said to lie, but it is at the door; for the sinner is not immediately tormented with the fear of judgment; but, gathering around him whatever delights he is able, in order to deceive himself, he walks as in free space, and even revels as in pleasant meadows; when, however, he comes to the door, there he meets with sin, keeping constant guard; and then conscience, which before thought itself at liberty, is arrested, and receives double punishment for the delay.

And unto thee shall be his desire. Nearly all commentators refer this to sin, and think that, by this admonition, those depraved lusts are restrained which solicit and impel the mind of man. Therefore, according to their view, the meaning will be of this kind, ‘If sin rises against thee to subdue thee, why dost thou indulge it, and not rather labour to restrain and control it? for it is thy part to subdue and bring into obedience those affections in thy flesh which thou perceivest to be opposed to the will of God, and rebellious against him.’ But I suppose that Moses means something entirely different. I omit to notice that to the Hebrew word for sin is affixed the mark of the feminine gender, but that here two masculine relative pronouns are used. Certainly Moses does not treat particularly of the sin itself which was committed, but of the guilt which is contracted from it, and of the consequent condemnation. How, then, do these words suit, ‘Unto thee shall be his desire?’ There will, however, be no need for long refutation when I shall produce the genuine meaning of the expression. It rather seems to me a reproof, by which God charges the impious man with ingratitude, because he held in contempt the honour of primogeniture. The greater are the divine benefits with which any one of us is adorned, the more does he betray his impiety, unless he endeavours earnestly to serve the Author of grace to whom he is under obligation. When Abel was regarded as his brother’s inferior, he was, nevertheless, a diligent worshipper of God. But the first-born worshipped God negligently and perfunctorily, though he had, by the Divine kindness, arrived at so high a dignity; and, therefore, God enlarges upon his sin, because he had not at least imitated his brother, whom he ought to have surpassed as far in piety as he did in the degree of honour. Moreover, this form of speech is common among the Hebrews, that the desire of the inferior should be towards him to whose will he is subject; thus Moses speaks of the woman, (3:16,) that her desire should be to her husband. They, however, childishly trifle, who distort this passage to prove the freedom of the will; for if we grant that Cain was admonished of his duty in order that he might apply himself to the subjugation of sin, yet no inherent power of man is to be hence inferred; because it is certain that only by the grace of the Holy Spirit can the affections of the flesh be so mortified that they shall not prevail. Nor, truly, must we conclude, that as often as God commands anything we shall have strength to perform it, but rather we must hold fast the saying of Augustine, ‘Give what thou commandest, and command what thou wilt.’[2]

7. In the Hebrew, accepted (7) is literally ‘a lifting up’ (cf. rvmg), an expression that can indicate a smiling as against a frowning (fallen, 6) face: cf. Numbers 6:26. The sense may be that the very look on Cain’s face gives him away; more probably it goes further, to promise God’s restoration (cf. 40:13) on a change of heart. The picture of sin … crouching at the door (rsv) is developed in the striking metaphor of taming a wild beast: so rsv, its desire is for you (Moffatt ‘eager to be at you’), but you must master it. The phrase is adapted from 3:16b, on which it throws back a sombre light.[3]

4:7 “sin is crouching at the door” In this verse sin is personified as a wild animal whose desire is to destroy (cf. 1 Pet. 5:8). There is a possible Akkadian connection with the word “crouching” which was used of the demonic (BDB 918, KB 1181, Qal PARTICIPLE). This shows the true nature of sin in our world.

“and its desire is for you” This same term “desire” (BDB 1003, KB 1802) is used in Gen. 3:16. It shows that the purpose of evil is our destruction (i.e. “to control” and “to dominate”).

“but you must master it” The VERB (BDB 605, KB 647) is a Qal IMPERFECT. This shows that we are not a puppet in the hand of evil, but we have the ability, with God’s help, to resist evil (cf. Eph. 6:13; James. 4:7; 1 Pet. 5:9), to repent and be restored! Cain was not bound by Adam’s sin (cf. Ezek. 18:2–4). We are affected by Adam and Eve’s rebellion, but we are responsible for our own choices.[4]

