What this world honors is detestable in the sight of God. For what is exalted among men is an abomination in the sight of God. Luke 16:15
Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions Luke 12:15
Turn my heart toward your statutes and not toward selfish gain.
Psalm 119:36
Men Often Highly Esteem What God Abhors
C. G. Finney, D. D.
Luke 16:14-18
And the Pharisees also, who were covetous, heard all these things: and they derided him.…
Show how and why it is that men highly esteem that which God abhors.
1. They have a different rule of judgment. God judges by one rule; they by another. God's rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so it be sufficiently refined to meet the times. The world adopts an entirely different rule, allowing men to set up their own happiness as their end. But God's rule is, "Seek not thine own." God regards nothing as virtue except devotion to the right ends. The right end is not one's own, but the general good. Hence God's rule requires virtue, while man's rule at best only restrains vice. Men very inconsiderately judge themselves and others, not by God's rule, but by man's. Here I must notice some of the evidences of this, and furnish some illustrations. Thus, for example, a mere negative morality is highly esteemed by some men. Again, a religion which is merely negative is often highly esteemed. So also of a religion which at best consists of forms and prayers, and does not add to these the energies of benevolent effort. Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Professed Christians judge themselves falsely, because they judge by a false standard. One of the most common and fatal mistakes is to employ a merely negative standard. The good Christian in the world's esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing man, than which nothing is more admired. Now, this may be highly esteemed among men; but does not God abhor it?
Divine and Human Judgment
W. Clarkson
Luke 16:15
And he said to them, You are they which justify yourselves before men; but God knows your hearts…
This declaration of Christ was a judgment in a double sense. It was drawn down upon themselves by the Pharisees, who had been doing their worst to bring into derision he doctrine and the character of our Lord. This reply was not indeed a retort, but it was of the nature of a judgment. It declared the mind of Christ, and it declared it in strong disapproval of evil-doing and strong condemnation of an evil spirit. It brings before us three subjects of thought.
I. OUR DESIRE TO STAND WELL WITH OUR BRETHREN. "Ye... justify yourselves before men." The desire to be justified of man is almost universal.
1. It may be a right and worthy sentiment. When the approval of man is regarded in the light of a confirmation of God's acceptance of us or of the commendation of our own conscience, then is it right and honourable.
2. But it may be of very little value indeed; it is so when it is sought merely as a matter of gratification, irrespective of the consideration of its true moral worth. For the approval of man is often a very hollow and always a transient thing; change the company, and you change the verdict; wait until a later day, and you have a contrary decision. The hero of the past generation is the criminal of the present time. And it may be that the man or the action the multitude are praising is the one that God is most seriously condemning. Of what value, then, is "the honour that cometh from man"?
(1) Care nothing for the opinion of the selfish and the vicious.
(2) Care little for the judgment of those whose character you do not know.
(3) Be desirous of living in the esteem of the good and wise.
II. GOD'S SEARCHING GLANCE. "God knoweth your hearts." Men do not see us as we are; we do not know ourselves with any thoroughness of knowledge; the power we have and use to impose on others reaches its climax when we impose on ourselves, and persuade ourselves that those things are true of us which are essentially false. Only God "knows us altogether;" for it is he alone that "looketh upon the heart," that is "a Discerner of the thoughts and intents of the heart." His glance penetrates to the innermost chambers of our soul. He sees:
1. The motives by which we are actuated in our deeds; seeing often that apparently good deeds are inspired by low or even bad motives, and that deeds which society condemns are relieved by unselfish promptings.
2. The feeling that accompanies our expression; whether it is slight or whether it is deep; often perceiving that it is more or that it is less than we imagine it to be.
3. The purpose of our heart toward himself; determining whether, in the presence of much profession, there is genuine devotedness; whether, in the absence of profession and even of assurance, there is not true godliness in the soul.
III. THE DIVINE REVERSAL. "That which is highly esteemed," etc. Of those things concerning which these strong words are true, there are:
1. Assumed and also unpractical piety. The hypocrite is hateful in the sight of Absolute Purity; we know what Christ thought of him. Less guilty and yet guilty is the mere ceremonialist - he who has no more piety than is found in a multitude of sacred ceremonies, who has not learned to regulate his life or to regard the claims of others. To frequent the sanctuary on one day, and the next to take a mean advantage of some weak brother, is odious in the sight of the common Father.
2. Self-seeking philanthropy - the show of doing good to others which is nothing more than a profitable pretence, a course of conduct which has a benevolent aspect but which is secretly aiming at its own enrichment.
3. Irreverent activity. Men often yield great admiration to those whose lives are full of successful labour, who build up large fortunes or rise to great eminence and power by much energy and unremitting toil. But if those men are living godless lives, are excluding from the sphere of their thought and effort that Divine One, "with whom they have [everything] to do," and whose creative, preserving, and providing love has everything to do with their capacity, must we not say that the lives of these men are so seriously defective as to be even "abomination in the sight of God"?
Saturday, November 28, 2015
Friday, November 27, 2015
God's love
Consider what you owe to His immutability. Though you have changed a thousand times, He has not changed once.
Charles Spurgeon
If you know that God loves you, you should never question a directive from Him. It will always be right and best. When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are to obey it.
Henry Blackaby
Though our feelings come and go, God’s love for us does not.
C.S. Lewis
God is completely sovereign. God is infinite in wisdom. God is perfect in love. God in His love always wills what is best for us. In His wisdom He always knows what is best, and in His sovereignty He has the power to bring it about.
Jerry Bridges
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved.
Ephesians 2:4-5
Read more: http://www.christianquotes.info/top-quotes/17-amazing-quotes-about-gods-lov
Charles Spurgeon
If you know that God loves you, you should never question a directive from Him. It will always be right and best. When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are to obey it.
Henry Blackaby
Though our feelings come and go, God’s love for us does not.
C.S. Lewis
God is completely sovereign. God is infinite in wisdom. God is perfect in love. God in His love always wills what is best for us. In His wisdom He always knows what is best, and in His sovereignty He has the power to bring it about.
Jerry Bridges
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved.
Ephesians 2:4-5
Read more: http://www.christianquotes.info/top-quotes/17-amazing-quotes-about-gods-lov
Thursday, November 26, 2015
The Second Time
C. H. Spurgeon., Dean Plumptre.
Acts 7:9-15
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,…
There is a plain parallel between Joseph and Jesus, his brethren and ourselves. Certain classes of real seekers do not at once find peace: they go to Jesus after a fashion, and return from Him as they went. Our fear is that they may grow indifferent or despairing. Our hope is that they will go again, and before long discover the great secret, and find food for their souls. To this end we would follow the track of Joseph's story, and use it as an allegory for the benefit of the seeker.
I. THERE IS A SOMETHING WHICH YOU DO NOT KNOW. The sons of Israel did not know Joseph. Like them —
1. You have no idea of who and what Jesus is. Power and pity blend in Him. He is far more than He seems.
2. You view Him only as great, lordly, unapproachable; a great and stern governor and tax-master.
3. You do not know that He is your brother, one with you in nature, relationship, and love.
4. You cannot conceive how He loves; He yearns to make Himself known; His heart is swollen big with compassion.
5. You cannot guess what He will do for you: all that He is and has shall be at your disposal. Picture the Israelitish shepherds in the presence of the exalted Egyptian prince, as he stands veiled in mystery, girded with power, and surrounded with honour. Little could they imagine that this was Joseph their brother.
II. THERE IS A REASON WHY AT YOUR FIRST GOING YOU HAVE NOT LEARNED THIS. Joseph was not made known to his brethren on their first journey, nor have you yet found out Jesus so as to know His love.
