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
men.

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;

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;

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;

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;

"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;

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
fathers,
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;

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
Christ,
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
holy.

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.

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;

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;

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;

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;

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;

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

29 For the gifts and calling of God are without
repentance.
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;

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;

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;

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
salvation.
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;

The Sunday Sermon - November 07 2010

Note next week starts a new study sermon
RPW Sr.

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;

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;

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
compassion.
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;

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;

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;