7. If thou doest well, shalt thou not be accepted? The Lord here remonstrates with Cain as a wayward child; and the passage affords a very interesting example of the way in which the family of the first pair were instructed in the nature and right use of his ordinances. It has been translated in many different ways, some of which have greatly increased the difficulty inherent in it; and our own version is not free from this charge. The Septuagint translators, who seem to have had a different text from our present Hebrew copies, render the verse thus,—‘If thou hast rightly brought, but hast not rightly divided thy offering, hast thou not sinned? be still.’ A far superior translation is given in the Targum of Onkelos, who paraphrases it in the following manner:—‘If thou make thy worship, shalt thou not be forgiven? and if thou dost not make thy worship good, to the day of judgment thy sin is reserved, prepared to take vengeance on thee unless thou repent; and if thou repent, it shall be forgiven thee.’ What have chiefly thrown a stumbling-block in the way of interpreters are the two phrases “doing well” and “sin lieth at the door.” At what door? it is naturally asked. One, like Onkelos, says, at the door of thy tent; another, at the door of thy mouth, ready to display itself in profanity; a third, at the door of thy heart, ready to take full possession of thee; a fourth says, at the door of thy sepulchre, ready to attend thee to judgment, and to bear witness against thee. But none of these are in agreement with the context. There are two interpretations of this obscure and difficult passage which seem entitled to particular notice. The first, that adopted by Rosenmüller, Maurer, Gesenius, Tuch, Kiel, Jerome, Augustine, Ainsworth, and others, is this,—‘If thou shalt do good, shall there not be a lifting up?’—viz., of the countenance; i.e., Will you not be happy and cheerful, as a conscious rectitude of purpose and conduct will render you? (cf. Job 11:15; 22:26, where the same word is used in the original)—‘but if thou shalt not do good, sin lieth at the door,’ ready, like the serpent, to assail you. ‘And unto thee shall be its desire’—sin will strive to overcome you and domineer; ‘but thou shouldst rule over it’—i.e., maintain the strict and steady command of your passions, and you will master them (Rom. 6:12; 8:13; Col. 3:5; Jas. 4:7), otherwise they will drive you into sin, and make you a slave of evil (Rom. 12:21; Jas. 1:14, 15). According to this view, God is arguing with Cain as a wayward child. His look is spoken of as indicating the harbouring of evil thoughts or purposes; an antithesis is preserved between the ‘fall,’ the downcast expression, and the ‘elevation’ or lighting up of his countenance; and sin is personified as a beast of prey lying in wait (Gen. 49:9), and ready to seize upon his soul. It is objected to this view that the language addressed to Cain is so figurative and rhetorical that he could not have understood it; besides, that the second clause is wholly pleonastic, “not doing well” being synonymous with “sin.” The other interpretation considers חַטָּאה, sin, in the sense of a sin offering—a sense which it most usually bears in the Pentateuch, and frequently in other parts of Scripture (Hos. 4:8; 2 Cor. 5:21; Heb. 9:23);—“at the door” or gate, viz., of the garden, ‘a sin offering crouching’ (shall by its blood expiate thy sin). There is a remarkable anomaly in the construction of the clause, which seems to warrant this interpretation,—viz., the connection of the sin offering—a word of the feminine gender—with the participial form of the verb in the masculine; and although it is common to account for this by a peculiarity in Hebrew grammar, yet, as the same construction occurs in the Syriac New Testament in the important text, “The Word was made flesh”—where the verb masculine, without regard to the form of the associated noun, adapts its gender to that of the person whom it is used to describe, the divine Word: so here the same rare mode of expression may be accounted for, and the grammatical anomaly satisfactorily explained, by considering that a male lamb was pointed to as the sin offering. That this was the view which our translators took of the passage is evident from their rendering of the clause, “shalt thou not be accepted?” which they connected immediately with the offering. Bub the marg. has, ‘shalt thou not have the excellency?’ i. e., the dignity and dominion belonging to the eldest son, who, next to Adam, was the head of the human family. And this version is preferred lay many, as describing the real cause of all the fierce and unrestrained feelings which were at work in the moody breast of Cain. The Divine speaker is considered as referring to the peculiar privileges which, in the patriarchal ages, the first-born son enjoyed as the natural heir of the promise, and which Cain seems to have apprehended were endangered or withdrawn from him by the marked token of distinction so publicly bestowed upon his younger brother, who, although not named, was evidently alluded to, because uppermost in Cain’s thoughts. It was the reinstatement of those rights of primogeniture, the restoration of his superiority over Abel and all the rest of mankind, that the last clause promised to him, in the event of his correcting his error, and complying with the revealed will of God. The import of the passage, then, as thus interpreted, may be briefly stated:—‘And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? Art thou displeased with the justice of my procedure in rejecting thy service? If thou wert sinless, as thy father before his fall, thy thank offering, in token of thy dependent condition as a creature, would certainly have been accepted. But as thou art in very different circumstances—a sinner—it was necessary to bring a sin offering, to ensure acceptance both to thy person and service; and if thou hadst done so, in the same spiritual frame of mind as Abel, thou wouldst have met with as welcome a reception as he, while the rights of primogeniture would have remained perfectly secure.’ This latter interpretation appears to be the true one. It involves a reference to previous instructions (Heb. 11:4), and a remonstrance with Cain for his wilful departure from the appointed ritual. It accords with the solemnity of the occasion, as well as with the dignity of the speaker; and, moreover, it contains a plain, direct, intelligible admonition, which would doubtless be very necessary in the early history of our fallen race, that no worshipper would be regarded as ‘doing well’ unless he came with the presentation of a sin offering, which, however worthless in itself, was of great efficacy when viewed in faith as typical of a better sacrifice.[5]

4:7 You will be accepted. This is an attempt to capture the meaning of an extremely difficult word. The passage literally says, “If you do what is right, [there will be] uplift.” The word “uplift” (seʾeth [7613, 8420]) appears to be the infinitive of the verb nasaʾ [5375, 5951] (to lift up, lift away, carry). The word may contrast with the report that Cain’s face fell, which is to say that if he did right things, his attitude and expression would begin to look up. God says that things will be fine if Cain simply tries to please him; he could be accepted like Abel. The word nasaʾ can be used in the Bible for forgiveness, but God is not condemning Cain yet, nor calling for a confession. He is simply telling him to do well.

eager to control you. God uses the language of 3:16 (see note) to warn Cain not to submit to sin. Thus, the meaning of “desire” is interpreted for us from the same section of the Bible.[6]

4:7 Because Cain’s jealous anger was incipient murder, God spoke to him in loving warning. Verse 7 may be understood in several ways:

  1. If you do well [by repenting], you will be able to look up again in freedom from anger and guilt. If you do not do well [by continuing to hate Abel], sin is crouching at your door, ready to destroy you. His [Abel’s] desire is for you [i.e., he will acknowledge your leadership] and you will rule over him” [i.e., if you do well].
  2. If you do well (or, as the Septuagint reads it, “If you offer correctly”) will you not be accepted?” The well-doing had reference to the offering. Abel did well by hiding himself behind an acceptable sacrifice. Cain did badly by bringing an offering without blood, and all his after-conduct was but the legitimate result of this false worship.
  3. The RSV says, “If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is for you, but you must master it.”
  4. F. W. Grant says in his Numerical Bible, “If you do not well, a sin-offering croucheth or lieth at the door.” In other words, provision was made if he wanted it.[7]

4:7 — “If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.”

God told Cain that obedience always brings blessing, but Cain allowed his anger to lead him into terrible sin.[8]

4:7 do well … countenance be lifted up. God reminded Cain that if he had obeyed God and offered the animal sacrifices God had required, his sacrifices would have been acceptable. It wasn’t personal preference on God’s part, or disdain for Cain’s vocation, or the quality of his produce that caused God to reject his sacrifice. sin is crouching at the door. God told Cain that if he chose not to obey His commands, ever-present sin, crouched and waiting to pounce like a lion, would fulfill its desire to overpower him (cf. 3:16).[9]

4:7 will I not accept you The Hebrew phrase used here literally reads, “lifting up?” Since the phrase “lift up the face” is very common in the ot as an idiom for “showing favor” or “accepting” someone, this may be the intended meaning (although the word “face” is not present). If this meaning is chosen, the phrase implies that Cain did not do well and that his offering is deficient in some manner (see vv. 4–5). Alternatively, the word translated “lifting up” can also be used idiomatically to describe forgiveness, but this would not seem to fit the present context.

is crouching The Hebrew verb used here, ravats, normally indicates lying down, as in resting (29:2; Isa 11:6); it can also refer to lying in wait like a predator does when waiting for prey (Gen 49:9).

