Friday, December 31, 2010

The Daily Meditation

1 Corinthians 2:4-5

4 Neither stood my word, and my preaching in the enticing speech of man’s wisdom,
but in plain evidence of the Spirit and of power,
5 That your faith should not be in the wisdom of men,
but in the power of God.

Related scriptures

Jeremiah 10:6-8, 12
Romans 1:16;
Romans 15:19;
1 Corinthians 4:20;
1 Thessalonians 1:5;
1 Thessalonians 2:2-5;
2 Peter 1:16;

Thursday, December 23, 2010

The Daily Meditation

1 Corinthians 1:10, 13

10 Now I beseech you, brethren, by the Name of
our Lord Jesus Christ, that ye all speak one thing,
and that there be no dissensions among you: but be ye
knit together in one mind, and in one judgment.
13 Is Christ divided? was Paul crucified for you?
either were ye baptized into the name of Paul?

Related Scripture

Matthew 12:25;
Mark 3:25;
Luke 11:17;
Romans 12:5, 16;
Romans 15:5;
1 Corinthians 10:17;
2 Corinthians 11:4;
2 Corinthians 13:11;
Philippians 2:2;
Philippians 4:2;

Wednesday, December 22, 2010

The Daily Meditation

Haggai 1:13; Haggai 2:5, 7

13 Then spake Haggai the Lord’s messenger in the
Lord’s message unto the people, saying, I am with
you, saith the Lord.
5 According to the word that I covenanted with
you, when ye came out of Egypt: so my Spirit shall
remain among you, fear ye not.
7 And I will move all nations, and the desire of
all nations shall come, and I will fill this House with
glory, saith the Lord of hosts.

Related Scripture

Genesis 49:10;
Exodus 29:45-46;
1 Chronicles 17:9;
Nehemiah 9:20;
Psalm 42:4;
Psalm 55:14;
Isaiah 60:7;
Isaiah 63:11;
Jeremiah 24:7;
Micah 4:2;
Zechariah 2:5;
Zechariah 8:8;
Malachi 3:1;
Romans 9:26;
2 Corinthians 6:16-18;

Monday, December 20, 2010

The Daily Meditatoin

Haggai 1:2-6

2 Thus speaketh the Lord of hosts, saying, This
people say, the time is not yet come, that the Lord’s
house should be built.
3 Then came the word of the Lord by the ministry
of the Prophet Haggai, saying,
4 Is it time for yourselves to dwell in your ceiled
houses, and this house lie waste?
5 Now therefore thus saith the Lord of hosts,
Consider your own ways in your hearts.
6 Ye have sown much, and bring in little: ye
eat, but ye have not enough: ye drink, but ye are
not filled: ye clothe you, but ye be not warm: and
he that earneth wages, putteth the wages into a
broken bag.

Editor’s thought - As I have written on many occasions God speaks to us on many levels, one of which I feel is spiritually. Herein then, think upon this; We are the temples that house His spirit, perhaps it is time for each of us to consider reaffirming ourselves to God. We all are dedicated to Him, but as in every home, or building there is always room for either improvements or repairs.

Related Scripture

Deuteronomy 28:38-40;
Deuteronomy 30:2-7;
Isaiah 35:10;
Isaiah 55:7;
Lamentations 3:40-41;
Hosea 8:7;
Zachariah 8:7-10;
Matthew 21:13;
Luke 14:23;
Romans 8:11;
Romans 12:1;
1 Corinthians 6:15;
Hebrews 8:10;

Sunday, December 19, 2010

The Sunday Sermon

The Ten Commandments part 2b
By Martin Luther

Thou shalt not take the name of the Lord, thy God, in vain.
Exodus 20:7

For this reason, too, God has added a solemn threat to this commandment, to wit: For the Lord will not hold him guiltless that taketh His name in van. That is: It shall not be condoned to any one nor pass unpunished. For as little as He will leave it unavenged if any one turn his heart from Him, as little will He suffer His name to be employed for dressing up a lie. (Leviticus 5:1, 4;)Now alas! it is a common calamity in all the word that there are as few who are not using the name of God for purposes of Lying and all wickedness as there are those who with their heart trust alone in God.
For by nature we all have within us this beautiful virtue, to wit, that whoever has committed a wrong would like to cover up and adorn his disgrace, so that no one may see it or know it; and no one is so bold as to boast to all the world of the wickedness he has perpetrated, all wish to act by stealth and without any one being aware of what thy do(Psalm 139:11-12; Job 34:22; Psalm 90:8; John 3:19;). Then, if any one be arraigned, the name of God is dragged into the affair and must make the villainy look like godliness, and the shame like honor(Isaiah 5:20; Psalm 52:1-4; Proverbs 17:15;). This is the common course of the world, which, like a great deluge, has flooded all lands. Hence we have also as our reward what we seek and deserve: pestilences wars, famines, conflagrations, floods, wayward wives, children, servants, and all sorts of defilement. Whence else should so much misery come? It is still a great mercy that the earth bears and supports us.
Therefore, above all things, our young people should have this commandment earnestly enforced upon them, and they should be trained to hold this and the First Commandment in high regard; and whenever they transgress, we must at once be after them with the rod and hold the commandment before them, and constantly inculcate it, so as to bring them up not only with punishment, but also in the reverence and fear of God.
Thus you now understand what. it is to take God's name in vain, that is (to recapitulate briefly), either simply for purposes of falsehood, and to allege God's name for something that is not so, or to curse, swear, conjure, and, in short, to practice whatever wickedness one may. ( Genesis 6:5; Romans 1:18, 29;)
Besides this you must also know how to use the name [of God] aright. For when saying: Thou shalt not take the name of the Lord thy God, in vain, He gives us to understand at the same time that it is to be used properly. For it has been revealed and given to us for the very purpose that it may be of constant use and profit. Hence it is a natural inference, since using the holy name for falsehood or wickedness is here forbidden, that we are, on the other hand, commanded to employ it for truth and for all good, as when one swears truly where there is need and it is demanded. So also when there is right teaching, and when the name is invoked in trouble or praised and thanked in prosperity etc.(Psalm 50:15; Zechariah 13:9;Isaiah 58:2) For all this is bringing into the service of truth, and using it in a blessed way, and thus His name is hallowed, as we pray in the Lord's Prayer(Matthew 6:9; Luke 11:2;).
Thus you have the sum of the entire commandment explained. And with this understanding the question with which many teachers have troubled themselves has been easily solved, to wit, why swearing is prohibited in the Gospel, and yet Christ, St. Paul, and other saints often swore. The explanation is briefly this: We are not to swear in support of evil, that is, of falsehood, and where there is no need or use; but for the support of good and the advantage of our neighbor we should swear. For it is a truly good work, by which God is praised, truth and right are established, falsehood is refuted, peace is made among men, obedience is rendered, and quarrels are settled. For in this way God Himself interposes and separates between right and wrong, good and evil. If one part swears falsely, he has his sentence that he shall not escape punishment, ad though it be deferred a long time, he shall not succeed; that all that he may gain thereby will slip out of his hands, and he will never enjoy it; as I have seen in the case of many who perjured themselves in their marriage-vows, that they have never had a happy hour or a healthful day, and thus perished miserably in body, soul, and possessions. (Proverbs 17:13; Psalm 109:2-3, 29; Luke 9:25; Luke 19:26; Mark 8:36;)

Friday, December 17, 2010

The Daily Meditation

2 Peter 3:14, 17

14 Wherefore, beloved, seeing that ye look for such
things, be diligent that ye may be found of him in
peace, without spot and blameless.
17 Ye therefore beloved, seeing ye know these
things before, beware, lest ye be also plucked away
with the error of the wicked, and fall from your own

Related Scripture

Deuteronomy 11:13, 16, 18;
Job 11:15;
Psalm 112:7;
Joel 2:12-13;
Mark 13:23;
1 Corinthians 1:8;
1 Corinthians 15:58;
Ephesians 4:14;
Colossians 1:23;
Hebrews 3:14;
Hebrews 6:19;
1 Peter 5:9;

Thursday, December 16, 2010

The Daily Meditation

2 Peter 3:9

9 The Lord of that promise is not slack (as some
men count slackness) but is patient toward us, and
would have no man to perish, but would all men to
come to repentance.

Related Scripture

Isaiah 30:18;
Isaiah 55:11;
Habakkuk 2:3;
Ezekiel 18:32;
Ezekiel 18:21-23;
Ezekiel 33:11;
John 3:15-17;
Romans 2:4;
1 Timothy 2:4;

Tuesday, December 14, 2010

ObamaCare Mandate Ruled Unconstitutional - Perspective - PatriotPost.US

ObamaCare Mandate Ruled Unconstitutional - Perspective - PatriotPost.US

A small step in the right (literally) direction. 

The Daily Meditation

2 Peter 1:5-10

5 Therefore give even all diligence thereunto:
join moreover virtue with your faith: and with
virtue, knowledge:
6 And with knowledge, temperance: and with
temperance, patience: and with patience, godliness:
7 And with godliness, brotherly kindness: and
with brotherly kindness, love.
8 For if these things be among you, and abound,
they will make you that ye neither shall be idle, nor
unfruitful in the acknowledging of our Lord Jesus
9 For he that hath not these things, is blind, and
cannot see far off, and hath forgotten that he was
purged from his old sins.
10 Wherefore, brethren, give rather diligence
to make your calling and election sure: for if ye do
these things, ye shall never fall.