1. You have not looked for Him. The sons of Jacob went to Egypt for corn, not for a brother. You are looking for comfort, etc., not for the Saviour.
2. You have not yet felt your sin against Jesus, and He would bring you to repentence, even as Joseph brought his brethren to confess their great wrong.
3. You have not gone with your whole force. As the brothers left Benjamin at home, so have you left some faculty or capacity dormant, or chill, in your seeking for grace.
4. You have a larger blessing through the delay; and the Lord Jesus will in the most seasonable hour reveal Himself, as Joseph did. Till then He refrains.
III. THERE IS GREAT HOPE IN TOUR GOING AGAIN TO HIM. Joseph's brethren made a great discovery the second time; you are in similar circumstances to them. Go a second time; for —
1. You must go or perish. There was corn only in Egypt; and there is salvation only in Christ.
2. Others have gone and speeded. All nations went to Egypt, and none were refused. Has Jesus cast out one?
3. You have lingered too long already, even as did Israel's sons.
4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to see you.
IV. THERE ARE FORECASTS OF WHAT WILL HAPPEN IF YOU GO. The story lends itself to prophecy. As the sons of Israel fared with Joseph, so shall you fare with Jesus.
1. You will tremble in His presence.
2. He will bid you draw near.
3. He will comfort you by revealing Himself to you.
4. He will bless and enrich you and send you home rejoicing, to fetch all your family to Him.
5. He will rule all the world for your sake, and you shall be with Him, and be nourished by Him.Conclusion:
1. Let us hasten to go to our Saviour the second time.
2. Surely this is the season, for the Holy Ghost saith "to-day."
(C. H. Spurgeon.)
All his kindred, threescore and fifteen souls. — Seventy is given as the number, including Jacob, Joseph, and his two sons, in Genesis 46:27;Exodus 1:5; Deuteronomy 10:22. Here, however, Stephen had the authority of the LXX. of Genesis 46:27, which gives the number at seventy-five and makes it up by inserting the son and grandson of Manasseh, two sons and a grandson of Ephraim. With them it was probably an editorial correction based upon Numbers 26:27. Stephen, as an Hellenistic Jew, naturally accepted, without caring to investigate, the number which he found in the Greek version.
(Dean Plumptre.)
C. H. Spurgeon., Dean Plumptre.
Acts 7:9-15
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,…
There is a plain parallel between Joseph and Jesus, his brethren and ourselves. Certain classes of real seekers do not at once find peace: they go to Jesus after a fashion, and return from Him as they went. Our fear is that they may grow indifferent or despairing. Our hope is that they will go again, and before long discover the great secret, and find food for their souls. To this end we would follow the track of Joseph's story, and use it as an allegory for the benefit of the seeker.
I. THERE IS A SOMETHING WHICH YOU DO NOT KNOW. The sons of Israel did not know Joseph. Like them —
1. You have no idea of who and what Jesus is. Power and pity blend in Him. He is far more than He seems.
2. You view Him only as great, lordly, unapproachable; a great and stern governor and tax-master.
3. You do not know that He is your brother, one with you in nature, relationship, and love.
4. You cannot conceive how He loves; He yearns to make Himself known; His heart is swollen big with compassion.
5. You cannot guess what He will do for you: all that He is and has shall be at your disposal. Picture the Israelitish shepherds in the presence of the exalted Egyptian prince, as he stands veiled in mystery, girded with power, and surrounded with honour. Little could they imagine that this was Joseph their brother.
II. THERE IS A REASON WHY AT YOUR FIRST GOING YOU HAVE NOT LEARNED THIS. Joseph was not made known to his brethren on their first journey, nor have you yet found out Jesus so as to know His love.
1. You have not looked for Him. The sons of Jacob went to Egypt for corn, not for a brother. You are looking for comfort, etc., not for the Saviour.
2. You have not yet felt your sin against Jesus, and He would bring you to repentence, even as Joseph brought his brethren to confess their great wrong.
3. You have not gone with your whole force. As the brothers left Benjamin at home, so have you left some faculty or capacity dormant, or chill, in your seeking for grace.
4. You have a larger blessing through the delay; and the Lord Jesus will in the most seasonable hour reveal Himself, as Joseph did. Till then He refrains.
III. THERE IS GREAT HOPE IN TOUR GOING AGAIN TO HIM. Joseph's brethren made a great discovery the second time; you are in similar circumstances to them. Go a second time; for —
1. You must go or perish. There was corn only in Egypt; and there is salvation only in Christ.
2. Others have gone and speeded. All nations went to Egypt, and none were refused. Has Jesus cast out one?
3. You have lingered too long already, even as did Israel's sons.
4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to see you.
IV. THERE ARE FORECASTS OF WHAT WILL HAPPEN IF YOU GO. The story lends itself to prophecy. As the sons of Israel fared with Joseph, so shall you fare with Jesus.
1. You will tremble in His presence.
2. He will bid you draw near.
3. He will comfort you by revealing Himself to you.
4. He will bless and enrich you and send you home rejoicing, to fetch all your family to Him.
5. He will rule all the world for your sake, and you shall be with Him, and be nourished by Him.Conclusion:
1. Let us hasten to go to our Saviour the second time.
2. Surely this is the season, for the Holy Ghost saith "to-day."
(C. H. Spurgeon.)
All his kindred, threescore and fifteen souls. — Seventy is given as the number, including Jacob, Joseph, and his two sons, in Genesis 46:27;Exodus 1:5; Deuteronomy 10:22. Here, however, Stephen had the authority of the LXX. of Genesis 46:27, which gives the number at seventy-five and makes it up by inserting the son and grandson of Manasseh, two sons and a grandson of Ephraim. With them it was probably an editorial correction based upon Numbers 26:27. Stephen, as an Hellenistic Jew, naturally accepted, without caring to investigate, the number which he found in the Greek version.
(Dean Plumptre.)
Fret Not
T. Spurgeon.
Psalm 37:1-12
Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.…
There are many who suppose that it is well-nigh impossible to pass the time of our sojourning here without some degree of anxiety and depression of spirit. I grant you these feelings will come to us, but we are not obliged to welcome them. Luther quaintly said that, whereas we cannot prevent the birds from hovering over and flying round about our heads, we can prevent them from building their nests in our hair. The Lord will net hold us accountable for the suggestions that the devil makes, or our own evil hearts produce, but He does hold us responsible for yielding to those suggestions, and nourishing them.
I. A DESCRIPTION OF THE COMPLAINT. Worrying, murmuring, or fretting, is certainly a malady. It must not be regarded as a mere circumstance that afflicts us from without. It is a deep-seated complaint that reigns within. One of the old Puritans says, of one who was always complaining, that he was "sick of the frets." He recognized that it was an inward ailment, affecting both soul and body. The root of the mischief was in the rebellious heart.
1. What is the nature of this complaint? It is of the nature of a fever. "Fret not thyself," or as it might be read, "Do not grow hot, inflame net thyself, because of evil-doers." Leave. to the sea to fret, and fume, and rage, and roar. Leave to the wicked, of whom the troubled sea is so apt an emblem, to toss to and fro, and cast up mire and dirt. Leave to the caged bird, that has no wisdom, to beat itself against the bars and make its incarceration still more unendurable; but for you who are already God's, who have such a Father and Friend, and such a home, to which you are each moment coming nearer, for you to fret is clean contrary to the spirit of the Gospel; and to the grace which is in Christ Jesus.