The Hebrew word ravats is also associated with the Akkadian word rabitsu, which in Mesopotamian religion is used in reference to demons that were believed to guard entrances to buildings. Thus, it is possible that sin is being personified here as a demonic force, waiting to pounce on Cain. This fits with the curse of the serpent who God says will strike at the heel of people (3:15).

Rabiṣu DDD

its desire is for you The Hebrew word used here, teshuqah, also occurs in 3:16 in relation to Eve’s desire for her husband. Both here and in the curse of 3:16, the context is negative: The desire represents something to be resisted, as it is connected to sin.[10]

4:7 crouching at the door. The Hebrew suggests a threatening demon crouching outside the door of a house. Perhaps there is also an allusion to the serpent lying in wait to strike the heel (3:15; cf. 1 Pet. 5:8).

desire. See note 3:16.

rule over it. Knowing Cain’s heart, God warns him not to submit to the murderous temptation of the devil (cf. 1 John 3:12). Although unregenerate humans can rule over the ground and flocks, they cannot finally master sin (1:26 note; Ps. 53:3; Rom. 8:7).[11]

4:7 Cain had to be acceptable according to God’s condition. “Sin” (the term hattah, Heb., appearing here for the first time in the O.T.; see Rom. 7:13, note) is personified as a wild animal, lurking at the door of Cain’s life, desiring to enslave him. The Lord urges Cain to overpower and master sin (cf. 1 Cor. 10:13; James 1:14, 15).[12]

[1] Hamilton, V. P. (1990). The Book of Genesis, Chapters 1–17 (pp. 225–228). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[2] Calvin, J., & King, J. (2010). Commentary on the First Book of Moses Called Genesis (Vol. 1, pp. 199–204). Bellingham, WA: Logos Bible Software.

[3] Kidner, D. (1967). Genesis: An Introduction and Commentary (Vol. 1, p. 81). Downers Grove, IL: InterVarsity Press.

[4] Utley, R. J. (2001). How it All Began: Genesis 1–11 (Vol. Vol. 1A, pp. 73–74). Marshall, Texas: Bible Lessons International.

[5] Brown, D., Fausset, A. R., & Jamieson, R. (n.d.). A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Genesis–Deuteronomy (Vol. I, pp. 69–70). London; Glasgow: William Collins, Sons, & Company, Limited.

[6] Ross, A., & Oswalt, J. N. (2008). Cornerstone biblical commentary: Genesis, Exodus (Vol. 1, p. 59). Carol Stream, IL: Tyndale House Publishers.

[7] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 37). Nashville: Thomas Nelson.

[8] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Ge 4:7). Nashville, TN: Nelson Bibles.

[9] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ge 4:7). Nashville, TN: Thomas Nelson Publishers.

[10] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ge 4:7). Bellingham, WA: Lexham Press.

[11] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (pp. 15–16). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

[12] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ge 4:7). Nashville: Thomas Nelson.

September—6 The Poor Man’s Evening Portion


Ready to be revealed in the last time.—1 Peter 1:5.

My soul! hast thou ever considered the very great and blessed things contained in these few words? Sit down, this evening, and look them over. Dost thou ask, what is ready to be revealed in the last time? The answer is direct. All the fulness, glory, grace, provision, peace, and everlasting happiness, that are in the covenant of redemption, and all centered in the person and finished work of the Lord Jesus Christ. Thou hast now but obscure views of Jesus, and his fulness, suitableness, and all-sufficiency. Thou hast believed indeed unto salvation, and art resting upon Christ for thy justification, and sanctification, and comfort; but of the fulness in which believers stand complete in Christ, no saint upon earth hath ever had a conception equal to what it really is. “Beloved,” saith John, “now are we the sons of God! and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him, for we shall see him as he is.” (1 John 3:2.) Now the blessedness of these things, in all their fulness, and in all their glory, is reserved to be “revealed in the last time:” and they are now already. Angels are always upon the wing, and are waiting to bring the heirs of the kingdom into the immediate possession, and immediate enjoyment of them. And although clouds here arise between, to obscure those bright and glorious objects, yet the heirs of promise ought to enjoy them now by faith; for they are eternally secure, and, through the Lord of them, eternally their own. Now, my soul, what sayest thou to these things? Are they ready to be revealed in the last time? Are they thine now? Hast thou Jesus, and with him all things? Is the last time approaching? Are angels waiting? Is Jesus waiting to unfold all to thy ravished view? and every thing ready? What sayest thou, my soul! Art thou ready also? Lord Jesus! give me grace to be always on the look-out for thy coming, and to be as delighted with thy approach as they that wait for the morning![1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 262–263). Philadelphia: Thomas Wardle.

September 6 Life-Changing Moments With God


Let us lift our hearts and hands to God in heaven.

O Lord my God, who is like You, who dwells on high, who humble Yourself to behold the things that are in the heavens and in the earth? To You, O Lord, I lift up my soul. I spread out my hands to You; my soul longs for You like a thirsty land. Do not hide Your face from me, lest I be like those who go down into the pit. Cause me to hear Your lovingkindness in the morning, for in You do I trust; cause me to know the way in which I should walk, for I lift up my soul to You.

Because Your lovingkindness is better than life, my lips shall praise You. Thus I will bless You while I live; I will lift up my hands in Your name. O Lord, rejoice Your servant’s soul, for to You I lift up my soul. For You, Lord, are good, and ready to forgive, and abundant in mercy to all those of us who call upon You.

Whatever I ask in Jesus’ name, that He will do.

I lift my heart and my soul to You, Lord—to You whose lovingkindness is better than life—and I praise You!