Related Scriptures

Proverbs 3:23;
Proverbs 4:12;
Jeremiah 31:9;
John 12:40;
John 15:2;
2 Corinthians 4:4;
2 Corinthians 8:7;
Galatians 6:10;
Philippians 4:8;
1 Peter 3:7;
2 Peter 3:18;
1 John 2:9-11;
1 John 3:15-19;

Monday, December 13, 2010

The Daily Meditation

1 Peter 5:6-9

6 Humble yourselves therefore under the mighty
hand of God, that he may exalt you in due time.
7 Cast all your care on him: for he careth for
8 Be sober, and watch: for your adversary the
devil as a roaring lion walketh about, seeking whom
he may devour:
9 Whom resist steadfast in the faith, knowing
that the same afflictions are accomplished in your
brethren which are in the world.

Related Scriptures

Job 1:6-12;
Job 22:29;
Psalm 7:2;
Psalm 37:5;
Psalms 55:23;
Proverbs 28:15;
Matthew 4:1-10;
Matthew 6:25;
Matthew 18:4;
Matthew 23:12;
Luke 12:22;
Luke 22:31;
James 4:10;

Saturday, December 11, 2010

The Sunday Sermon

The Ten Commandments Part 2a
By Martin Luther

Thou shalt not take the name of the Lord, thy God, in vain.
Exodus 20:7

As the First Commandment (Exodus 20:3) has instructed the heart and taught the basis of faith, so this commandment leads us forth and directs the mouth and tongue to God. (Isaiah 45;23) For the first objects that spring from the heart (Matthew 15:19; Proverbs 4:23) and manifest themselves are words. (Matthew 15:11, 18) Now, as I have taught above how to answer the question, what it is to have a god, so you must learn to comprehend simply the meaning of this and all the commandments, and to apply it to yourself.
If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing God's name? answer briefly thus: It is misusing God's name when we call upon the Lord God no matter in what way, for purposes of falsehood or wrong of any kind. Therefore this commandment enjoins this much, that God's name must not be appealed to falsely, or taken upon the lips while the heart knows well enough, or should know, differently; as among those who take oaths in court, where one side lies against the other. For God's name cannot be misused worse than for the support of falsehood and deceit. Let this remain the exact and simplest meaning of this commandment. (Exodus 20:16; Exodus 23:1)
From this every one can readily infer when and in how many ways God's name is misused, although it is impossible to enumerate all its misuses. Yet, to tell it in a few words, all misuse of the divine name occurs, first, in worldly business and in matters which concern money, possessions, honor, whether it be publicly in court, in the market, or wherever else men make false oaths in God's name, or pledge their souls in any matter. And this is especially prevalent in marriage affairs where two go and secretly betroth themselves to one another, and afterward abjure their plighted troth.
But. the greatest abuse occurs in spiritual matters, which pertain to the conscience, when false preachers rise up and offer their Lying vanities as God's Word. ( Mark 13:22; 2 Peter 2:1 Matthew 7:15; Matthew 24:11)
  Behold, all this is decking one's self out with God's name, or making a pretty show, (Matthew 23:5) or claiming to be right, whether it occur in gross, worldly business or in sublime, subtile matters of faith and doctrine. And among liars belong also blasphemers, not alone the very gross, well known to every one, who disgrace God's name without fear (these are not for us, but for the hangman to discipline); but also those who publicly traduce the truth and God's Word and consign it to the devil. Of this there is no need now to speak further.
Here, then, let us learn and take to heart the great importance of this commandment, that with all diligence we may guard against and dread every misuse of the holy name ( James 3:5, 8), as the greatest sin that can be outwardly committed. For to lie and deceive is in itself a great sin, but is greatly aggravated when we attempt to justify it, and seek to confirm it by invoking the name of God and using it as a cloak for shame (Ephesians 4:17-19; 1 Peter 2:16), so that from a single lie a double lie, nay, manifold lies, result.

Friday, December 10, 2010

The Daily Meditation

1 Peter 5:1-3

Editor’s note - Elders lead by, and set yourselves as an example of Christian living. Let your life, as in so much as you are able, to be exemplary and of good will towards all peoples.

1 The Elders which are among you, I beseech
which am also an Elder, and a witness of the sufferings
of Christ, and also a partaker of the glory that
shall be revealed,
2 Feed the flock of God, which dependeth
upon you, caring for it not by constraint, but willingly:
not for filthy lucre, but of a ready mind:
3 Not as though ye were Lords over God’s heritage,
but that ye may be examples to the flock.

Related scriptures

Psalm 33:12;
Ezekiel 34:4;
Matthew 26:37;
Acts 20:28;
Romans 8:17-18;
1 Corinthians 9:17;
Philippians 3:17;
1 Timothy 3:1-8;
1 Timothy 5:7;
Titus 1:5-9;

Thursday, December 9, 2010

The Daily Meditation

1 Peter 4:14, 16, 19

14 If ye be railed upon for the Name of Christ,
blessed are ye: for the spirit of glory and of God
resteth upon you: which on their part is evil spoken
of, but on your part is glorified.
16 But if any man suffer as a Christian, let him
not be ashamed: but let him glorify God in this
19 Wherefore let them that suffer according to
the will of God, commit their souls to him in well
doing, as unto a faithful Creator.

Related Scriptures

Psalm 37:5;
Psalm 55:22;
Proverbs 3:5;
Proverbs 16:3;
Isaiah 66:5;
Matthew 5:11, 16;
Matthew 10:17-20, 22;
Matthew 19:29;
Mark 13:13;
Luke 6:22;
John 15:21;
Acts 5:41;
Acts 9:16;
2 Timothy 1:12;
Revelation 2:2-3;

Wednesday, December 8, 2010

The Daily Meditation

1 Peter 4:7-11

7 Now the end of all things is at hand. Be ye
therefore sober, and watching in prayer.
8 But above all things have fervent love among
you: for love shall cover the multitude of sins.
9 Be ye harberous one to another, without
10 Let every man as he hath received the gift,
minister the same one to another, as good disposers
of the manifold grace of God.
11 If any man speak, let him speak as the words
of God. If any man minister, let him do it as of the
ability which God ministereth, that God in all things
may be glorified through Jesus Christ, to whom is
praise and dominion forever, and ever, Amen.

Related Scriptures

Proverbs 10:12;
Jeremiah 1:6-9;
Matthew 24:45;
Romans 12:6-8, 13;
Romans 13:11;
1 Corinthians 4:1-2;
1 Corinthians 10:21;
1 Corinthians 12:4;
1 Corinthians 13:4;
2 Corinthians 9:2;
Ephesians 4:29;
Ephesians 5:20;
Philippians 2:14;
1 Timothy 3:2;
Hebrews 9:26;
Hebrews 13:2;
James 5:8-9, 20;
1 John 2:18;

Tuesday, December 7, 2010

Evening Worship - Es ist ein Ros entsprungen. Thomanerchor Leipzig

The Daily Meditation

1 Peter 3:18, 22

18 For Christ also hath once suffered for sins,
the just for the unjust, that he might bring us to
God, and was put to death concerning the flesh,
but was quickened by the spirit.
22 Which is at the right hand of God, gone into
heaven, to whom the Angels, and Powers, and might
are subject.

Related Scriptures

Psalm 22:6-8, 13-14, 18;
Psalm 110:1;
Mark 16:19;
Acts 2:33;
Acts 5:30;
Acts 7:55-56;
Acts 10:39;
Romans 5:6;
Romans 8:34, 38-39;
Galatians 3:13;
Colossians 3:1;
Hebrews 1:6;
Hebrews 10:12;
Hebrews 12:2;
Hebrews 9:15;

Monday, December 6, 2010

Evening Worship Händel Messiah - Hallelujah Chorus

The Daily Meditation

1 Peter 3:8-9m 13-17

8 Finally, be ye all of one mind: one suffer with
another: love as brethren: be pitiful, be courteous.
9 Not rendering evil for evil, neither rebuke for
rebuke: but contrariwise bless, knowing that ye are
thereunto called, that ye should be heirs of blessing.
13 And who is it that will harm you, if ye follow
that which is good?
14 Notwithstanding blessed are ye, if ye suffer for
righteousness’ sake. Yea, fear not their fear, neither
be troubled.
15 But sanctify the Lord God in your hearts, and
be ready always to give an answer to every man that
asketh you a reason of the hope that is in you, with
meekness and reverence.
16 Having a good conscience, that when they speak
evil of you as of evil doers, they may be ashamed
which slander your good conversation in Christ.
17 For it is better (if the will of God be so) that
ye suffer for well doing, than for evil doing.