2. What are the causes of this complaint?
(1) The prosperity of the wicked. I do not know of anything more likely to contribute to envy — which is nearly always an accompaniment of fretting — than a view of the prosperity of the wicked, that is if that view is a one-sided and short-sided one, as it generally is. The wicked spreads himself like a green bay tree, everything seems to go well with him. But he is a stranger to the one thing needful. He is altogether unacquainted with the joys we know, and what shall his end be? Have you ever found it in your heart to envy the apparent riches of the stage king, who struts his little hour behind the footlights with crown, and robes, and sceptre, and I know not what?
(2) The care that seems inseparable from daily life. So long as we dwell in the land there must be the question of being fed and clothed. I had almost said that religion is a farce and a fraud unless it stoops with me to such matters as these. It does so.
(3) There is another matter that mightily troubles some people, viz. the safeguarding of their reputation. Well, but let not this give rise to fretting and to distrust of God (vers. 5, 6). What reputation we have is due to God's grace. If He has made it, He will keep it. Your reputation is not of half so much account as are God's cause, etc.
3. What are the symptoms of this disease.
(1) It is generally accompanied by envy — "neither be thou envious against the workers of iniquity." Be on the look-out against that green-eyed monster jealousy, for it works havoc in the heart, and havoc everywhere.
(2) It is accompanied also by loss of appetite that is, for the things of God. If we give way to repining, we shall not care for God's Word, prayer will become almost impossible, the Gospel itself will lose its zest.
(3) Accompanying this fever there is, of course, a very high temperature. It is very easy, when you are in this state of mind, to get angry, and very difficult to cease from wrath.
(4) There is a consuming thirst with this fretting fever, a longing for something one has not got, a parching of the tongue and a drying of the lip, almost unbearable.
(5) The vision is impaired; we do not see things clearly.
(6) There is loss of memory, for we forget the mercies which have gone before, a recollection of which would help us to bear the troubles of the present.
II. THE PRESCRIPTION.
1. The first item is trust in the Lord. Faith cures fretting. I believe in the "faith cure" — not as some administer it, but as God administers it. It is the only cure for worrying. If thou trustest all shall be well.
2. Do good. This is the second ingredient in the prescription. Do not give up, do not yield to fear. Do good; get to some practical work for God; continue in the path of daily duty, take spiritual exercise.
8. Diet is a very important matter in fever cases. It reads in the original, "Thou shelf be fed with truth." Oh, the patient begins to get better at once, if he is fed on faithfulness. If you eat God's truth and live on His Word, and drink in His promises, recovery is sure.
4. "Delight thyself also in the Lord." Joy is one of the fruits of the Spirit. "God writes straight on crooked lines;" delight in Him if you cannot delight in anybody else; delight in Him if you find no joy in yourself.
5. "Commit thy way unto the Lord." Not merely petition the King and then go on worrying, but roll the burden upon the Lord. Then the matter becomes His rather than yours; He accepts the responsibility which is too heavy for you. Too often we shoulder the load again.
6. "Rest in the Lord." Any doctor will prescribe rest in a case of fever; without it the patient is not likely to pull through. You must have rest; be still and see the salvation of the Lord, sit silent before God. Rubbing the eye is not likely to bring the mote out. Even if it does it will only inflame the optic more, and fretting is something like rubbing the eyes — it only increases the inflammation. Do not strive and struggle.
7. "Wait patiently for Him." The buds of His purposes must not be torn rudely open. They will unfold of themselves if you will let them. If you try to expedite matters you will spoil the whole business. God's time is the best time.
8. "Cease from anger and forsake wrath." Ah, I have heard of some people down with the fever who have been foolish enough to do things and to take things which are only calculated to add fuel to the fire. You cannot give up fretting until you begin to forgive.
(T. Spurgeon.)
T. Spurgeon.
Psalm 37:1-12
Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.…
There are many who suppose that it is well-nigh impossible to pass the time of our sojourning here without some degree of anxiety and depression of spirit. I grant you these feelings will come to us, but we are not obliged to welcome them. Luther quaintly said that, whereas we cannot prevent the birds from hovering over and flying round about our heads, we can prevent them from building their nests in our hair. The Lord will net hold us accountable for the suggestions that the devil makes, or our own evil hearts produce, but He does hold us responsible for yielding to those suggestions, and nourishing them.
I. A DESCRIPTION OF THE COMPLAINT. Worrying, murmuring, or fretting, is certainly a malady. It must not be regarded as a mere circumstance that afflicts us from without. It is a deep-seated complaint that reigns within. One of the old Puritans says, of one who was always complaining, that he was "sick of the frets." He recognized that it was an inward ailment, affecting both soul and body. The root of the mischief was in the rebellious heart.
1. What is the nature of this complaint? It is of the nature of a fever. "Fret not thyself," or as it might be read, "Do not grow hot, inflame net thyself, because of evil-doers." Leave. to the sea to fret, and fume, and rage, and roar. Leave to the wicked, of whom the troubled sea is so apt an emblem, to toss to and fro, and cast up mire and dirt. Leave to the caged bird, that has no wisdom, to beat itself against the bars and make its incarceration still more unendurable; but for you who are already God's, who have such a Father and Friend, and such a home, to which you are each moment coming nearer, for you to fret is clean contrary to the spirit of the Gospel; and to the grace which is in Christ Jesus.
2. What are the causes of this complaint?
(1) The prosperity of the wicked. I do not know of anything more likely to contribute to envy — which is nearly always an accompaniment of fretting — than a view of the prosperity of the wicked, that is if that view is a one-sided and short-sided one, as it generally is. The wicked spreads himself like a green bay tree, everything seems to go well with him. But he is a stranger to the one thing needful. He is altogether unacquainted with the joys we know, and what shall his end be? Have you ever found it in your heart to envy the apparent riches of the stage king, who struts his little hour behind the footlights with crown, and robes, and sceptre, and I know not what?
(2) The care that seems inseparable from daily life. So long as we dwell in the land there must be the question of being fed and clothed. I had almost said that religion is a farce and a fraud unless it stoops with me to such matters as these. It does so.
(3) There is another matter that mightily troubles some people, viz. the safeguarding of their reputation. Well, but let not this give rise to fretting and to distrust of God (vers. 5, 6). What reputation we have is due to God's grace. If He has made it, He will keep it. Your reputation is not of half so much account as are God's cause, etc.
3. What are the symptoms of this disease.
(1) It is generally accompanied by envy — "neither be thou envious against the workers of iniquity." Be on the look-out against that green-eyed monster jealousy, for it works havoc in the heart, and havoc everywhere.
(2) It is accompanied also by loss of appetite that is, for the things of God. If we give way to repining, we shall not care for God's Word, prayer will become almost impossible, the Gospel itself will lose its zest.
(3) Accompanying this fever there is, of course, a very high temperature. It is very easy, when you are in this state of mind, to get angry, and very difficult to cease from wrath.
(4) There is a consuming thirst with this fretting fever, a longing for something one has not got, a parching of the tongue and a drying of the lip, almost unbearable.
(5) The vision is impaired; we do not see things clearly.
(6) There is loss of memory, for we forget the mercies which have gone before, a recollection of which would help us to bear the troubles of the present.
II. THE PRESCRIPTION.
1. The first item is trust in the Lord. Faith cures fretting. I believe in the "faith cure" — not as some administer it, but as God administers it. It is the only cure for worrying. If thou trustest all shall be well.
2. Do good. This is the second ingredient in the prescription. Do not give up, do not yield to fear. Do good; get to some practical work for God; continue in the path of daily duty, take spiritual exercise.
8. Diet is a very important matter in fever cases. It reads in the original, "Thou shelf be fed with truth." Oh, the patient begins to get better at once, if he is fed on faithfulness. If you eat God's truth and live on His Word, and drink in His promises, recovery is sure.