Lamentations 3:41; Psalm 113:5–6; Psalm 25:1; Psalm 143:6–8; Psalm 63:3–4; Psalm 86:4–5; John 14:13[1]


[1] Jeremiah, D. (2007). Life-Changing Moments With God (p. 269). Nashville, TN: Thomas Nelson Publishers.

Study Shows that More than 90% of Cases Tested COVID-Positive Are Wrongly Diagnosed! — The Gateway Pundit

Even a broken clock is right two times a day.  The New York Times of all places released their one honest article this year that shows that the majority of those who tested positive for the China coronavirus were misdiagnosed. 

The Redstate shared the results of a recent study reported at the New York Times:

The New York Times just reported something incredible.

You know those standard PCR tests for the COVID-19 virus that everybody in America has been rushing out to get? Well, according to the Times, they’re “diagnosing huge numbers of people who may be carrying relatively insignificant amounts of the virus” and “are not likely to be contagious.”

In fact, when they looked at three sets of testing data from Massachusetts, New York, and Nevada, the Times says that, because of faulty procedures used at every single testing site in the country, “up to 90 percent of people testing positive carried barely any virus” at all.

The experts they talked to were astonished that such cases are even getting classified as infections.

Not surprising since, as we’ll see, in the first of many curious understatements about how bad the scandal they’re reporting on really is, the research the Times cites actually suggests that those bogus positive tests they discovered were given to people carrying no virus whatsoever, not just insignificant amounts, as they report. And they’re upper bound of 90% for bogus positives is likely too low as well.

After billions spent on these tests it appears that the US wasted a lot of money.

No wonder as the number of tests increases, the number of individuals identified with the virus increases but the number of hospitalizations and deaths decreases.  As we previously posted, the increased testing is a bit insane and probably should have been more directed:https://platform.twitter.com/embed/index.html?dnt=false&embedId=twitter-widget-0&frame=false&hideCard=false&hideThread=false&id=1298311509332852736&lang=en&origin=https%3A%2F%2Fwordpress.com%2Fread%2Ffeeds%2F8941419%2Fposts%2F2897251514&theme=light&widgetsVersion=219d021%3A1598982042171&width=550px

This is also why deaths are way down.  Deaths reported by the CDC show this:

Wake up and smell the coffee America.  Even the New York Times knows the China coronavirus is fizzling out.

Study Shows that More than 90% of Cases Tested COVID-Positive Are Wrongly Diagnosed! — The Gateway Pundit

September 6 Thoughts for the quiet hour


The church of God, which he hath purchased with his own blood

Acts 20:28

Surely He may do what He will with His own. The price He has paid to make them His own is a sufficient guarantee that He will never make light of anything in which their welfare is at all concerned. We are precious to Him by the virtue of the blood which He has shed for us, and for Him to be found at any time wanting in solicitude for our happiness would be for Him to treat that blood of His as the sinners of this world treat it. The persuasion of Christ’s love must be graven in our hearts so deeply that no semblance of indifference on His part will ever make the slightest impression upon us. This is the victory which overcometh the world.

George Bowen[1]


[1] Hardman, S. G., & Moody, D. L. (1997). Thoughts for the quiet hour. Willow Grove, PA: Woodlawn Electronic Publishing.

September 6 Forgive!


Forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.
(Colossians 3:13, NIV)

Be willing to forgive yourself—for God is! If you refuse to, you are making yourself better than Him! Perhaps you have never thought of it that way before. No matter how bad your sin is or the sin of the one who hurt you, if God is willing to forgive, yet you won’t, you’re saying, “I have a higher standard than God!” That’s pride in the extreme, and you need to deal with it! There’s only one way the past can be changed—forgive it! That’s the one thing you can do for yourself that will change all your tomorrows. Do it—for the future is where you are going to spend the rest of your life!

Why don’t you pray this prayer with me? “Father I forgive and let go of all the mistakes and failures in my life. The lessons have been well-learned. Unconditionally, I forgive _____________ (name those who have hurt you, including yourself). Starting today, I choose to walk in love, and I thank you for the strength and grace to do it. Amen.”

There are some people you may have to pray this prayer over many times. You’ll remove their name from your “resentment list,” then it’ll show up again. Don’t be discouraged, we all go through that. Remember, Jesus said we must forgive our brother “seventy times seven” (Matthew 18:22). In other words, keep forgiving until the memory has lost its power to hurt you.


And don’t forget, forgiveness is not for their benefit—it is for yours![1]


[1] Gass, B. (1998). A Fresh Word For Today : 365 Insights For Daily Living (p. 249). Alachua, FL: Bridge-Logos Publishers.

EChurch@Wartburg: 09/05/2020: Wade Burleson:When I Feel Anxious and Afraid — The Wartburg Watch

Orange Sunrise link

A Prayer from Veil Dietrich, d. 1549, (an early roommate of Martin Luther)

Lord God, heavenly Father,
we most heartily thank you
that by your Word
you have brought us out of the darkness of error
into the light of your grace.
Mercifully help us to walk in that light,
guard us from all error and false doctrine
and grant that we may not become ungrateful
and despise and persecute your Word,
as your people did long ago,
but receive it with all our heart,
govern our lives according to it
and put all our trust in your grace
through the merit of your dear Son,
Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one true God, now and forever.

A Prayer for Labor Day

Almighty God, your Son Jesus Christ shared our toil and hallowed our labor in his earthly life.
Be present with your people where they work,
and move those who carry on the industries and commerce of this land to honesty and fairness.
Guide us to do all our work to your glory and for our neighbor’s good;
through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Psalm 11 NIV link

In the Lord I take refuge.
How then can you say to me:
“Flee like a bird to your mountain.
2 For look, the wicked bend their bows;
they set their arrows against the strings
to shoot from the shadows
at the upright in heart.
3 When the foundations are being destroyed,
what can the righteous do?”

4 The Lord is in his holy temple;
the Lord is on his heavenly throne.
He observes everyone on earth;
his eyes examine them.
5 The Lord examines the righteous,
but the wicked, those who love violence,
he hates with a passion.
6 On the wicked he will rain
fiery coals and burning sulfur;
a scorching wind will be their lot.
7 For the Lord is righteous,
he loves justice;
the upright will see his face.