Related Scripture

Proverbs 17:13;
Proverbs 20:21;
Isaiah 8:12,13;
Isaiah 29:23;
Ezekiel 37:28;
John 17:17, 19;
Matthew 5:10, 39;
Romans 8:31;
Romans 12:17;
1 Thessalonians 5:15, 23;
Hebrews 13:12;

Sunday, December 5, 2010

The Sunday Sermon

The Ten Commandments Part 1c
By Martin Luther

Thou shalt have no other gods before Me. (Exodus 20:3)

In order that it may be seen that God will not have this commandment thrown to the winds, but will most strictly enforce it, He has attached to it first a terrible threat, and then a beautiful, comforting promise which is also to be urged and impressed upon young people, that they may take it to heart and retain it:

“For I am the Lord, thy God, strong and jealous, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; and showing mercy unto thousands of them that love Me and keep My commandments.” (Deuteronomy 5:9)

Although these words relate to all the commandments (as we shall hereafter learn), yet they are joined to this chief commandment because it is of first importance that men have a right head; for where the head is right, the whole life must be right, and vice versa. Learn, therefore, from these words how angry God is with those who trust in anything but Him, and again, how good and gracious He is to those who trust and believe in Him alone with the whole heart; so that His anger does not cease until the fourth generation, while, on the other hand, His blessing and goodness extend to many thousands lest you live in such security and commit yourself to chance, as men of brutal heart, who think that it makes no great difference [how they live]. (Psalm 36:1-4) He is a God who will not leave it unavenged if men turn from Him, and will not cease to be angry until the fourth generation, even until they are utterly exterminated. Therefore He is to be feared, and not to be desisted. (Psalm 111:10; Proverbs 1:7; Proverbs 9:10)

He has also demonstrated this in all history, as the Scriptures abundantly show and daily experience still teaches. For from the beginning He has utterly extirpated all idolatry, and, on account of it, both heathen and Jews; even as at the present day He overthrows all false worship, so that all who remain therein must finally perish(Isaiah 44:9-10; Isaiah 44:18). Therefore, although proud, powerful, and rich worldlings [Sardanapaluses and Phalarides, who surpass even the Persians in wealth] are now to be found, who boast defiantly of their Mammon, with utter disregard whether God is angry at or smiles on them (Psalm 53:1; Psalm 14:1), and dare to withstand His wrath, yet they shall not succeed, but before they are aware, they shall be wrecked, with all in which they trusted; as all others have perished who have thought themselves more secure or powerful. (Psalm 34:16)

And just because of such hardened heads who imagine because God connives and allows them to rest in security, that He either is entirely ignorant or cares nothing about such matters, He must deal a smashing blow and punish them, so that He cannot forget it unto children's children; so that every one may take note and see that this is no joke to Him. For they are those whom He means when He says: Who hate Me, i.e., those who persist in their defiance and pride; (Micah 2:1) whatever is preached or said to them, they will not listen; when they are reproved, in order that they may learn to know themselves and amend before the punishment begins, they become mad and foolish (Proverbs 10:8;) so as to fairly merit wrath, as now we see daily in bishops and princes.

But terrible as are these threatenings, so much the more powerful is the consolation in the promise, that those who cling to God alone should be sure that He will show them mercy that is, show them pure goodness and blessing not only for themselves, but also to their children and children's children, even to the thousandth generation and beyond that. (Psalm 34:8; Psalm 37:25-28)This ought certainly to move and impel us to risk our hearts in all confidence with God, if we wish all temporal and eternal good, since the Supreme Majesty makes such sublime offers and presents such cordial inducements and such rich promises.

Therefore let everyone seriously take this to heart, lest it be regarded as though a man had spoken it. For to you it is a question either of eternal blessing, happiness, and salvation, or of eternal wrath, misery, and woe. What more would you have or desire than that He so kindly promises to be yours with every blessing, and to protect and help you in all need?

But, alas! here is the failure, that the world believes nothing of this, nor regards it as God's Word,(Jeremiah 8:9) because it sees that those who trust in God and not in Mammon suffer care and want, and the devil opposes and resists them, that they have neither money, favor, nor honor, and, besides, can scarcely support life; while, on the other hand, those who serve Mammon have power, favor, honor, possessions, and every comfort in the eyes of the world. For this reason, these words must be grasped as being directed against such appearances; and we must consider that they do not lie or deceive, but must come true. ( 1 Corinthians 1:20; 1 Corinthians 3:19; Galatians 6:7)

Reflect for yourself or make inquiry and tell me: (Joshua 24:15)Those who have employed all their care and diligence to accumulate great possessions and wealth, what have they finally attained? You will find that they have wasted their toil and labor, or even though they have amassed great treasures, they have been dispersed and scattered, so that the themselves have never found happiness in their wealth, and afterwards never reached the third generation. Instances of this you will find a plenty in all histories, also in the memory of aged and experienced people. Only observe and ponder them.

Saul was a great king, chosen of God and a godly man; but when he was established on his throne, and let his heart decline from God, and put his trust in his crown and power, he had to perish with all that he had, so that none even of his children remained.

David, on the other hand, was a poor, despised man, hunted down and chased, so that he nowhere felt secure of his life; yet he had to remain in spite of Saul, and become king. For these words had to abide and come true, since God cannot lie or deceive(Numbers 23:19). Only let not the devil and the world deceive you with their show, which indeed remains for a time, but finally is nothing.

Let us, then, learn well the First Commandment, that we may see how God will tolerate no presumption nor any trust in any other object, and how He requires nothing higher of us than confidence from the heart for everything good (Matthew 11:29-30), so that we may proceed right and straightforward and use all the blessings which God gives no farther than as a shoemaker uses his needle, awl, and thread for work, and then lays them aside, or as a traveler uses an inn, and food, and his bed only for temporal necessity, each one in his station, according to God's order, and without allowing any of these things to be our food or idol. Let this suffice with respect to the First Commandment, which we have had to explain at length, since it is of chief importance, because, as before said, where the heart is rightly disposed toward God and this commandment is observed, all the others follow.

Scriptures as used above

Deuteronomy 5:9;
Psalm 36:1-4;
Psalm 111:10;
Proverbs 1:7;
Proverbs 9:10;
Isaiah 44:9-10, 18;
Psalm 53:1;
Psalm 14:1;
Psalm 34:16;
Micah 2:1;
Proverbs 10:8;
Psalm 34:8;
Psalm 37:25-28;
Jeremiah 8:9;
1 Corinthians 1:20;
1 Corinthians 3:19;
Galatians 6:7;
Joshua 24:15;
Numbers 23:19;
Matthew 11:29-30;

Friday, December 3, 2010

The Daily Meditation

1 Peter 3:1, 4, 7

1 Likewise let the wives be subject to their
husbands, that even they which obey not the word,
may without the word be won by the conversation
of the wives.
4 But let it be the hidden man of the heart, which
consisteth in the incorruption of a meek and quiet
spirit, which is before God a thing much set by.
7 Likewise ye husbands, dwell with them as
men of knowledge, giving honor unto the woman,
as unto the weaker vessel, even as they which are
heirs together of the grace of life, that your prayers
be not interrupted.

Related Scriptures

Job 42:8;
Matthew 18:20;
Romans 2:29;
1 Corinthians 7:3, 16;
1 Corinthians 12:23;
Ephesians 5:22, 25;
Colossians 3:18;
2 Timothy 2:20-21, 25;

Wednesday, December 1, 2010

Cathedral Quartet - Oh What A Savior

The Daily Meditation

1 Peter 2:24-25

24 Who his own self bare our sins in his body
on the tree, that we being dead to sin, should live in
righteousness: by whose stripes ye were healed.
25 For ye were as sheep going astray: but are now
returned unto the Shepherd and Bishop of your

Related Scriptures

Isaiah 53:5-6;
Ezekiel 34:23;
Matthew 8:17;
Acts 5:30;
Acts 10:39;
Romans 7:6;
Galatians 3:13;
Hebrews 9:28;

Tuesday, November 30, 2010

Evening Worship

Where Noone Stands Alone - The Gaithers

The Daily Meditation

1 Peter 2:11-12, 15;

11 Dearly beloved, I beseech you, as strangers
and pilgrims, abstain from fleshly lusts which
fight against the soul,
12 And have your conversation honest among
the Gentiles, that they which speak evil of you as
of evil doers, may by your good works which they
shall see, glorify God in the day of visitation.
15 For so is the will of God, that by well doing
ye may put to silence the ignorance of the foolish

Related Scripture

Matthew 5:16;
Matthew 9:8;
Matthew 10:19-20;
Romans 13:14;
Galatians 5:16;
Philippians 2:15;
James 4:1;
Revelation 14:5;

Monday, November 29, 2010

The Daily Meditation

1 Peter 2:4-5, 9-10

4 To whom coming as unto a living stone, disallowed
of men, but chosen of God and precious,
5 Ye also as lively stones, be made a spiritual
house, an holy Priesthood to offer up spiritual
sacrifices acceptable to God by Jesus Christ.
9 But ye are a chosen generation, a royal Priesthood,
an holy nation, a people set at liberty, that ye
should show forth the virtues of him that hath called
you out of darkness into his marvelous light,
10 Which in time past were not a people, yet are
now the people of God: which in time past were not
under mercy, but now have obtained mercy.

Related Scripture

Exodus 19:6;
Psalm 110:4;
Hosea 2:23;
Romans 9:25;
Hebrews 5:1-6;
Revelation 1:6;

Sunday, November 28, 2010

The Sunday Sermon

The Ten Commandments Part 1b
By Martin Luther

“Thou shalt have no other gods before Me.” (Exodus 20:3)

Herein, you have the meaning of the true honor and worship of God, which pleases God, and which He commands under penalty of eternal wrath, namely, that the heart know no other comfort or confidence than in Him, and do not suffer itself to be torn from Him, but, for Him, risk and disregard everything upon earth. On the other hand, you can easily see and judge how the world practises only false worship and idolatry. For no people has ever been so reprobate as not to institute and observe some divine worship; every one has set up as his special god whatever he looked to for blessings, help, and comfort.