4. "Delight thyself also in the Lord." Joy is one of the fruits of the Spirit. "God writes straight on crooked lines;" delight in Him if you cannot delight in anybody else; delight in Him if you find no joy in yourself.
5. "Commit thy way unto the Lord." Not merely petition the King and then go on worrying, but roll the burden upon the Lord. Then the matter becomes His rather than yours; He accepts the responsibility which is too heavy for you. Too often we shoulder the load again.
6. "Rest in the Lord." Any doctor will prescribe rest in a case of fever; without it the patient is not likely to pull through. You must have rest; be still and see the salvation of the Lord, sit silent before God. Rubbing the eye is not likely to bring the mote out. Even if it does it will only inflame the optic more, and fretting is something like rubbing the eyes — it only increases the inflammation. Do not strive and struggle.
7. "Wait patiently for Him." The buds of His purposes must not be torn rudely open. They will unfold of themselves if you will let them. If you try to expedite matters you will spoil the whole business. God's time is the best time.
8. "Cease from anger and forsake wrath." Ah, I have heard of some people down with the fever who have been foolish enough to do things and to take things which are only calculated to add fuel to the fire. You cannot give up fretting until you begin to forgive.
(T. Spurgeon.)
Tuesday, November 24, 2015
Pride
When pride comes, then comes shame: but with the lowly is wisdom.
I shall first describe to you the several kinds of pride among mankind, and show you their folly and wickedness; and, secondly, point out to you the beauty and advantage of their opposite virtue, humility.
I. The vice of pride PUTS ON A GREAT VARIETY OF APPEARANCES, AND IS FOUND IN EVERY RANK AND CONDITION OF HUMAN LIFE. Pride of station claims our first notice. "Man being in authority," is too apt to be "proud at heart"; to be "puffed up" with this distinction; to consider himself as a being of a higher order than the rest of his fellow sinners; and to look upon those with disdain who are lower in the scale of society than himself. But what do the Scriptures say to such a vain and foolish mortal as this? They tell him that "man will not long abide in honour, seeing he may be compared to the beast that perisheth." They tell him that "men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity."
2. Nor is the pride of birth less unreasonable than that of rank. Even a heathen in ancient times could see its absurdity, and say, "for as to family and ancestors, and what we have not done ourselves, we can scarcely call those things ours."
3. Of the same wicked and foolish character is pride of riches. Reason tells us that riches cannot give dignity of character, superiority of intellect, vigour of body, endowments of mind, peace of conscience, cheerfulness of heart, or any one of those advantages which form the chief blessings of life; and, therefore, are a very insufficient foundation for "pride of heart."
4. Pride of talent, and pride of learning, also ill become "man that is born of a woman." A disease, an accident, "a sudden terror," may overset the mind, and turn all our light into "utter darkness." Of the pride of beauty, in order to show its folly, it need only be said, in the language of inspiration, "surely all flesh is grass, and all the goodliness thereof is as the flower of the field
; the grass withereth, and the flower fadeth."
5. The pride of judgment, also, which is too often the pride of the young and ignorant, is of the like foolish description, and is equally rebuked by the Holy Scriptures. It is a common and a true observation, that those who know least generally imagine that they know most, and know best.
6. But, of all kinds of pride, spiritual pride, or the conceit and boast of being holier than others, is the worst description of this bad passion: most hateful to God, and most dangerous to our souls.
II. Opposite, however, as the mid-day sun to "utter darkness," is THE CHARACTER GIVEN IN CRIPTURE OF LOWLINESS OR HUMILITY: AND THE VIEW OF THE BLESSINGS WHICH ARE PROMISED UPON THOSE IN WHOM IT IS FOUND. "When pride cometh, then cometh shame: but with the lowly is wisdom." When we consider the nature of man, fallen and far gone from original righteousness, one might well think that men should of their own accord see the propriety, the necessity, of the grace of humility in their character. Our Lord has bound meekness and poverty of spirit upon our consciences by His injunctions, and encouraged our obedience to His injunctions by assuring us that "the meek and the poor in spirit shall inherit the kingdom of heaven." He has declared to us that those who "humble themselves shall be exalted"; and finally, to give the greatest possible weight and effect to what He said, He left us, in His own practice, the most perfect example of the graces which He enjoined to His followers: for "He made Himself of no reputation," etc.
(R. Warner.)
John Taylor, LL.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Among all the vices against which Solomon has cautioned us (and he has scarce left one untouched), there is none upon which he animadverts with more severity, or to which he more frequently recalls our attention, than the vice of pride; for which there may be many reasons assigned, but, more particularly, two seem to deserve our consideration.
1. The first is the extensiveness of the sin. Other vices tyrannise over particular ages, and triumph in particular countries. Rage is the failing of youth, and avarice of age; revenge is the predominant passion of one country, and inconstancy the charasteristic of another; but pride is the native of every country, infects every climate, and corrupts every nation.
2. The second reason may be drawn from the circumstances of the preacher. Pride was probably a crime to which Solomon himself was most violently tempted, since he was placed in every circumstance that could expose him to it. He was a king absolute and independent, and by consequence surrounded with sycophants ready to second the first motions of self-love, to comply with every proposal, and flatter every failing. But Solomon had not only the pride of royalty to suppress, but the pride of prosperity, of knowledge, and of wealth.
I. THE NATURE OF PRIDE, WITH ITS ATTENDANTS AND CONSEQUENCES. Pride, simply considered, is an immoderate degree of self-esteem, or an over-value set upon a man by himself, and, like most other vices, is founded originally on an intellectual falsehood. But this definition sets this vice in the fairest light, and separates it from all its consequences, by considering man without relation to society, and independent of all outward circumstances. Pride, thus defined, is only the seed of that complicated sin against which we are cautioned in the text. In speculation pride may be considered as ending where it began, and exerting no influences beyond the bosom in which it dwells; but in real life pride will always be attended with kindred passions, and produce effects equally injurious to others, and destructive to itself.
1. He that overvalues himself will undervalue others, and he that undervalues others will oppress them. Pride has been able to harden the heart against compassion, and stop the ears against the cries of misery. It makes masters cruel and imperious, and magistrates insolent and partial. It produces contempt and injuries, and dissolves the bond of society. Nor is this species of pride more hurtful to the world than destructive to itself. The oppressor unites heaven and earth against him.
2. He that sets too high a value upon his own merits will, of course, think them ill-rewarded with his present condition. He will endeavour to exalt his fortune and his rank above others, in proportion as his deserts are superior to theirs. Once fired with these notions, he will attempt to increase his fortune and enlarge his sphere; and how few there are that prosecute such attempts with innocence, a very transient observation will sufficiently inform us. To pride, therefore, must be ascribed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired.
3. Another concomitant of pride is envy, or the desire of debasing others. A proud man is uneasy and dissatisfied, while any of those applauses are bestowed on another, which he is desirous of himself.
4. Another consequence of immoderate self-esteem is an insatiable desire of propagating in others the favourable opinion he entertains of himself. He therefore tortures his invention for means to make himself conspicuous, and to draw the eyes of the world upon him. But for the most part it is ordered by Providence that the schemes of the ambitious are disappointed, so that "still when pride cometh, then cometh shame, but with the lowly is wisdom."