Evensong link

Lord Jesus,
stay with us, for it is toward evening
and the day is now far spent.
Be our companion on the way,
kindle our hearts
and awaken hope,
that we may know you
as you are revealed in Scripture
and the breaking of bread;
Grant this for the sake of your love.

EChurch@Wartburg: 09/05/2020: Wade Burleson:When I Feel Anxious and Afraid —

GOD’S HOLY WORD with Hubble Telescope Photos — Absolute Truth from the Word of God

My husband and I worked on a video which we pray will bring comfort and peace to many of the Brethren.  These are such troubled times. 

The music we found for the video, after much prayer, is so exquisite. We both wept as we listened. We give attribution to the musicians. What an incredible thing to mesh “Canon in D” with “Give Thanks”. Just heavenly!

We also pray that those who do not believe, who watch this video, will be touched by the Holy Spirit and drawn to our Lord Jesus.

How Can I Be Saved?


GOD’S HOLY WORD with Hubble Telescope Photos — Absolute Truth from the Word of God

Internet Church Service – September 6, 2020 Giving is a vital subject to master, and there is a difference between tithing and giving. — God’s Gift of Eternal Life Blog

Please join us as we fellowship in the Word of God, listen to
Christian Music, Pray in Christ’s Name, and Praise the Lord
in our Hearts and Minds.


from – Romans 8:38-39
Hymn #1

Hymn #2

Preparing yourself for the study of God’s Word

Before we begin, if you are a believer in the Lord Jesus Christ (that is— you have trusted in Him for eternal life), it is important to prepare yourself to take-in God’s Word or participating in a Communion Service, so take a moment to name, cite or acknowledge your sins privately directly to God the Father. This will assure that you are in fellowship with God the Father and the Holy Spirit’s convicting ministry, also called the convincing ministry will then be able to teach you as the Holy Spirit is the real teacher and the pastor’s message is the vehicle the Holy Spirit uses to convince you what you are learning is true or not.
1 John 1:9, says—“If we confess [simply name, cite or acknowledge to God the Fatherour sins [known sins], He is faithful and just to forgive us our sins [known sinsand to cleanse us from all unrighteousness [all unknown and forgotten sins];” NKJV (New King James Version); we call this REBOUND, read the full doctrine as to “why” we need to use 1 John 1:9 to grow spiritually. REBOUND
If you have never personally believed in the Lord Jesus Christ as your Savior (that is, believed in Him for eternal life), the issue for you is not to name your sins to God; the issue for you is to believe by faith alone in Jesus Christ alone for eternal life and you will be saved the very second you believe in Him:
John 6:47 says: “Most assuredly, I say to you, he who believes in Me [Jesus Christ] has everlasting life.” NKJV
Notice again what John 6:47 says, “he who believes in Me [Jesus Christhas everlasting life.” It doesn’t say, “will have”; it says, “has.” Therefore, the very moment you believe Jesus Christ’s promise of everlasting life, you have it (it’s really just that simple), and it can never be lost or taken away from you (John 10:28-29). Furthermore, the gift of everlasting life (also called eternal life in scripture) is available to every human being; there are absolutely no exceptions.
John 3:14-18 says: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” NKJV
Let us now bow our hearts and take a moment to prepare for learning God’s Word, if there is any known sin in your life, this is the time to just cite it privately to God the Father with your thoughts directed towards Him. With your head bowed and your eyes closed, you have total privacy in your mind and soul:


Our Pastor-Teacher is:
Robert McLaughlin – Grace Bible Church
and Robert McLaughlin Bible Ministries

Terms used by RMBM

Doctrinal Statement

This ministry is non-denominational and is dedicated to
teaching the Word of God from the original languages and
making it available at no charge throughout the world.

OPTIONAL: On-line Bible – NASB95


NOTESUnlike the bible study, these notes are not just for reading without watching the video. These notes are more designed to follow along during the sermon and to bring up the “hover pop-up scripture references” (some websites may require to left click the link, if that doesn’t work then look them up in your Bible) when the Pastor asks everyone to turn to that passage in their bibles.

Sermon: Giving is a vital subject to master, and
there is a difference between tithing and giving.

Many believers come to the wrong interpretation of a passage because they believe a certain doctrinal principle without having the doctrinal principle even mentioned in the passage that they are studying.

I would like to ask all of you a very simple question that demands some sort of answers on your part if you are searching for truth.

There are many believers who believe in certain doctrines and who try to make a verse say what they want it to say to back up their ignorance of the Word.

These types of individuals pick a subject and then they look for scriptures to back-up what they believe.

We should learn what the verses and passages say and teach us first, then we should allow the Word of God to dictate to us the correct interpretation of the passage.

Question: Would you agree with the fact that the Bible says things just the way our Lord desires those things to be said?

Question: Do you believe that it doesn’t matter what is said, all that matters is that we are sincere when we say it or teach it to others?

And I would submit to you unless your sincerity is accompanied by
Truth, it is nothing but sincerity; Jos 24:14.

Jos 24:14, Now, therefore, fear the Lord and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the Lord.

This is literally saying to put away or do away with the gods which your fathers served [Demons and Cults] beyond the River and in Egypt, and serve the Lord.

Question: Do you believe that all believers should be accountable for what they hear?

Question: Do you believe that the Lord has made available everything that a believer would need to fulfill the Word of God?

Question: Do you believe that a person can be saved or born again simply by asking Jesus into their Heart?

Question: Or, do you believe that a person can be saved or born again simply by asking Jesus into their life?

Question: Do you believe that if a passage is dealing with a certain subject that is very important for the believer to understand, that it should say exactly what the Lord wants to say to all of us.

There are many pastors and many believers who believe that the Bible reveals the principle of Tithing or giving God 10% of everything that you have made since the last time you gave.

Jews – both believers and unbelievers — are taught that if they give God 10% of everything they have made or earned, that God will bless those who Tithe and also those who give with the proper motivation.

“Well, What’s the problem then?”
“Well, What’s the problem then?” Tithing was never a form of grace-giving to God and to His people, Tithing is paying the taxes that both believers and unbelievers owe to the Lord and the Levitical priests.

Tithing and Grace-giving is not a command for the Jews only, but Tithing is unbelievers and believers to pay their taxes and then secondly, to give to the Lord in both the natural and spiritual realm.