Thus, for example, the heathen who put their trust in power and dominion elevated Jupiter as the supreme god; the others, who were bent upon riches, happiness, or pleasure, and a life of ease, Hercules, Mercury, Venus or others; women with child, Diana or Lucina, and so on; thus every one made that his god to which his heart was inclined, so that even in the mind of the heathen to have a god means to trust and believe. But their error is this that their trust is false and wrong for it is not placed in the only God, besides whom there is truly no God in heaven or upon earth. Therefore the heathen really make their self-invented notions and dreams of God an idol, (Exodus 32:1-8) and put their trust in that which is altogether nothing. Thus it is with all idolatry; for it consists not merely in erecting an image and worshiping it, but rather in the heart, which stands gaping at something else, and seeks help and consolation from creatures saints, or devils, and neither cares for God, nor looks to Him for so much good as to believe that He is willing to help, neither believes that whatever good it experiences comes from God.

Besides, there is also a false worship and extreme idolatry, which we have hitherto practiced, and is still prevalent in the world, upon which also all ecclesiastical orders are founded, and which concerns the conscience alone that seeks in its own works help, consolation, and salvation, presumes to wrest heaven from God, and reckons how many bequests it has made, how often it has fasted, celebrated Mass, etc. Upon such things it depends, and of them boasts, as though unwilling to receive anything from God as a gift, but desires itself to earn or merit it superabundantly, just as though He must serve us and were our debtor, and we His liege lords. ( Matthew 23:2-7) What is this but reducing God to an idol, yea, a fig image or an apple-god, and elevating and regarding ourselves as God? But this is slightly too subtile, and is not for young pupils.

But let this be said to the simple, that they may well note and remember the meaning of this commandment, namely, that we are to trust in God alone, (Psalm 20:7,Psalm 37:3, Psalm 118:8-9) and look to Him and expect from Him naught but good, as from one who gives us body, life, food, drink, nourishment, health, protection, peace, and all necessaries of both temporal and eternal things. He also preserves us from misfortune, and if any evil befall us, delivers and rescues us, so that it is God alone (as has been sufficiently said) from whom we receive all good, and by whom we are delivered from all evil. For even though otherwise we experience much good from men, still whatever we receive by His command or arrangement is all received from God. For our parents, and all rulers, and every one besides with respect to his neighbor, have received from God the command that they should do us all manner of good, so that we receive these blessings not from them, but, through them, from God. For creatures are only the hands, channels, and means whereby God gives all things, as He gives to the mother breasts and milk to offer to her child, and corn and all manner of produce from the earth for nourishment, none of which blessings could be produced by any creature of itself.

Therefore no man should presume to take or give anything except as God has commanded, in order that it may be acknowledged as God's gift, and thanks may be rendered Him for it, as this commandment requires.(Ephesians 5:20) On this account also these means of receiving good gifts through creatures are not to be rejected, neither should we in presumption seek other ways and means than God has commanded. For that would not be receiving from God, hut seeking of ourselves.

Let every one, then, see to it that he esteem this commandment great and high above all things, and do not regard it as a joke. Ask and examine your heart diligently, and you will find whether it cleaves to God alone or not. If you have a heart that can expect of Him nothing but what is good, especially in want and distress, and that, moreover renounces and forsakes everything that is not God, then you have the only true God. (Philippians 4:19, Joshua 23:14, Romans 8:28) If on the contrary, it cleaves to anything else, of which it expects more good and help than of God, and does not take refuge in Him, but in adversity flees from Him, then you have an idol, another god.

Today’s scriptures as used in order

Exodus 32:1-8;
Matthew 23:2-7;
Psalm 20:7;
Psalm 37:3;
Psalm 118:8-9;
Ephesians 5:20;
Philippians 4:19;
Joshua 23:14;
Romans 8:28;

Friday, November 26, 2010

Daddy Sang Bass By The Statler Brothers

The Daily Meditation

1 Peter 1:23-25

23 Being born anew, not of mortal seed, but of
immortal, by the word of God, who liveth and
endureth forever.
24 For all flesh is as grass, and all the glory of
man is as the flower of grass. The grass withereth,
and the flower falleth away.
25 But the word of the Lord endureth forever: and
this is the word which is preached among you.

Related scripture

Psalm 37:20, 36;
Psalm 51:10;
Isaiah 40:6-8;
Hosea 13:3;
John 1:1, 13;
John 3:3, 5;
Ephesians 4:24;
Colossians 3:10;
James 1:10-11, 18;
1 John 1:1-4;
Revelation 2:17;

Thursday, November 25, 2010

"Worthy The Lamb" By The Gaither Vocal Band

The Daily Meditaion - Special Edition

Philippians 4:6, 19

6 Be nothing careful, but in all things let your
requests be showed unto God in prayer and supplication
with giving of thanks.
19 And my God shall fulfill all your necessities
through his riches with glory in Jesus Christ.

Related scripture

Psalm 23:1;
Psalm 34:9-10;
Matthew 6:25, 31-33;
Ephesians 5:20;
Colossians 1:12;
Colossians 3:17;
1 Thessalonians 5:16-18;
1 Timothy 2:1;

Wednesday, November 24, 2010

Charlie Brown Thanksgiving prayer

The Daily Meditation

1 Peter 1:17-19

17 And if ye call him Father, which without
respect of person judgeth according to every man’s
work, pass the time of your dwelling here in fear.
18 Knowing that ye were not redeemed with
corruptible things, as silver and gold, from your
vain conversation, received by the traditions of the
19 But with the precious blood of Christ, as of
a Lamb undefiled, and without spot.

Related Scriptures

Exodus 12:5;
Deuteronomy 10:17;
Isaiah 53:7;
Acts 10:34;
Acts 20:28;
Romans 2:11;
1 Corinthians 6:20;
1 Corinthians 7:13;
Galatians 2:6;
Hebrews 9:14;
James 1:5;
1 John 1:7;
Revelation 1:5;

Tuesday, November 23, 2010

The Daily Meditation

1 Peter 1:13-16

13 Wherefore gird up the loins of your mind:
be sober, and trust perfectly on that grace that
is brought unto you, in the revelation of Jesus
14 As obedient children, not fashioned yourselves
unto the former lusts of your ignorance:
15 But as he which hath called you, is holy, so be
ye holy in all manner of conversation,
16 Because it is written, Be ye holy, for I am

Related scripture

Exodus 3:5;
Leviticus 11:44-45;
Leviticus 19:2;
Leviticus 20:7;
Isaiah 1:18-19;
Luke 1:75;
Romans 12:2;
2 Corinthians 7:1;
1 Thessalonians 5:6;
Titus 1:8;
1 Peter 4:2;

Editor’s thought - In Exodus 3:5, Moses was instructed to remove his sandals for he was standing on sacred ground. We being temples of God, housing his spirit after rebirth should likewise realize that we are now in effect “holy ground” and act accordingly.

Thursday, November 18, 2010

The Daily Meditation

Romans 13:12-14

12 The night is past, and the day is at hand, let
us therefore cast away the works of darkness, and
let us put on the armor of light,
13 So that we walk honestly, as in the day: not in
gluttony, and drunkenness, neither in chambering
and wantonness, nor in strife and envying.
14 But put ye on the Lord JESUS CHRIST, and
take no thought for the flesh, to fulfill the lust of it.

Related scriptures

Proverbs 23:20;
Luke 21:34;
1 Corinthians 6:9;
Galatians 3:27;
Galatians 5:16;
Ephesians 5:11;
Ephesians 6:11-17;
Philippians 4:8;
James 3:14;
1 Peter 2:11;

Wednesday, November 17, 2010

The Daily Meditation

Romans 13:8-10

8 Owe nothing to any man, but to love one another:
for he that loveth another, hath fulfilled the Law.
9 For this, Thou shalt not commit adultery,
Thou shalt not kill, Thou shalt not steal, Thou shalt
not bear false witness, Thou shalt not covet: and
if there be any other commandment, it is briefly
comprehended in this saying, even in this, Thou
shalt love thy neighbor as thyself.
10 Love doeth not evil to his neighbor: therefore
is love the fulfilling of the Law.

Related Scripture

Psalm 34:14;
Psalm 37:3, 27;
Proverbs 3:27;
Matthew 7:12;
Matthew 22:39-40;
Luke 6:35;
Galatians 5:13-14;
Galatians 6:10;
1 Timothy 1:1;
1 Timothy 6:18;
Hebrews 13:16, 21;

Tuesday, November 16, 2010

The Daily Meditation - November 16 2010

Romans 12:9-10, 17-18

9 Let love be without dissimulation. Abhor that
which is evil, and cleave unto that which is good.
10 Be affectioned to love one another with brotherly
love. In giving honor, go one before another.
17 Recompense to no man evil for evil: procure
things honest in the sight of all men.
18 If it be possible, as much as in you is, have
peace with all men.