II. SOME OF THE USUAL MOTIVES TO PRIDE, AND HOW LITTLE THEY CAN BE PLEADED IN EXCUSE OF IT. A superior being that should look down upon the disorder and corruption of our world, that should observe the shortness of our lives, the weakness of our bodies, the continual accidents, or injuries, to which we are subject; the violence of our passions, the irregularity of our conduct, and the transitory state of everything about us, would hardly believe there could be among us such vice as pride. Yet so it is, that however weak or wicked we may be, we fix our eyes on some other that is represented by our self-love to be weaker, or more wicked, than ourselves, and grow proud upon the comparison. Another common motive to pride is knowledge, a motive equally weak, vain, and idle, with the former. Learning indeed, imperfect as it is, may contribute to many great and noble ends, and may be called in to the assistance of religion. But how little reason have we to boast of our knowledge, when we only gaze and wonder at the surface of things? When the wisest and most arrogant philosopher knows not how a grain of corn is generated, or why a stone falls to the ground? But were our knowledge far greater than it is, let us yet remember that goodness, not knowledge, is the happiness of man! There is another more dangerous species of pride, arising from a consciousness of virtue; so watchful is the enemy of our souls, and so deceitful are our own hearts, that too often a victory over one sinful inclination exposes us to be conquered by another. This kind of pride is generally accompanied with great uncharitableness, and severe censures of others, and may obstruct the great duty of repentance.
III. THE AMIABLENESS AND EXCELLENCE OF HUMILITY. To evince beyond opposition the excellence of this virtue, we may observe that the life of our Lord was one continued exercise of humility.
(John Taylor, LL.D.)
Christian Weekly
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Tirmond, one of the Czar's ablest surgeons, and to whom he was much attached, having died, his widow married a young barber from Dantzic, who was somewhat more expert in gallantry than in surgery; as he became very wealthy by this marriage, he made a great figure at Moscow. Being one day sent for by the Czar, he went to court in a magnificent dress, and in one of his elegant carriages. Peter examined him, and roughly told him he was a blockhead, and immediately sailed in a troop of valets and peasants, whom he ordered him instantly to shave. The gentleman barber was under the necessity of obeying, to the great amusement of the whole court, and with the same parade in which he had arrived, he was then permitted to return.
(Christian Weekly.)
D. Thomas, D.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
I. THE ADVENT OF PRIDE. Pride is inordinate self-appreciation. This feeling comes to a soul; it is not born in it. Infancy and childhood are free from it. How does it come?
1. By associating only with inferiors.
2. By practically ignoring the true standards of character. When we lose sight of the eternal law of rectitude, and judge ourselves only by the imperfect standards around us, pride is likely to come.
3. By a practical disregard to the majesty of God. The conscious presence of God humbles.
II. THE EVIL OF PRIDE. "Then cometh shame." The man who has formed a false and exaggerated estimate of self must be disappointed one day. Man must always find his level; he must come to realities.
1. Shame of folly. The soul bursts with a sense of its own foolish estimate.
2. Shame of guilt. Pride is a wrong state of mind, and hence shame follows it.
(D. Thomas, D.D.)
Biblical Illustrator
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
The haughty and overbearing conduct of Cardinal Wolsey created him many secret enemies, and it was his ostentation and love of power which caused him to lose the favour of his sovereign. Proud of his talents, his wealth, his position, his sole aim was to raise himself still higher, all his actions being directed to his own aggrandisements; and this eagerness lay at the root of his downfall, it being impossible for him to please Henry in the matter of the divorce without losing all hope of the popedom. He felt severely the shame of his first disgrace, and offered to surrender both office and wealth to avert the king's displeasure; but, being allowed to retire to his archbishopric, he again excited the envy of his political rivals by his pride and love of show, and, being arrested for high treason, the whilom leader of the State died broken-hearted on his journey to London.
The Ways of Honour and of Shame
E. Johnson
Proverbs 11:1-11
A false balance is abomination to the LORD: but a just weight is his delight.
I. JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in "full weight," and abominates the tricky balance. This may be applied:
1. Literally, to commerce between man and man.
2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done "unto the Lord, and not unto men." If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.
II. HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.
1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: "He hath brought down the mighty from their seat, and exalted them of low degree;" "Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased."
2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.
3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell
III. RECTITUDE AND FAITHLESSNESS. (Ver. 3.) The former means guidance, for it is a clear light within the man's own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.
IV. RECTITUDE AND RICHES. (Ver. 4; see on Proverbs 10:2.)
1. Riches cannot purchase the grace of God, nor avert his judgments.
2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.
V. SELF-CONSERVATIVE AND SELF-DESTRUCTIVE HABITS. (Vers. 5, 6; comp. Proverbs 3:6; Proverbs 10:3.) Honesty and rectitude level the man's path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty.
"He that hath light within his own clear breast
May sit in the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts,
Benighted walks under the midday sun;
Himself is his own dungeon."
(Milton.)
VI. HOPE AND DESPONDENCY IN DEATH. (Ver. 7.) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man's soul; it is its own witness, and "reaps not shame." But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.
VII. THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Ver. 8.) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.
VIII. THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Ver. 9.) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, "Stones are only thrown at the fruit-laden tree." The tongue of slander "out-venoms all the worms of Nile." It spares neither sex nor age, nor helplessness. It is the "foulest whelp of sin." It promotes nothing that, is good, but destroys much. Knowledge, on the other hand - in the form of sound sense, wide experience - if readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.
IX. OBJECTS OF SYMPATHY AND ANTIPATHY. (Ver. 10.) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men's lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah's success in the promotion of true religion (2 Chronicles 29, 30), and the misery under Ahaz (2 Chronicles 28); also the rejoicings on the completion of Nehemiah's work (Nehemiah 8); and for jubilation at evil men's deaths, Pharaoh, Sisera, Athaliah (Exodus 15; Judges 5; 2 Kings 11:13-20).
X. SOUND POLITICS AND PERNICIOUS COUNSELS. (Ver. 11.) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. "It is impossible," said Demosthenes, "O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip." Compare the examples of Elisha (2 Kings 13:14, etc.), Hezekiah, and Isaiah (2 Chronicles 32:20-23), on the one hand; and the Babel builders (Genesis 11:4-9) and the Ammonites (Ezekiel 25:3, 4) on the other; also Jeremiah 23:10; Hosea 4:2, 3. - J.
I shall first describe to you the several kinds of pride among mankind, and show you their folly and wickedness; and, secondly, point out to you the beauty and advantage of their opposite virtue, humility.
I. The vice of pride PUTS ON A GREAT VARIETY OF APPEARANCES, AND IS FOUND IN EVERY RANK AND CONDITION OF HUMAN LIFE. Pride of station claims our first notice. "Man being in authority," is too apt to be "proud at heart"; to be "puffed up" with this distinction; to consider himself as a being of a higher order than the rest of his fellow sinners; and to look upon those with disdain who are lower in the scale of society than himself. But what do the Scriptures say to such a vain and foolish mortal as this? They tell him that "man will not long abide in honour, seeing he may be compared to the beast that perisheth." They tell him that "men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity."
2. Nor is the pride of birth less unreasonable than that of rank. Even a heathen in ancient times could see its absurdity, and say, "for as to family and ancestors, and what we have not done ourselves, we can scarcely call those things ours."
3. Of the same wicked and foolish character is pride of riches. Reason tells us that riches cannot give dignity of character, superiority of intellect, vigour of body, endowments of mind, peace of conscience, cheerfulness of heart, or any one of those advantages which form the chief blessings of life; and, therefore, are a very insufficient foundation for "pride of heart."
4. Pride of talent, and pride of learning, also ill become "man that is born of a woman." A disease, an accident, "a sudden terror," may overset the mind, and turn all our light into "utter darkness." Of the pride of beauty, in order to show its folly, it need only be said, in the language of inspiration, "surely all flesh is grass, and all the goodliness thereof is as the flower of the field
; the grass withereth, and the flower fadeth."
5. The pride of judgment, also, which is too often the pride of the young and ignorant, is of the like foolish description, and is equally rebuked by the Holy Scriptures. It is a common and a true observation, that those who know least generally imagine that they know most, and know best.