The natural = Tithing
The spiritual = Giving

Beginning in Mal 3:6 where we read about God’s faithfulness to the Jews and why they were not destroyed when they went astray and failed.

“sons of Jacob,” = He wasn’t judging them but trying to guide them so that they could be changed from being a Jacob (liar and deceiver) to becoming an Israelite or named Israel which means “a Prince with God.”

Jacob had been striving to get to know the Lord so that he could get blessings from the Lord and also to become intimate with the Lord; Gen 32:24.

Israel also means that He Will Be a Prince with God.

Gen 32:30, So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.”

“I have seen God face to face, yet my life has been preserved” — refers to the Doctrine of the Trinity and the Doctrine of Divine Providence.

There is a distinction between tithes and offerings.

In the time of apostasy in Israel the citizens, both the believers and unbelievers, failed to pay their taxes and believers were not fulfilling their obligation in spiritual giving as well.

Tithes refer to a system of taxation that both believers and unbelievers were to pay, whereas the offerings can refer to the animal sacrifices that the Jews were to offer to the Lord and His servants.

Do not deny your fellow believer, male or female, the privilege of giving and the blessings that result from having a gracious attitude in the realm of giving; Acts 20:35. 2Co 8:5 and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God.

Do you believe that there are certain subjects in the word of God that are very vital and important for the believer to obey what the Bible says concerning the subject that is in view.

Do you believe that there are certain doctrinal principles that are much more important than other doctrines?

Do you believe that salvation is one of those doctrines that the believer cannot afford to mistranslate the passage or the verse in question?

Do you believe in the salvation that our Lord has provided for us and why it must be taught precisely and accurately?

Do you believe that there is only one way to salvation, faith alone with Christ alone.

Over 120 times the word believe (only) is related to how an individual can become a Christian.

The Bible is a book that you and I can read and understand that I believe gets right to the point if you are available to be taught precisely and without compromise.

Do you believe that giving is a very vital subject to master and where there are no excuses one can give for not being blessed for their attitude when it comes to giving.

John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.

Giving is related to so many other Biblical doctrines that two chapters in Second Corinthians are necessary to adequately cover its relationship to the spiritual life; 2Co 8:1-9:15.

Giving includes your attitude, your viewpoint, the condition of your soul, the giving of yourself and of your capacity to give as well as of your possessions.

Billions and billions of years ago God knew that, because of the angelic conflict, the function of giving would be attacked both within the local church and in the secular world.

Many people give because they think that God is a “genie” who will give them what they want because they gave a certain amount in the collection plate = wrong motivation.

What do all of the principles that are involved in salvation really teach and reveal?

They teach the importance of being accurate and right to the point without using semantics but instead they reveal the exact way to be saved.

In John 15 = be on the alert because of the false doctrines that apostate believers promote especially those who distort the real truth involved in salvation and rebound and recovery; John 15:2-6.

Rebound and Recovery
Giving of Self; 2Co 8:5 — they gave themselves first to the Lord
Eternal Security

What happened to believers in the OT who refused to follow our Lord’s commands of Tithing (taxes) and Grace-giving (reciprocation) for the spiritual truth that men of God give to every generation.

To rob from the Lord means that both bels and unbels refuse to pay their taxes and refuse to give double honor to those individuals who have been laboring in the spiritual realm just for you, as a believer.

1Ti 5:17, Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching.

1Ti 5:18, For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages.”

The average believer has problems with their finances and are under a curse in the realm of giving and receiving, because they refuse to follow our Lord’s commands when it comes to giving and receiving.

Luk 6:38, “Give, and it will be given to you; good measure, pressed down, shaken together, running over, they will pour into your lap. For by your standard of measure it will be measured to you in return.”

He also said in Acts 20:35 that “It is more blessed to give than to receive.”

In the time of apostasy in Israel the citizens, both the believers and unbelievers, failed to pay their taxes and believers were not fulfilling their obligation in spiritual giving as well.

Tithing (a system of taxation for both believers and unbelievers, it has nothing to do with grace-giving.

These are actually a principle that the apostle Paul warned the believers in Ephesus about concerning divine discipline, not losing your salvation;
Eph 4:17-19.

One (suffering for blessing) glorifies the Lord as He releases escrow blessings to the winner believer while the other (suffering for divine discipline) is a manifestation of the “love of God as a Father.”

Eph 4:18, being darkened in their understanding” = their soul is filled with darkness and counterfeit in the light of blackness;

The believer is said to be “excluded from the life of God” = cut off from fellowship with members of the body of Christ.

“because of the ignorance that is in them “= the false doctrine that they have been receiving.

because of the hardness of their heart; = the hard-heart filled with apostasy.

Eph 4:19 and they, having become callous [scar tissue is built upon scar tissue and around the soul].

“have given themselves over to sensuality” = they are controlled by their emotions and feelings.

for the practice of every kind of impurity with greediness = resulting in the fulfillment of lust built upon lust.

We are in union with the Lord Jesus Christ; therefore, we also have been elevated above all angels, chosen and elect, fallen and condemned.

Our Lord’s victories in the Angelic Conflict gave us the absolute confidence that we can do all things through Christ Who strengthens us and has provided for us the “All Things” that we need to glorify our Lord.

John 14:27, “Peace He leaves with us; A peace that He gives us; not as the world gives, does He give to us but a peace that He says, “Let not your heart be troubled, nor let it be fearful.”

John 16:33, “These things I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”

Acts 9:31 it is a peace that believers enjoy, as they are being built up; and, going on in respecting the Lord and in the comfort of the Holy Spirit, it (the early Church) continued to increase.

In Rom 12:18 it is a peace that If possible, so far as it depends on you, be at peace with all men.

Ultimately, it is a peace according to the Word of God” that is “alive and powerful” or even “alive and Cooking.”

It is also a peace that is revealed in two major chapters in the book of Hebrews, chapters one and two; Heb 1; Heb 2. God never said this to angels, but He said this to a member of the human race, our Lord Jesus Christ, who God has raised and elevated above all angelic creatures as a member of humanity.