Related scriptures

Psalm 34:14;
Proverbs 20:22;
Amos 5:15;
Matthew 5:39;
1 Corinthians 13:1;
1 Corinthians 13:4-7;
2 Corinthians 8:11;
2 Corinthians 8:21;
Ephesians 4:2;
Philippians 2:3;
1 Timothy 1:5;
Hebrews 12:14;
Hebrews 13:1;
1 Peter 2:17;
1 Peter 3:9;

Monday, November 15, 2010

The Daily Meditation - November 15 2010

Romans 12:1-2

1 I Beseech you therefore brethren, by the mercies
of God, that ye give up your bodies a living
sacrifice, holy, acceptable unto God, which is your
reasonable serving of God. (a) (b) (c)
2 And fashion not yourselves like unto this world,
but be ye changed by the renewing of your mind,
that ye may prove what that good, and acceptable
and perfect will of God is.

(a) Editor’s thought - As Christ was faithful unto the cross, it is, (while not easy) our duty as Christians to be faithful unto the ways in which God wishes us to live. Hence the concept of a living sacrifice.

(b) Editor’s note - Reasonable - logikos log-ik-os' rational ("logical"):--reasonable, of the word. This was a bit of surprise when I found the translation. For the Greek translation for the word “word” is Logos - logos, log'-os - something said, including the thought; by implication, a topic a subject of discourse. So, one might say that reasonable service is of a logical procession of order of transition from the old man to the new man. Source Strong’s Concordance

(c) Editor’s note - Reasonable - Having the faculty of reason; endued with reason; as a reasonable being. Governed by reason; being under the influence of reason; thinking, speaking or acting rationally or according to the dictates of reason. Source Webster’s Dictionary Edition 1828

Related Scriptures

John 3:3, 7;
2 Corinthians 4:16;
2 Corinthians 10:1-4;
Ephesians 4:23;
Ephesians 5:17;
Colossians 3:10;
1 Thessalonians 4:3-8;
Hebrews 10:18, 20;
1 Peter 1:23;
1 John 2:15;

Sunday, November 14, 2010

The Sunday Sermon

The Ten Commandments Part 1a
By Martin Luther

Editor’s note - This is going to be a very extensive study. I will be going along with you all in each part every Sunday for as long as it may take.

Thou shalt have no other gods before Me. (Exodus 20:3)

That is: Thou shalt have [and worship] Me alone as thy God. What is the force of this, and how is it to be understood? What does it mean to have a god? or, what is God? Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the [whole] heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true; and, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together faith and God. That now, I say, upon which you set your heart and put your trust is properly your god. (Matthew 6:21; Luke 12:34)
Therefore it is the intent of this commandment to require true faith and trust of the heart which settles upon the only true God and clings to Him alone. That is as much as to say: "See to it that you let Me alone be your God, and never seek another," i.e.: Whatever you lack of good things, expect it of Me, and look to Me for it, and whenever you suffer misfortune and distress, creep and cling to Me. I, yes, I, will give you enough and help you out of every need; only let not your heart cleave to or rest in any other. (Philippians 4:19)
This I must unfold somewhat more plainly, that it may be understood and perceived by ordinary examples of the contrary. Many a one thinks that he has God and everything in abundance when he has money and possessions; he trusts in them and boasts of them with such firmness and assurance as to care for no one. Lo, such a man also has a god, Mammon by name, i.e., money and possessions, on which he sets all his heart, and which is also the most common idol on earth. He who has money and possessions feels secure, and is joyful and undismayed as though he were sitting in the midst of Paradise. On the other hand, he who has none doubts and is despondent, as though he knew of no God. For very few are to be found who are of good cheer, and who neither mourn nor complain if they have not Mammon. This [care and desire for money] sticks and clings to our nature, even to the grave. ( Matthew 6:24; Luke 16:9-13)
So, too, whoever trusts and boasts that he possesses great skill, prudence, power, favor friendship, and honor has also a god, but not this true and only God. This appears again when you notice how presumptuous, secure, and proud people are because of such possessions, and how despondent when they no longer exist or are withdrawn. Therefore I repeat that the chief explanation of this point is that to have a god is to have something in which the heart entirely trusts.
Thus you can easily understand what and how much this commandment requires, namely, that man's entire heart and all his confidence be placed in God alone, and in no one else. For to have God, you can easily perceive, is not to lay hold of Him with our hands or to put Him in a bag [as money], or to lock Him in a chest [as silver vessels]. But to apprehend Him means when the heart lays hold of Him and clings to Him. But to cling to Him with the heart is nothing else than to trust in Him entirey. For this reason He wishes to turn us away from everything else that exists outside of Him, and to draw us to Himself, namely, because He is the only eternal good. As though He would say: Whatever you have heretofore sought of the saints, or for whatever [things] you have trusted in Mammon or anything else, expect it all of Me, and regard Me as the one who will help you and pour out upon you richly all good things.

Scriptures as used above in order

Exodus 20:3;
Matthew 6:21;
Luke 12:34;
Philippians 4:19;
Matthew 6:24;
Luke 16:9-13;

Friday, November 12, 2010

The Daily Meditaiton - Romans 11:29, 33-35

29 For the gifts and calling of God are without
33 O the deepness of the riches, both of the
wisdom, and knowledge of God! how unsearchable
are his judgments, and his ways past finding out!
34 For who hath known the mind of the Lord?
or who was his counselor?
35 Or who hath given unto him first, and he shall
be recompensed?

Related Scripture

Numbers 23:19;
Job 12:12-13;
Job 36:22;
Job 41:2, 11;
Psalm 119:144;
Isaiah 55:9;
Isaiah 40:13;
Micah 4:12;
1 Corinthians 2:16;
Philippians 4:7;
2 Timothy 2:7;

Thursday, November 11, 2010

The Daily Meditation - Romans 11:16-21

16 For if the firstfruits be holy, so is the whole
lump: and if the root be holy, so are the branches.
17 And though some of the branches be broken
off, and thou being a wild Olive tree, wast grafted
in for them, and made partaker of the root and
fatness of the Olive tree:
18 Boast not thyself against the branches: and
if thou boast thyself, thou bearest not the root, but
the root thee.
19 Thou wilt say then, The branches are broken
off, that I might be grafted in.
20 Well: through unbelief they are broken off,
and thou standest by faith: be not high-minded,
but fear.
21 For if God spared not the natural branches,
take heed, lest he also spare not thee.

Related scriptures

Leviticus 23:16;
Jeremiah 11:16;
John 15:2;
Acts 2:39;
1 Corinthians 10:12;
Ephesians 2:12;
Hebrews 3:19;
James 1:18;

Tuesday, November 9, 2010

The Daily Meditation - Romans 10:14-17

14 But how shall they call on him, in whom they
have not believed? and how shall they believe in
him, of whom they have not heard? and how shall
they hear without a preacher?
15 And how shall they preach, except they be
sent? as it is written, How beautiful are the feet of
them which bring glad tidings of peace, and bring
glad tidings of good things!
16 But they have not all obeyed the Gospel: for
Isaiah saith, Lord, who hath believed our report?
17 Then faith is by hearing, and hearing by the
word of God.

Related Study Scripture

Isaiah 32:3;
Isaiah 52:7;
Isaiah 53:1;
Ezekiel 3:10;
Nahum 1:15;
Matthew 11:15;
Matthew 4:4;
John 12:38;
Acts 8:31;
Titus 1:3;

Monday, November 8, 2010

The Daily Meditatin - Romans 10:9-13

9 For if thou shalt confess with thy mouth the
Lord Jesus, and shalt believe in thine heart, that God
raised him up from the dead, thou shalt be saved:
10 For with the heart man believeth unto righteousness,
and with the mouth man confesseth to
11 For the Scripture saith, Whosoever believeth
in him, shall not be ashamed.
12 For there is no difference between the Jew and
the Grecian: for he that is Lord over all, is rich unto
all that call on him.
13 For whosoever shall call upon the Name of
the Lord, shall be saved.

Related Study Scriptures

Isaiah 28:16;
Isaiah 45:23;
Jeremiah 17:7;
Joel 2:32;
Matthew 10:32;
Luke 12:8;
Acts 2:21;
Acts 8:37;
Acts 9:14;
Acts 10:36;
Acts 15:9;
Romans 3:22, 29;
Romans 14:9;
1 Corinthians 12:3;
Galatians 3:28;
Ephesians 1:7;
Philippians 2:11;
1 Timothy 2:5;
1 John 1:9;

Sunday, November 7, 2010

The Sunday Sermon - November 07 2010

Note next week starts a new study sermon

On the Christian Life Chapter 3 Part c
By John Calvin

This conflict which believers maintain against the natural feeling of pain, while they study moderation and patience, Paul elegantly describes in these words: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed,” (2 Corinthians 4:8, 9) You see that to bear the cross patiently is not to have your feelings altogether blunted, and to be absolutely insensible to pain, according to the absurd description which the Stoics of old gave of their hero as one who, divested of humanity, was affected in the same way by adversity and prosperity, grief and joy; or rather, like a stone, was not affected by anything. And what did they gain by that sublime wisdom? they exhibited a shadow of patience, which never did, and never can, exist among men. Nay, rather by aiming at a too exact and rigid patience, they banished it altogether from human life. Now also we have among Christians a new kind of Stoics, who hold it vicious not only to groan and weep, but even to be sad and anxious. These paradoxes are usually started by indolent men who, employing themselves more in speculation than in action, can do nothing else for us than beget such paradoxes. But we have nothing to do with that iron philosophy which our Lord and Master condemned—not only in word, but also by his own example. For he both grieved and shed tears for his own and others’ woes. Nor did he teach his disciples differently: “Ye shall weep and lament, but the world shall rejoice,” (John 16:20) And lest any one should regard this as vicious, he expressly declares, “Blessed are they that mourn,” (Matthew 5:4) And no wonder. If all tears are condemned, what shall we think of our Lord himself, whose "sweat was as it were great drops of blood falling down to the ground?” (Luke 22: 44, Matthew 26:38) If every kind of fear is a mark of unbelief, what place shall we assign to the dread which, it is said, in no slight degree amazed him; if all sadness is condemned, how shall we justify him when he confesses, “My soul is exceeding sorrowful, even unto death?”