6. But, of all kinds of pride, spiritual pride, or the conceit and boast of being holier than others, is the worst description of this bad passion: most hateful to God, and most dangerous to our souls.
II. Opposite, however, as the mid-day sun to "utter darkness," is THE CHARACTER GIVEN IN CRIPTURE OF LOWLINESS OR HUMILITY: AND THE VIEW OF THE BLESSINGS WHICH ARE PROMISED UPON THOSE IN WHOM IT IS FOUND. "When pride cometh, then cometh shame: but with the lowly is wisdom." When we consider the nature of man, fallen and far gone from original righteousness, one might well think that men should of their own accord see the propriety, the necessity, of the grace of humility in their character. Our Lord has bound meekness and poverty of spirit upon our consciences by His injunctions, and encouraged our obedience to His injunctions by assuring us that "the meek and the poor in spirit shall inherit the kingdom of heaven." He has declared to us that those who "humble themselves shall be exalted"; and finally, to give the greatest possible weight and effect to what He said, He left us, in His own practice, the most perfect example of the graces which He enjoined to His followers: for "He made Himself of no reputation," etc.
(R. Warner.)
John Taylor, LL.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Among all the vices against which Solomon has cautioned us (and he has scarce left one untouched), there is none upon which he animadverts with more severity, or to which he more frequently recalls our attention, than the vice of pride; for which there may be many reasons assigned, but, more particularly, two seem to deserve our consideration.
1. The first is the extensiveness of the sin. Other vices tyrannise over particular ages, and triumph in particular countries. Rage is the failing of youth, and avarice of age; revenge is the predominant passion of one country, and inconstancy the charasteristic of another; but pride is the native of every country, infects every climate, and corrupts every nation.
2. The second reason may be drawn from the circumstances of the preacher. Pride was probably a crime to which Solomon himself was most violently tempted, since he was placed in every circumstance that could expose him to it. He was a king absolute and independent, and by consequence surrounded with sycophants ready to second the first motions of self-love, to comply with every proposal, and flatter every failing. But Solomon had not only the pride of royalty to suppress, but the pride of prosperity, of knowledge, and of wealth.
I. THE NATURE OF PRIDE, WITH ITS ATTENDANTS AND CONSEQUENCES. Pride, simply considered, is an immoderate degree of self-esteem, or an over-value set upon a man by himself, and, like most other vices, is founded originally on an intellectual falsehood. But this definition sets this vice in the fairest light, and separates it from all its consequences, by considering man without relation to society, and independent of all outward circumstances. Pride, thus defined, is only the seed of that complicated sin against which we are cautioned in the text. In speculation pride may be considered as ending where it began, and exerting no influences beyond the bosom in which it dwells; but in real life pride will always be attended with kindred passions, and produce effects equally injurious to others, and destructive to itself.
1. He that overvalues himself will undervalue others, and he that undervalues others will oppress them. Pride has been able to harden the heart against compassion, and stop the ears against the cries of misery. It makes masters cruel and imperious, and magistrates insolent and partial. It produces contempt and injuries, and dissolves the bond of society. Nor is this species of pride more hurtful to the world than destructive to itself. The oppressor unites heaven and earth against him.
2. He that sets too high a value upon his own merits will, of course, think them ill-rewarded with his present condition. He will endeavour to exalt his fortune and his rank above others, in proportion as his deserts are superior to theirs. Once fired with these notions, he will attempt to increase his fortune and enlarge his sphere; and how few there are that prosecute such attempts with innocence, a very transient observation will sufficiently inform us. To pride, therefore, must be ascribed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired.
3. Another concomitant of pride is envy, or the desire of debasing others. A proud man is uneasy and dissatisfied, while any of those applauses are bestowed on another, which he is desirous of himself.
4. Another consequence of immoderate self-esteem is an insatiable desire of propagating in others the favourable opinion he entertains of himself. He therefore tortures his invention for means to make himself conspicuous, and to draw the eyes of the world upon him. But for the most part it is ordered by Providence that the schemes of the ambitious are disappointed, so that "still when pride cometh, then cometh shame, but with the lowly is wisdom."
II. SOME OF THE USUAL MOTIVES TO PRIDE, AND HOW LITTLE THEY CAN BE PLEADED IN EXCUSE OF IT. A superior being that should look down upon the disorder and corruption of our world, that should observe the shortness of our lives, the weakness of our bodies, the continual accidents, or injuries, to which we are subject; the violence of our passions, the irregularity of our conduct, and the transitory state of everything about us, would hardly believe there could be among us such vice as pride. Yet so it is, that however weak or wicked we may be, we fix our eyes on some other that is represented by our self-love to be weaker, or more wicked, than ourselves, and grow proud upon the comparison. Another common motive to pride is knowledge, a motive equally weak, vain, and idle, with the former. Learning indeed, imperfect as it is, may contribute to many great and noble ends, and may be called in to the assistance of religion. But how little reason have we to boast of our knowledge, when we only gaze and wonder at the surface of things? When the wisest and most arrogant philosopher knows not how a grain of corn is generated, or why a stone falls to the ground? But were our knowledge far greater than it is, let us yet remember that goodness, not knowledge, is the happiness of man! There is another more dangerous species of pride, arising from a consciousness of virtue; so watchful is the enemy of our souls, and so deceitful are our own hearts, that too often a victory over one sinful inclination exposes us to be conquered by another. This kind of pride is generally accompanied with great uncharitableness, and severe censures of others, and may obstruct the great duty of repentance.
III. THE AMIABLENESS AND EXCELLENCE OF HUMILITY. To evince beyond opposition the excellence of this virtue, we may observe that the life of our Lord was one continued exercise of humility.
(John Taylor, LL.D.)
Christian Weekly
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Tirmond, one of the Czar's ablest surgeons, and to whom he was much attached, having died, his widow married a young barber from Dantzic, who was somewhat more expert in gallantry than in surgery; as he became very wealthy by this marriage, he made a great figure at Moscow. Being one day sent for by the Czar, he went to court in a magnificent dress, and in one of his elegant carriages. Peter examined him, and roughly told him he was a blockhead, and immediately sailed in a troop of valets and peasants, whom he ordered him instantly to shave. The gentleman barber was under the necessity of obeying, to the great amusement of the whole court, and with the same parade in which he had arrived, he was then permitted to return.
(Christian Weekly.)
D. Thomas, D.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
I. THE ADVENT OF PRIDE. Pride is inordinate self-appreciation. This feeling comes to a soul; it is not born in it. Infancy and childhood are free from it. How does it come?
1. By associating only with inferiors.
2. By practically ignoring the true standards of character. When we lose sight of the eternal law of rectitude, and judge ourselves only by the imperfect standards around us, pride is likely to come.
3. By a practical disregard to the majesty of God. The conscious presence of God humbles.
II. THE EVIL OF PRIDE. "Then cometh shame." The man who has formed a false and exaggerated estimate of self must be disappointed one day. Man must always find his level; he must come to realities.
1. Shame of folly. The soul bursts with a sense of its own foolish estimate.
2. Shame of guilt. Pride is a wrong state of mind, and hence shame follows it.
(D. Thomas, D.D.)
Biblical Illustrator
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
The haughty and overbearing conduct of Cardinal Wolsey created him many secret enemies, and it was his ostentation and love of power which caused him to lose the favour of his sovereign. Proud of his talents, his wealth, his position, his sole aim was to raise himself still higher, all his actions being directed to his own aggrandisements; and this eagerness lay at the root of his downfall, it being impossible for him to please Henry in the matter of the divorce without losing all hope of the popedom. He felt severely the shame of his first disgrace, and offered to surrender both office and wealth to avert the king's displeasure; but, being allowed to retire to his archbishopric, he again excited the envy of his political rivals by his pride and love of show, and, being arrested for high treason, the whilom leader of the State died broken-hearted on his journey to London.