Who are these ministering spirits or angels who are sent out to render service [serve, honor, and obey] for the sake of those [believers] who will inherit salvation [believers of the Church-age].

Just reading this section of the word of God is a phenomenal manifestation of the grace of God elevating members of the human race above angelic creatures.

We do acknowledge that there are also “guardian angels” who have been assigned to believers who will inherit salvation as well as receive divine blessings as a part of their inheritance or escrow blessings.

Angels have been assigned to protect and provide for members of the human race as they did for our Lord Who desires to glorify our Lord; Matt 4:11.

Matt 4:11, Then the devil left Him; and behold, angels came and began to minister to Him.

In Matt 13:49, Angels also will separate the wicked from the righteous as they get the “Millennial Reign” ready to be ruled by our Lord Jesus Christ for the next 1,000 years of “Divine Government.”

Matt 18:10, “See that you do not despise one of these little ones, for I say to you, that their angels in heaven = these are elect angels who have been made holy by our Lord Jesus Christ.

It is also true that angels were used as “spiritual ubers” to transport members of the human race from a compartment in Hades all the way to mansions in Heaven; Luk 16:19-31.

Prin: Spiritual truth is revealed by spiritual convictions.

Prin: Spiritual truth is manifested by the “Divine Inspiration” of the Word of God followed by the Divine Recognition of grace and knowledge which is motivated by the love of God; 2Co 5:14.

2CO 5:14, For the love of Christ controls us, having concluded this, that one died for all, therefore all died;

Angels also function as “Angelic Conflict Transportation” as our Lord told us in Luk 16:22, “Now it came about that the poor man died and he was carried away by the angels to Abraham’s bosom;

1Co 4:9, For, I think, God has exhibited us apostles last of all, as men condemned to death because we have all become a spectacle or literally we are on a stage for both angels and to men.

We are also told that angels observe both winner believers and loser believers concerning the rules found in the early Church;
1Co 6:3.

1Co 6:3 Do you not know that we [winner believers of the Church-age and the winner believers in this life] that we live shall judge angels?

Heb 13:2, Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.

Eph 2:6; 1Pe 3:22, and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

The word descendant is in the singular which refers to our Lord Jesus Christ and then remember that what happened to Him will happen to us.

It is because of this doctrinal truth that we all need to be on the alert about concerning the only reason why we have been elevated is because of our union and our position in Christ; 2Co 5:17; Gal 6:15.

2Co 5:17, Therefore if any man is [notice the phrase “en Christou” which means that the believer is in Christ, he is a new creature; the old things passed away; behold, new things have come.

The apostle Paul is using this passage to reveal the importance of the Cross and the result of what happens to believers concerning the new spiritual species also known as the new creature.

Hymn #3

The following link is to a good-news message describing how one can receive eternal life:
Ticket to Heaven, it was written for anyone not absolutely certain about of their eternal future.

Internet Church Service – September 6, 2020 Giving is a vital subject to master, and there is a difference between tithing and giving. — God’s Gift of Eternal Life Blog

September 6 Streams in the Desert


Thou remainest.” (Heb. 1:11.)

THERE are always lone hearth-fires; so many! And those who sit beside them, with the empty chair, cannot restrain the tears that will come. One sits alone so much. There is some One unseen, just here within reach. But somehow we don’t realize His presence. Realizing is blessed, but—rare. It belongs to the mood, to the feelings. It is dependent on weather conditions and bodily conditions. The rain, the heavy fog outside, the poor sleep, the twinging pain, these make one’s mood so much, they seem to blur out the realizing. But there is something a little higher up than realizing. It is yet more blessed. It is independent of these outer conditions, it is something that abides. It is this: recognizing that Presence unseen, so wondrous and quieting, so soothing and calming and warming. Recognize His presence—the Master’s own. He is here, close by; His presence is real. Recognizing will help realizing, too, but it never depends on it. Aye, more, immensely more, the Truth is a Presence, not a thing, a fact, a statement. Some One is present, a warm-hearted Friend, an all-powerful Lord. And this is the joyful truth for weeping hearts everywhere, whatever be the hand that has drawn the tears; by whatever stream it be that your weeping willow is planted.

S. D. Gordon.

When from my life the old-time joys have vanished,

Treasures once mine, I may no longer claim,

This truth may feed my hungry heart, and famished:

Lord, THOU REMAINEST! THOU art still the same!

When streams have dried, those streams of glad refreshing—

Friendships so blest, so rich, so free;

When sun-kissed skies give place to clouds depressing,

Lord, THOU REMAINEST! Still my heart hath THEE.

When strength hath failed, and feet, now worn and weary,

On gladsome errands may no longer go,

Why should I sigh, or let the days be dreary?

Lord, THOU REMAINEST! Could’st Thou more bestow?

Thus through life’s days—whoe’er or what may fail me,

Friends, friendships, joys, in small or great degree,

Songs may be mine, no sadness need assail me,

Lord, THOU REMAINEST! Still my heart hath THEE.

J. Danson Smith.[1]


[1] Cowman, L. B. (1925). Streams in the Desert (pp. 261–262). Los Angeles, CA: The Oriental Missionary Society.

September 6, 2020 Morning Verse Of The Day

28 The plural words of the expression your words are truth refers to the concrete and specific promises of God to David, while the word (vv. 21 and 25) refers to God’s will and his deeds in general concerning David and his house.[1]

7:28 David knew God’s words were true (the Hb word rendered “true” is related to the Eng word amen). God’s truth provided David a foundation for his life, just as it does for all believers (Jn 8:31–32).[2]

[1] Tsumura, D. T. (2019). The Second Book of Samuel. (E. J. Young, R. K. Harrison, & R. L. Hubbard Jr., Eds.) (p. 148). Grand Rapids, MI: William B. Eerdmans Publishing Company.

[2] Beyer, B. E. (2017). 2 Samuel. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 470). Nashville, TN: Holman Bible Publishers.

September 6 The Interpreter: Spurgeon’s Devotional Bible

September 6.—Morning. [Or May 11.]
“I am that bread of life.”

John 6:35–50

AND Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. (Here he spake plainly, and made his meaning clear to all who wished to understand it. Faith feeds on Jesus and satisfies the soul.)