I wished to make these observations to keep pious minds from despair, lest, from feeling it impossible to divest themselves of the natural feeling of grief, they might altogether abandon the study of patience. This must necessarily be the result with those who convert patience into stupor, and a brave and firm man into a block. Scripture gives saints the praise of endurance when, though afflicted by the hardships they endure, they are not crushed; though they feel bitterly, they are at the same time filled with spiritual joy; though pressed with anxiety, breathe exhilarated by the consolation of God. Still there is a certain degree of repugnance in their hearts, because natural sense shuns and dreads what is adverse to it, while pious affection, even through these difficulties, tries to obey the divine will. This repugnance the Lord expressed when he thus addressed Peter: “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself and walkedst whither thou wouldst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee; and carry thee whither thou wouldest not,” (John 21:18) It is not probable, indeed, that when it became necessary to glorify God by death he was driven to it unwilling and resisting; had it been so, little praise would have been due to his martyrdom. But though he obeyed the divine ordination with the greatest alacrity of heart, yet, as he had not divested himself of humanity, he was distracted by a double will. When he thought of the bloody death which he was to die, struck with horror, he would willingly have avoided it: on the other hand, when he considered that it was God who called him to it, his fear was vanquished and suppressed, and he met death cheerfully. It must therefore be our study, if we would be disciples of Christ, to imbue our minds with such reverence and obedience to God as may tame and subjugate all affections contrary to his appointment. In this way, whatever be the kind of cross to which we are subjected, we shall in the greatest straits firmly maintain our patience. Adversity will have its bitterness, and sting us. When afflicted with disease, we shall groan and be disquieted, and long for health; pressed with poverty, we shall feel the stings of anxiety and sadness, feel the pain of ignominy, contempt, and injury, and pay the tears due to nature at the death of our friends: but our conclusion will always be, The Lord so willed it, therefore let us follow his will. Nay, amid the pungency of grief, among groans and tears this thought will necessarily suggest itself and incline us cheerfully to endure the things for which we are so afflicted.

But since the chief reason for enduring the cross has been derived from a consideration of the divine will, we must in few words explain wherein lies the difference between philosophical and Christian patience. Indeed, very few of the philosophers advanced so far as to perceive that the hand of God tries us by means of affliction, and that we ought in this matter to obey God. The only reason which they adduce is, that so it must be. But is not this just to say, that we must yield to God, because it is in vain to contend against him? For if we obey God only because it is necessary, provided we can escape, we shall cease to obey him. But what Scripture calls us to consider in the will of God is very different, namely, first justice and equity, and then a regard to our own salvation. Hence Christian exhortations to patience are of this nature, Whether poverty, or exile, or imprisonment, or contumely, or disease, or bereavement, or any such evil affects us, we must think that none of them happens except by the will and providence of God; moreover, that every thing he does is in the most perfect order. What! do not our numberless daily faults deserve to be chastised, more severely, and with a heavier rod than his mercy lays upon us? Is it not most right that our flesh should be subdued, and be, as it were, accustomed to the yoke, so as not to rage and wanton as it lists? Are not the justice and the truth of God worthy of our suffering on their account? But if the equity of God is undoubtedly displayed in affliction, we cannot murmur or struggle against them without iniquity. We no longer hear the frigid cant, Yield, because it is necessary; but a living and energetic precept, Obey, because it is unlawful to resist; bear patiently, because impatience is rebellion against the justice of God. Then as that only seems to us attractive which we perceive to be for our own safety and advantage, here also our heavenly Father consoles us, by the assurance, that in the very cross with which he afflicts us he provides for our salvation. But if it is clear that tribulations are salutary to us, why should we not receive them with calm and grateful minds? In bearing them patiently we are not submitting to necessity but resting satisfied with our own good. The effect of these thoughts is, that to whatever extent our minds are contracted by the bitterness which we naturally feel under the cross, to the same extent will they be expanded with spiritual joy. Hence arises thanksgiving, which cannot exist unless joy be felt. But if the praise of the Lord and thanksgiving can emanate only from a cheerful and gladdened breasts and there is nothing which ought to interrupt these feelings in us, it is clear how necessary it is to temper the bitterness of the cross with spiritual joy.

Scriptures as used above in order

2 Corinthians 4:8-9;
John 16:20;
Matthew 5:4;
Luke 22:44;
Matthew 26:38;
John 21:18;

Friday, November 5, 2010

The Daily Meditaiton - Romans 9:20-21

20 But, O man, who art thou which pleadest
against God? shall the thing formed say to him
that formed it, Why hast thou made me thus?
21 Hath not the potter power of the clay to make
of the same lump one vessel to honor, and another
unto dishonor?

Related study scriptures

Proverbs 16:4;
Isaiah 26:16;
Isaiah 45:9;
Jeremiah 18:6;
Matthew 5:45;
2 Timothy 2:20;

Thursday, November 4, 2010

The Daily Meditation - Romans 9:14-18

14 What shall we say then? Is there unrighteousness
with God? God forbid.
15 For he saith to Moses, I will have mercy
on him, to whom I will show mercy: and will
have compassion on him, on who I will have
16 So then it is not in him that willeth, nor in
him that runneth, but in God that showeth mercy.
17 For the Scripture saith unto Pharaoh, For this
same purpose have I stirred thee up, that I might
show my power in thee, and that my Name might
be declared throughout all the earth.
18 Therefore he hath mercy on whom he will,
and whom he will he hardeneth.

Related Study Scriptures

Exodus 4:21;
Exodus 9:16;
Exodus 33:19;
Deuteronomy 2:30;
Deuteronomy 32:4;
Joshua 11:20;
1 Kings 8:50;
Psalm 78:38;
Psalm 86:15;
Psalm 145:8;
Matthew 18:33;
John 12:40;
Romans 11:7, 25;
Galatians 3:8;
Hebrews 5:2;

Tuesday, November 2, 2010

The Daily Meditation - Romans 8:35, 38-39

35 Who shall separate us from the love of Christ?
shall tribulation or anguish, or persecution, or famine,
or nakedness, or peril, or sword?
38 For I am persuaded that neither death, nor
life, nor Angels, nor principalities, nor powers, nor
things present, nor things to come,
39 Nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God,
which is in Christ Jesus our Lord.

Additional related study scriptures

1 Corinthians 15:57;
Ephesians 1:21;
1 John 2:5;
1 John 4:9;
1 John 5:3;
Jude 1:21;

Monday, November 1, 2010

The Daily Meditation - Romans 8:28-32

28 Also we know that all things work together
for the best unto them that love God, even to them
that are called of his purpose.
29 For those which he knew before, he also predestinated
to be made like to the image of his Son, that
he might be the firstborn among many brethren.
30 Moreover, whom he predestinated, them also
he called, and whom he called, them also he justified,
and whom he justified, them he also glorified.
31 What shall we then say to these things? If
God be on our side, who can be against us?
32 Who spared not his own Son, but gave him
for us all to death, how shall he not with him give
us all things also?

Additional related study scriptures

Numbers 14:9;
Job 31:18;
Psalm 22:9-10;
Psalm 71:6;
Psalm 139:13;
John 17:22;
Romans 4:5;
Romans 5:6, 10;
2 Corinthians 3:18;
2 Timothy 1:9;
2 Timothy 2:19;
Galatians 1:15;
Galatians 2:16;
Ephesians 1:5;
1 Peter 2:9;
1 Peter 3:9;

Sunday, October 31, 2010

The Sunday Sermon - October 31 2010

 On the Christian Life Chapter 3 part b
By John Calvin Edited by Dr. Riktor Von Zhades

Our most merciful Father requires not only to prevent our weakness, but often to correct our past faults, that he may keep us in due obedience. Therefore, whenever we are afflicted we ought immediately to call to mind our past life. In this way we will find that the faults which we have committed are deserving of such castigation. And yet the exhortation to patience is not to be founded chiefly on the acknowledgment of sin. For Scripture supplies a far better consideration when it says, that in adversity “we are chastened of the Lord, that we should not be condemned with the world,” (1 Corinthians 9:32) Therefore, in the very bitterness of tribulation we ought to recognize the kindness and mercy of our Father, since even then he ceases not to further our salvation. For he afflicts, not that he may ruin or destroy but rather that he may deliver us from the condemnation of the world. Let this thought lead us to what Scripture elsewhere teaches: “My son, despise not the chastening of the Lord; neither be weary of his correction: For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth,” (Proverbs 3:11, 12.) When we perceive our Father’s rod, is it not our part to behave as obedient docile sons rather than rebelliously imitate desperate men, who are hardened in wickedness? God dooms us to destruction, if he does not, by correction, call us back when we have fallen off from him, so that it is truly said, “If ye be without chastisement,” “then are ye bastards, and not sons,” (Hebrews 12:8) We are most perverse then if we cannot bear him while he is manifesting his good-will to us, and the care which he takes of our salvation. Scripture states the difference between believers and unbelievers to be, that the latter, as the slaves of inveterate and deep-seated iniquity, only become worse and more obstinate under the lash; whereas the former, like free-born sons turn to repentance. Now, therefore, choose your class. But as I have already spoken of this subject, it is sufficient to have here briefly adverted to it.