The Ways of Honour and of Shame
E. Johnson
Proverbs 11:1-11
A false balance is abomination to the LORD: but a just weight is his delight.
I. JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in "full weight," and abominates the tricky balance. This may be applied:
1. Literally, to commerce between man and man.
2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done "unto the Lord, and not unto men." If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.
II. HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.
1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: "He hath brought down the mighty from their seat, and exalted them of low degree;" "Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased."
2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.
3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell
III. RECTITUDE AND FAITHLESSNESS. (Ver. 3.) The former means guidance, for it is a clear light within the man's own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.
IV. RECTITUDE AND RICHES. (Ver. 4; see on Proverbs 10:2.)
1. Riches cannot purchase the grace of God, nor avert his judgments.
2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.
V. SELF-CONSERVATIVE AND SELF-DESTRUCTIVE HABITS. (Vers. 5, 6; comp. Proverbs 3:6; Proverbs 10:3.) Honesty and rectitude level the man's path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty.
"He that hath light within his own clear breast
May sit in the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts,
Benighted walks under the midday sun;
Himself is his own dungeon."
(Milton.)
VI. HOPE AND DESPONDENCY IN DEATH. (Ver. 7.) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man's soul; it is its own witness, and "reaps not shame." But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.
VII. THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Ver. 8.) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.
VIII. THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Ver. 9.) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, "Stones are only thrown at the fruit-laden tree." The tongue of slander "out-venoms all the worms of Nile." It spares neither sex nor age, nor helplessness. It is the "foulest whelp of sin." It promotes nothing that, is good, but destroys much. Knowledge, on the other hand - in the form of sound sense, wide experience - if readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.
IX. OBJECTS OF SYMPATHY AND ANTIPATHY. (Ver. 10.) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men's lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah's success in the promotion of true religion (2 Chronicles 29, 30), and the misery under Ahaz (2 Chronicles 28); also the rejoicings on the completion of Nehemiah's work (Nehemiah 8); and for jubilation at evil men's deaths, Pharaoh, Sisera, Athaliah (Exodus 15; Judges 5; 2 Kings 11:13-20).
X. SOUND POLITICS AND PERNICIOUS COUNSELS. (Ver. 11.) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. "It is impossible," said Demosthenes, "O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip." Compare the examples of Elisha (2 Kings 13:14, etc.), Hezekiah, and Isaiah (2 Chronicles 32:20-23), on the one hand; and the Babel builders (Genesis 11:4-9) and the Ammonites (Ezekiel 25:3, 4) on the other; also Jeremiah 23:10; Hosea 4:2, 3. - J.
Saturday, November 21, 2015
Life in all its fullness in Christ
The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness. These things I have spoken to you, that my joy may be in you, and that your joy may be full. I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.
John 10:10, John 15:11, 1 John 5:13
John 10:10, John 15:11, 1 John 5:13
Thursday, November 19, 2015
Christian Contentment
Essex Remembrancer
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
I. EVERY MAN HAS HIS OWN INDIVIDUAL PORTION IN THIS LIFE, ASSIGNED HIM BY GOD.
1. The portion of every man consists of such things as he has: literally, present things.
2. That which each man has, is assigned him by God. Suppose he has a competency for all the comforts of life which he has acquired. In that case, who, but God, gave him capacity of mind, strength of body, business to do, and success in the doing it?
II. WITH THAT PORTION WHICH GOD HAS ALLOTTED HIM, EVERY CHRISTIAN IS REQUIRED TO BE CONTENT.
1. Cautionary remarks.
(1) This command does not forbid a proper regard to the future.
(2) Industrious efforts to obtain more are not forbidden by this command.
(3) The embracing a proper opportunity of improving one's condition is not forbidden by this command.
2. Contentment is —
(1) The opposite of a complaining spirit.
(2) The opposite of an envious temper.
(3) Opposed to anxiety.
(4) Opposed to covetousness.
(5) Opposed to restless schemes and endeavours after more.
3. How it is to be cultivated.
(1) By habitual self-abasement.
(2) By thankfulness. Gratitude gives fitness to our raiment, relish to our food, and sweetness to all.
(3) By the exercise of faith. He hath said, "He, who has all power; he who abideth faithful." He has said that He will never leave nor forsake thee, whosoever thou art, who puttest thy trust in Him; therefore, "be content with such things as ye have."
(4) By "looking unto Jesus." Though the earth and the fulness thereof were His, He assumed the lowest state of poverty.
(5) By habitual prayer and dependence on Christ.
(Essex Remembrancer.)
Essex Remembrancer
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
I. EVERY MAN HAS HIS OWN INDIVIDUAL PORTION IN THIS LIFE, ASSIGNED HIM BY GOD.
1. The portion of every man consists of such things as he has: literally, present things.
2. That which each man has, is assigned him by God. Suppose he has a competency for all the comforts of life which he has acquired. In that case, who, but God, gave him capacity of mind, strength of body, business to do, and success in the doing it?
II. WITH THAT PORTION WHICH GOD HAS ALLOTTED HIM, EVERY CHRISTIAN IS REQUIRED TO BE CONTENT.
1. Cautionary remarks.
(1) This command does not forbid a proper regard to the future.
(2) Industrious efforts to obtain more are not forbidden by this command.
(3) The embracing a proper opportunity of improving one's condition is not forbidden by this command.
2. Contentment is —
(1) The opposite of a complaining spirit.
(2) The opposite of an envious temper.
(3) Opposed to anxiety.
(4) Opposed to covetousness.
(5) Opposed to restless schemes and endeavours after more.
3. How it is to be cultivated.
(1) By habitual self-abasement.
(2) By thankfulness. Gratitude gives fitness to our raiment, relish to our food, and sweetness to all.
(3) By the exercise of faith. He hath said, "He, who has all power; he who abideth faithful." He has said that He will never leave nor forsake thee, whosoever thou art, who puttest thy trust in Him; therefore, "be content with such things as ye have."
(4) By "looking unto Jesus." Though the earth and the fulness thereof were His, He assumed the lowest state of poverty.
(5) By habitual prayer and dependence on Christ.
(Essex Remembrancer.)
A Satisfied Spirit
T. De Witt Talmage.
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
To be content is to be in good humour with our circumstances, not picking a quarrel with our obscurity, or our poverty, or our social position. There are four or five grand reasons why we should be content with such things as we have,
1. The first is the consideration that the poorest of us have all that is indispensable in life. We make a great ado about our hardships, but how little we talk of our blessings.
2. Our happiness is not dependent on outward circumstances. I find Nero growling on a throne. I find Paul singing in a dungeon. I find King Ahab going to bed at noon through melancholy, while near by is Naboth contented in the possession of a vineyard. Haman, prime minister of Persia, frets himself almost to death because a poor Jew will not tip his bat; and Ahithophel, one of the great lawyers of Bible times, through fear of dying, hangs himself. The wealthiest man, forty years ago, in New York, when congratulated over his large estate, replied: "Ah! you don't know how much trouble I have in taking care of it." Byron declared in his last hours that he had never seen more than twelve happy days in all his life. The heart right toward God and man, we are happy. The heart wrong toward God and man, we are unhappy.
3. Another reason why we should come to this spirit inculcated in the text is the fact that all the differences of earthly condition are transitory. The houses you build, the land you culture, the places in which you barter, are soon to go into other hands. However hard you may have it now, if you are a Christian the scene will soon end. Pain, trial, persecution never knock at the door of the grave.