36 But I said unto you, That ye also have seen me, and believe not.

37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. (Their unbelief was proof that they were not his; but though they rejected him, others would come to him, so that he would not be left without followers. Moreover, all who came to him believingly he would receive, whoever they might be. This text is as full of consolation as a honeycomb is full of sweetness.)

38 For I came down from heaven, not to do mine own will, but the will of him that sent me.

39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. (Some are very much taken up with the decrees of God; here is one which they will do well always to bear in mind—every believer has everlasting life. No secret decree can contradict this published ordinance of heaven.)

41, 42 The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?

43 Jesus therefore answered and said unto them, Murmur not among yourselves.

44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. (They needed not to excite themselves and grow angry, for his preaching did not concern them; they had neither part nor lot in the matter. If they had been his own elect, they would have believed, but their wicked unbelief was sufficient evidence that the bread he came to give was not of the kind which they cared for, and that they were not the people for whom it was provided.)

46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

This plain and unlimited statement from the mouth of Jesus himself ought greatly to encourage and comfort all who believe. Do you trust alone in him? Then you have life, life which can never die, life which will be fully developed in eternal happiness. Do you not feel that you have everlasting life? Nevertheless, if you are trusting in Jesus, the fact is sure, and you are certainly in possession of it. Whatever your feelings may be, Jesus knows what he says, and his witness is true. Believe it because he says so. What better witness can you require?

48 I am that bread of life. (The real bread, the soul bread, the bread of immortality. Jesus is that to all who trust him.)

49 Your fathers did eat manna in the wilderness, and are dead.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. (They only ate bread for the body, and the body died. Jesus gives soul bread, and he who eats of it lives in joy for ever. Have all in this household trusted Jesus? Are we all feeding upon him? If not, may the Lord work faith in us at this very moment.)

Not to myself I owe

That I, O Lord, am thine;

Free grace hath all the shades broke through,

And caused the light to shine.

Me thou hast willing made

Thy offers to receive;

Call’d by the voice that wakes the dead,

I come to thee and live.

Because thy sovereign love

Was bent the worst to save;

Jesus who reigns enthroned above,

To me salvation gave.

September 6.—Evening. [Or May 12.]
“Will ye also go away?”

OUR Lord continued his address upon the bread of life and openly declared

John 6:51–64; 66–71

51, 52 I am the living bread which came down from heaven: if any man eat of this bread he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? (They understood him literally, just as Papists do now. They were too carnally minded to comprehend that the soul feeds upon the great truth that God took upon himself our flesh.)

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. (He did not refer to the Lord’s Slipper, for it was not instituted, neither is it absolutely essential to salvation: the dying thief received no sacrament, yet was he with his Lord in Paradise so soon as he expired. The eating and drinking are spiritual, and only regenerated persons can have part in them. How searching, then, is this word of Jesus, for multitudes of professors have no personal experience of such feeding as our Lord intended.)

54, 55 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

Participation in the person and work of Jesus leads to an abiding union with him, and to near and dear communion with him.

57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

This truth cannot too often be repeated—eternal life can only be ours as we embrace by faith the incarnate God, and make him the life of our soul.

58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

59 These things said he in the synagogue, as he taught in Capernaum.

60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? (Carnal minds first misread the Lord’s words, and then kick against them. None but those enlightened by the Spirit of God will see the beauty of the mystery of faith; others will, by-and-by, cavil and be gone.)

61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

62 What and if ye shall see the Son of man ascend up where he was before?

63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. (He knew that to many the Spirit did not go with the word, and therefore it would only be to them a savour of death unto death: but in this he was by no means disappointed, he foresaw that it would be so.)

66 ¶ From that time many of his disciples went back, and walked no more with him.

67, 68 Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

69 And we believe and are sure that thou art that Christ, the Son of the living God.

70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. (The eternal purpose of God to save his chosen, works its way by sending forth the enlightening Spirit upon those ordained to life. These being quickened believe the gospel, and are thereby known to be the chosen of God. The rest do not receive the truth, and never will; by this, then, may each of us judge whether he has a part in electing love or no.)

Lord, the hunger of my soul

Is for food which thou dost give;

Other appetite control,

Teach me on thyself to live.

Jesus, great incarnate God,

Be thou ever dear to me,

May thy precious flesh and blood

Daily drink and manna be.[1]


[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 533–534). Grand Rapids, MI: Baker Book House.

September 6 The Poor Man’s Morning Portion

6.—And the Lord turned, and looked upon Peter.—Luke 22:61.

My soul! hath that eye, that looked so graciously upon Peter, looked graciously upon thee? Pause, and determine the point by the effects. Peter went out and wept bitterly. Hath such impressions of grace been upon thee, my soul? Hast thou wept over the recollection of sin and a ruined nature, which is continually manifesting itself in the same faithlessness and worthlessness as in the apostle? Moreover, hast thou ever looked with an eye of faith and love to Jesus? If so, it must have been wrought by this eye of Christ upon thee, my soul: for, mark it, we never look to him with an eye of faith, until Jesus hath first looked on us with an eye of love. If we love him, it is because he first loved us. Sweet testimony this, if so be thou hast it in thine experience, that he that turned and looked upon Peter, hath looked on thee also. Moreover, any thing short of this glance of Jesus’ eye, is short of all to induce true repentance. Peter heard, unmoved, again and again, the crowing of the cock; just as we hear, unmoved, the warnings of God’s holy word in his scriptures; until Jesus accompanied the crowing of the cock, which he had admonished the apostle concerning, with his tender and remonstrating look: then, and not before, the blessed effects were wrought. Oh! precious Master! turn, I beseech thee, and look on me; and let that look enter my very soul, that I may look on thee whom I have pierced, and mourn, as one that mourneth for his only son, and be in bitterness as one that is in bitterness for his first-born. Let all my soul’s affection be continually going out after the look of Jesus, until eye-strings and heart-strings break and give way; and when they close in the sleep of death, may I, with the eyes of the soul, behold thy face in righteousness, that I may be satisfied when I awake with thy likeness.[1]


[1] Hawker, R. (1845). The Poor Man’s Morning Portion (pp. 240–241). New York; Pittsburg: Robert Carter.