There is singular consolation, moreover, when we are persecuted for righteousness’ sake. For our thought should then be, How high the honour which God bestows upon us in distinguishing us by the special badge of his soldiers. By suffering persecution for righteousness’ sake, I mean not only striving for the defense of the Gospel, but for the defense of righteousness in any way. Whether, therefore, in maintaining the truth of God against the lies of Satan, or defending the good and innocent against the injuries of the bad, we are obliged to incur the offence and hatred of the world, so as to endanger life, fortune, or honour, let us not grieve or decline so far to spend ourselves for God; let us not think ourselves wretched in those things in which he with his own lips has pronounced us blessed, (Matthew 5:10) Poverty, indeed considered in itself, is misery; so are exile, contempt, imprisonment, ignominy: in fine, death itself is the last of all calamities. But when the favour of God breathes upon is, there is none of these things which may not turn out to our happiness. Let us then be contented with the testimony of Christ rather than with the false estimate of the flesh, and then, after the example of the Apostles, we will rejoice in being “counted worthy to suffer shame for his name,” (Acts 5:41) For why? If, while conscious of our innocence, we are deprived of our substance by the wickedness of man, we are, no doubt, humanly speaking, reduced to poverty; but in truth our riches in heaven are increased: if driven from our homes we have a more welcome reception into the family of God; if vexed and despised, we are more firmly rooted in Christ; if stigmatized by disgrace and ignominy, we have a higher place in the kingdom of God; and if we are slain, entrance is thereby given us to eternal life. The Lord having set such a price upon us, let us be ashamed to estimate ourselves at less than the shadowy and evanescent allurements of the present life.

Since by these, and similar considerations, Scripture abundantly solaces us for the ignominy or calamities which we endure in defense of righteousness, we are very ungrateful if we do not willingly and cheerfully receive them at the hand of the Lord, especially since this form of the cross is the most appropriate to believers, being that by which Christ desires to be glorified in us, as Peter also declares, (1 Peter 4:11, 14) But as to ingenuous natures, it is more bitter to suffer disgrace than a hundred deaths, Paul expressly reminds us that not only persecution, but also disgrace awaits us, “because we trust in the living God,” (1 Tim. 4:10) So in another passage he bids us, after his example, walk “by evil report and good report,” (2 Corinthians 4:8) The cheerfulness required, however, does not imply a total insensibility to pain. The saints could show no patience under the cross if they were not both tortured with pain and grievously molested. Were there no hardship in poverty, no pain in disease, no sting in ignominy, no fear in death, where would be the fortitude and moderation in enduring them? But while every one of these, by its inherent bitterness, naturally vexes the mind, the believer in this displays his fortitude, that though fully sensible of the bitterness and laboring grievously, he still withstands and struggles boldly; in this displays his patience, that though sharply stung, he is however curbed by the fear of God from breaking forth into any excess; in this displays his alacrity, that though pressed with sorrow and sadness, he rests satisfied with spiritual consolation from God.

Scriptures as used above;

1 Corinthians 11:32; Proverbs 3:11, 12; Hebrews 12:8; Matthew 5:10; Acts 5:41;
1 Peter 4:11, 14; 1 Timothy 4:10; 2 Corinthians 4:8;

Thursday, October 28, 2010

The Daily Meditation - Romans 8:12-15

12 Therefore brethren, we are debtors not to the
flesh, to live after the flesh:
13 For if ye live after the flesh, ye shall die: but
if ye mortify the deeds of the body by the Spirit, ye
shall live. (a)
14 For as many as are led by the Spirit of God,
they are the sons of God.
15 For ye have not received the Spirit of bondage,
to fear again: but ye have received the Spirit of
adoption, whereby we cry, Abba, Father.

(a) Editor’s note - Mortify - To destroy the organic texture of - Source Webster’s Dictionary 1913 edition

Additional related study scriptures

Isaiah 56:5-7;
Mark 14:36;
Romans 6:7, 14;
Galatians 2:20;
Galatians 5:18;
Galatians 6:8;
Ephesians 4:22;
2 Timothy 1:7;
Hebrews 2:15;
1 Peter 4:1-2, 6;
1 John 4:3;

Wednesday, October 27, 2010

The Daily Meditation - Romans 8:6-8

6 For the wisdom of the flesh is death: but the
wisdom of the Spirit is life and peace,
7 Because the wisdom of the flesh is enmity
against God: for it is not subject to the Law of God,
neither indeed can be. (a)
8 So then they that are in the flesh, cannot
please God.

(a) Editor’s thought - It cannot be subject to the Law because it rejects God and His wisdom and considers it of little or no importance, value, or worse, not wisdom.

Additional related study scriptures

Job 21:14;
Psalm 10:3-4, 6, 11, 13;
Psalm 14:1;
Proverbs 15:14;
Proverbs 19:3;
Isaiah 55:9;
Daniel 5:23;
Micah 4:12;
1 Corinthians 1:18, 25;
1 Corinthians 2:14;
1 Corinthians 3:19;
Galatians 6:8;
James 4:4;

Tuesday, October 26, 2010

The Daily Meditation - Romans 8:3-5

3 For (that that was impossible to the Law,
inasmuch as it was weak, because of the flesh) God
sending his own Son, in the similitude of sinful
flesh, and for sin, condemned sin in the flesh,
4 That that righteousness of the Law might be
fulfilled in us, which walk not after the flesh, but
after the Spirit.
5 For they that are after the flesh, savor the
things of the flesh: but they that are after the Spirit,
the things of the Spirit.

Additional related study scriptures

Matthew 21:37;
Mark 12:6;
John 3:6, 14-17;
Acts 3:26;
Acts 13:39;
2 Corinthians 5:21;
Galatians 4:4-6;
Galatians 5:16, 21-25;
1 John 4:9-10;

Monday, October 25, 2010

Worked hard or hardly worked?

The Daily Meditation - Romans 7:15, 20-25

Editor’s note - Today I am doing something a bit different in the study. I am going to include the actual study notes by the Puritan readers of the Geneva Translation. It never ceases to amaze me how the Word of God, is always consistent in it’s message. So dear member be prepared for a long study today.

15 For I allow not that which I do: for what I
would, that do I not: but what I hate, that do I. (a)
20 Now if I do that I would not, it is no more I
that do it, but the sin that dwelleth in me.
21 I find then that when I would do good, I am
thus yoked, that evil is present with me. (b)
22 For I delight in the Law of God, concerning
the inner man. (c)
23 But I see another Law in my members, rebelling
against the law of my 1mind, and leading me captive
unto the law of sin, which is in my members. (d)
24 O wretched man that I am, who shall deliver
me from the body of this death! (e)
25 I thank God through Jesus Christ our Lord.
Then I myself in my mind serve the Law of God,
but in my flesh the law of sin. (f)

(a) 7:15 1 He setteth himself, being regenerate, before us, for an example,
in whom may easily appear the strife of the Spirit and the flesh, and
therefore of the Law of God, and our wickedness. For since that the
Law in a man not regenerate bringeth forth death only, therefore in
him it may easily be accused: but seeing that in a man which is regenerate,
it bringeth forth good fruit, it doth better appear that evil actions
proceed not from the Law, but from sin, that is, from our corrupt nature:
And therefore the Apostle teacheth also, what the true use of the Law
is, in reproving sin in the regenerate, unto the end of the chapter, as
a little before (to wit, from the seventh verse unto this fifteenth) he
declared the use of it in them which are not regenerate.
2 The deeds of my life, saith he, answer not, nay they are contrary
to my will: Therefore by the consent of my will with the Law, and
repugnancy with the deeds of my life, it appeareth evidently, that the
Law and a right ruled do persuade one thing, but corruption which
hath her seat also in the regenerate, another thing.
3 It is to be noted, that one selfsame man is said to will and not to will,
in divers respects: to wit, he is said to will, in that, that he is regenerate
by grace: and not to will, in that, that he is not regenerate, or in that, that
he is such an one as he was born. But because the part which is regenerate,
at length becometh conqueror, therefore Paul sustaining the part
of the regenerate, speaketh in such sort as if the corruption which sinneth
willingly, were something without a man: although afterward he
granteth that this evil is in his flesh, or in his members.

(b) 7:21 1 The conclusion: As the Law of God exhorteth to goodness,
so doth the Law of sin (that is, the corruption wherein we are born)
force us to wickedness: but the Spirit, that is, our mind, in that that it
is regenerate, consenteth with the Law of God: but the flesh, that is,
the whole natural man, is bondslave to the Law of sin. Therefore to
be short, wickedness and death are not of the Law, but of sin, which
reigneth in them that are not regenerate: for they neither will, nor do
good, but will, and do evil: But in them that are regenerate, it striveth
against the Spirit or law of the mind, so that they cannot either live so
well as they would, or be so void of sin as they would.

(c) 7:22 1 The inner man, and the new man are all one, and are answerable
and set as contrary to the old man: neither doth this word, Inner
man, signify man’s mind and reason, and the old man, the powers
that are under them, as the Philosophers imagine, but by the outward
man is meant whatsoever is either without or within a man, from top
to toe, so long as that man is not born anew by the grace of God.

(d) 7:23 1 The law of the mind in this place, is not to be understood of
the mind as it is naturally, and as our mind is from our birth, but of the
mind which is renewed by the Spirit of God.

(e) 7:24 1 It is a miserable thing to be yet in part subject to sin, which
of its own nature maketh us guilty of death: but we must cry to the
Lord, who will by death itself at length make us conquerors as we are
already conquerors in Christ.
2 Wearied with miserable and continual conflict.

(f) 7:25 1 He recovereth himself, and showeth us that he resteth only
in Christ.
2 This is the true perfection of them that are born anew, to confess
that they are imperfect.

Additional related study scripture

Job 15:16;
Psalm 1:1-2;
Psalm 112:1;
Psalm 128:1;
Isaiah 64:6;
Zechariah 3:4;
Romans 6:13, 19;
Romans 7:19;
1 Corinthians 15:51-52, 57;
2 Corinthians 4:16;
Ephesians 3:16;
Galatians 5:17;
1 Peter 3:4;

Sunday, October 24, 2010

The Sunday Sermon by John Calvin

On the Christian Life - Chapter 3 Part a

THE pious mind must ascend still higher, namely, whither Christ calls his disciples when he says, that every one of them must “take up his cross,” (Matthew 16:24.) Those whom the Lord has chosen and honoured with his intercourse must prepare for a hard, laborious, troubled life, a life full of many and various kinds of evils; it being the will of our heavenly Father to exercise his people in this way while putting them to the proof. Having begun this course with Christ the first-born, he continues it towards all his children. For though that Son was dear to him above others, the Son in whom he was “well pleased,” yet we see, that far from being treated gently and indulgently, we may say, that not only was he subjected to a perpetual cross while he dwelt on earth, but his whole life was nothing else than a kind of perpetual cross. The Apostle assigns the reason, “Though he was a Son, yet learned he obedience by the things which he suffered,” (Hebrews 5:8.) Why then should we exempt ourselves from that condition to which Christ our Head behoved to submit; especially since he submitted on our account, that he might in his own person exhibit a model of patience? Wherefore, the Apostle declares, that all the children of God are destined to be conformed to him. Hence it affords us great consolation in hard and difficult circumstances, which men deem evil and adverse, to think that we are holding fellowship with the sufferings of Christ; that as he passed to celestial glory through a labyrinth of many woes, so we too are conducted thither through various tribulations. For, in another passage, Paul himself thus speaks, “we must through much tribulation enter the kingdom of God,” (Acts 14:22) and again, “that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death,” (Romans 8: 29.) How powerfully should it soften the bitterness of the cross, to think that the more we are afflicted with adversity, the surer we are made of our fellowship with Christ; by communion with whom our sufferings are not only blessed to us, but tend greatly to the furtherance of our salvation.

We may add, that the only thing which made it necessary for our Lord to undertake to bear the cross, was to testify and prove his obedience to the Father; whereas there are many reasons which make it necessary for us to live constantly under the cross. Feeble as we are by nature, and prone to ascribe all perfection to our flesh, unless we receive as it were ocular demonstration of our weakness, we readily estimate our virtue above its proper worth, and doubt not that, whatever happens, it will stand unimpaired and invincible against all difficulties. Hence we indulge a stupid and empty confidence in the flesh, and then trusting to it wax proud against the Lord himself; as if our own faculties were sufficient without his grace. This arrogance cannot be better repressed than when He proves to us by experience, not only how great our weakness, but also our frailty is. Therefore, he visits us with disgrace, or poverty, or bereavement, or disease, or other afflictions. Feeling altogether unable to support them, we forthwith, in so far as regards ourselves, give way, and thus humbled learn to invoke his strength, which alone can enable us to bear up under a weight of affliction. Nay, even the holiest of men, however well aware that they stand not in their own strength, but by the grace of God, would feel too secure in their own fortitude and constancy, were they not brought to a more thorough knowledge of themselves by the trial of the cross. This feeling gained even upon David, “In my prosperity I Said, I shall never be moved. Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled,” (Psalm 30:6, 7) He confesses that in prosperity his feelings were dulled and blunted, so that, neglecting the grace of God, on which alone he ought to have depended, he leant to himself, and promised himself perpetuity. If it so happened to this great prophet, who of us should not fear and study caution? Though in tranquillity they flatter themselves with the idea of greater constancy and patience, yet, humbled by adversity, they learn the deception. Believers, I say, warned by such proofs of their diseases, make progress in humility, and, divesting themselves of a depraved confidence in the flesh, betake themselves to the grace of God, and, when they have so betaken themselves, experience the presence of the divine power, in which is ample protection.

This Paul teaches when he says that tribulation worketh patience, and patience experience. God having promised that he will be with believers in tribulation, they feel the truth of the promise; while supported by his hand, they endure patiently. This they could never do by their own strength. Patience, therefore, gives the saints an experimental proof that God in reality furnishes the aid which he has promised whenever there is need. Hence also their faith is confirmed, for it were very ungrateful not to expect that in future the truth of God will be, as they have already found it, firm and constant. We now see how many advantages are at once produced by the cross. Overturning the overweening opinion we form of our own virtue, and detecting the hypocrisy in which we delight, it removes our pernicious carnal confidence, teaching us, when thus humbled, to recline on God alone, so that we neither are oppressed nor despond. Then victory is followed by hope, inasmuch as the Lord, by performing what he has promised, establishes his truth in regard to the future. Were these the only reasons, it is surely plain how necessary it is for us to bear the cross. It is of no little importance to be rid of your self-love, and made fully conscious of your weakness; so impressed with a sense of your weakness as to learn to distrust yourself—to distrust yourself so as to transfer your confidence to God, reclining on him with such heartfelt confidence as to trust in his aid, and continue invincible to the end, standing by his grace so as to perceive that he is true to his promises, and so assured of the certainty of his promises as to be strong in hope.

Another end which the Lord has in afflicting his people is to try their patience, and train them to obedience—not that they can yield obedience to him except in so far as he enables them; but he is pleased thus to attest and display striking proofs of the graces which he has conferred upon his saints, lest they should remain within unseen and unemployed. Accordingly, by bringing forward openly the strength and constancy of endurance with which he has provided his servants, he is said to try their patience. Hence the expressions that God tempted Abraham, (Genesis 21:1, 12,) and made proof of his piety by not declining to sacrifice his only son. Hence, too, Peter tells us that our faith is proved by tribulation, just as gold is tried in a furnace of fire. But who will say it is not expedient that the most excellent gift of patience which the believer has received from his God should be applied to uses by being made sure and manifest? Otherwise men would never value it according to its worth. But if God himself, to prevent the virtues which he has conferred upon believers from lurking in obscurity, nay, lying useless and perishing, does aright in supplying materials for calling them forth, there is the best reason for the afflictions of the saints, since without them their patience could not exist. I say, that by the cross they are also trained to obedience, because they are thus taught to live not according to their own wish, but at the disposal of God. Indeed, did all things proceed as they wish, they would not know what it is to follow God. Seneca mentions (De Vit. Beata, cap. xv.) that there was an old proverb when any one was exhorted to endure adversity, “Follow God“; thereby intimating, that men truly submitted to the yoke of God only when they gave their back and hand to his rod. But if it is most right that we should in all things prove our obedience to our heavenly Father, certainly we ought not to decline any method by which he trains us to obedience.

Still, however, we see not how necessary that obedience is, unless we at the same time consider how prone our carnal nature is to shake off the yoke of God whenever it has been treated with some degree of gentleness and indulgence. It just happens to it as with refractory horses, which, if kept idle for a few days at hack and manger, become ungovernable, and no longer recognize the rider, whose command before they implicitly obeyed. And we invariably become what God complains of in the people of Israel—waxing gross and fat, we kick against him who reared and nursed us, (Deuteronomy 32: 15.) The kindness of God should allure us to ponder and love his goodness; but since such is our malignity, that we are invariably corrupted by his indulgence, it is more than necessary for us to be restrained by discipline from breaking forth into such petulance. Thus, lest we become emboldened by an over-abundance of wealth; lest elated with honour, we grow proud; lest inflated with other advantages of body, or mind, or fortune, we grow insolent, the Lord himself interferes as he sees to be expedient by means of the cross, subduing and curbing the arrogance of our flesh, and that in various ways, as the advantage of each requires. For as we do not all equally labour under the same disease, so we do not all need the same difficult cure. Hence we see that all are not exercised with the same kind of cross. While the heavenly Physician treats some more gently, in the case of others he employs harsher remedies, his purpose being to provide a cure for all. Still none is left free and untouched, because he knows that all, without a single exception, are diseased.

Scriptures as used above in the order quoted

Matthew 16:24; Hebrews 5:8; Acts 14:22; Romans 8:29; Genesis 21:1, 12; Deuteronomy 32:15;