4. Another reason why we should culture this spirit of cheerfulness is the fact that God knows what is best for His creatures. Sometimes His children think that He is hard on them, and that He is not as liberal with them as He might be. But children do not know as much as a father. I can tell you why you are not largely affluent, and why you have not been grandly successful. It is because you cannot stand the temptation. If your path had been smooth, you would have depended upon your own surefootedness; but God roughened that path, so you have to take hold of His hand.
5. Another consideration leading us to the spirit of the text is the assurance that the Lord will provide somehow. Will He who holds the water in the hollow of His hand, allow His children to die of thirst?
6. Again, I remark that the religion of Jesus Christ is the grandest influence to make a man contented. Indemnity against all financial and spiritual harm! It calms the spirit, dwindles the earth into insignificance, and swallows up the soul with the thought of heaven.
(T. De Witt Talmage.)
T. De Witt Talmage.
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
To be content is to be in good humour with our circumstances, not picking a quarrel with our obscurity, or our poverty, or our social position. There are four or five grand reasons why we should be content with such things as we have,
1. The first is the consideration that the poorest of us have all that is indispensable in life. We make a great ado about our hardships, but how little we talk of our blessings.
2. Our happiness is not dependent on outward circumstances. I find Nero growling on a throne. I find Paul singing in a dungeon. I find King Ahab going to bed at noon through melancholy, while near by is Naboth contented in the possession of a vineyard. Haman, prime minister of Persia, frets himself almost to death because a poor Jew will not tip his bat; and Ahithophel, one of the great lawyers of Bible times, through fear of dying, hangs himself. The wealthiest man, forty years ago, in New York, when congratulated over his large estate, replied: "Ah! you don't know how much trouble I have in taking care of it." Byron declared in his last hours that he had never seen more than twelve happy days in all his life. The heart right toward God and man, we are happy. The heart wrong toward God and man, we are unhappy.
3. Another reason why we should come to this spirit inculcated in the text is the fact that all the differences of earthly condition are transitory. The houses you build, the land you culture, the places in which you barter, are soon to go into other hands. However hard you may have it now, if you are a Christian the scene will soon end. Pain, trial, persecution never knock at the door of the grave.
4. Another reason why we should culture this spirit of cheerfulness is the fact that God knows what is best for His creatures. Sometimes His children think that He is hard on them, and that He is not as liberal with them as He might be. But children do not know as much as a father. I can tell you why you are not largely affluent, and why you have not been grandly successful. It is because you cannot stand the temptation. If your path had been smooth, you would have depended upon your own surefootedness; but God roughened that path, so you have to take hold of His hand.
5. Another consideration leading us to the spirit of the text is the assurance that the Lord will provide somehow. Will He who holds the water in the hollow of His hand, allow His children to die of thirst?
6. Again, I remark that the religion of Jesus Christ is the grandest influence to make a man contented. Indemnity against all financial and spiritual harm! It calms the spirit, dwindles the earth into insignificance, and swallows up the soul with the thought of heaven.
(T. De Witt Talmage.)
A Lesson and a Fortune for Christian Men of Business
C. H. Spurgeon.
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
I. A WORD OF THE LORD IS OF GREAT WEIGHT TO A BELIEVER. See then the argument, "Let your conversation be without covetousness; and be content with such things as ye have: for He hath said." That "He hath said " is the hammer which drives the nail home, and clinches it, with every true child of God.
II. THE WORD OF THE LORD MAY HAVE A THOUSAND FULFILMENTS. When man makes a promise, and he keeps it, that promise is done with. You cannot expect a banker to pay a cheque a second time. The merchant who duly meets his bill once has met it once for all, and the document is henceforth of no value. But when God makes a promise He fulfils it, again, and again, and again, to the same man, and to hundreds of other men. The Lord's promise once given is never recalled. He does as good as give forth each inspired promise every moment anew; He is for ever promising that which is once promised in His Word. Now I do not think this particular promise is recorded anywhere in the Old Testament in these exact words. He who is the God of grace, and of immutable love, has virtually said, by His very nature, to those that seek His face, "I will never leave thee, nor forsake thee." All that we know about God says, "I will never leave thee, nor forsake thee." All that we have ever experienced about God, all that our fathers have experienced, goes to show that Jehovah does not forsake His people.
III. THE WORD OF THE LORD IS TO BE APPROPRIATED BY EACH CHILD OF GOD, AND ACTED ON. "He hath said, I will never leave thee, nor forsake thee." I like this singularity of the person. You see Paul had been saying in general, "Let your conversation be without covetousness; and be content with such things as ye have"; and then he changes from the plural and writes, "for He hath said, I will never leave thee, nor forsake thee." When the Lord speaks in this instance His promise is in the singular. He saith not "you" and "ye," but "thou" and "thee." He speaks to us with that — I do not know what to call it unless I use a French word — sweet tu-toiage, which is the language of endearment, the chosen speech of love. When one man speaks to another, and means him to know that his promise is assuredly and altogether for him, and that he is most lovingly his friend, he cannot do better than use the singular and personal pronoun. "I will never leave thee, nor forsake thee."
IV. EACH WORD OF GOD HAS ITS OWN 'USEFULNESS. This particular word, that we have before us, is an illustration of this fact.
1. This particular text is an extraordinarily useful one, for, first, if you notice, it covers all time. "I will never leave thee, nor forsake thee." Well, if God will never leave me, He will not leave me now. If He will never leave me, no time is excluded from the word" never." However dark or however bright, it says "never."
2. Our text covers all space, as well as all time. Suppose we emigrate. Suppose we are compelled to go to a backwoods settlement of America or Canada, or away to Australia or New Zealand, this promise will go with us all the way — "I will never leave thee, nor forsake thee." Suppose we have to take to sea, and lead the risky life of a sailor: we will sail with this at the mast-head — "I will never leave thee." But suppose we should get into prison. Does not Jesus visit those who are prisoners for His name's sake? Hath He not said, "I will never leave thee"?
3. And then it covers all circumstances. "I will never leave thee." I may get to be a very childish old body. "I will never leave thee." But my dear children may all be dead, and I may be quite a solitary person. "I will never leave thee." But every friend may turn tail and desert me. "I will "never leave thee." But I may be in such a state that nobody will own me. "I will never leave thee, nor forsake thee."
(C. H. Spurgeon.)
Hebrews 13:5
Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you…
I. A WORD OF THE LORD IS OF GREAT WEIGHT TO A BELIEVER. See then the argument, "Let your conversation be without covetousness; and be content with such things as ye have: for He hath said." That "He hath said " is the hammer which drives the nail home, and clinches it, with every true child of God.
II. THE WORD OF THE LORD MAY HAVE A THOUSAND FULFILMENTS. When man makes a promise, and he keeps it, that promise is done with. You cannot expect a banker to pay a cheque a second time. The merchant who duly meets his bill once has met it once for all, and the document is henceforth of no value. But when God makes a promise He fulfils it, again, and again, and again, to the same man, and to hundreds of other men. The Lord's promise once given is never recalled. He does as good as give forth each inspired promise every moment anew; He is for ever promising that which is once promised in His Word. Now I do not think this particular promise is recorded anywhere in the Old Testament in these exact words. He who is the God of grace, and of immutable love, has virtually said, by His very nature, to those that seek His face, "I will never leave thee, nor forsake thee." All that we know about God says, "I will never leave thee, nor forsake thee." All that we have ever experienced about God, all that our fathers have experienced, goes to show that Jehovah does not forsake His people.
III. THE WORD OF THE LORD IS TO BE APPROPRIATED BY EACH CHILD OF GOD, AND ACTED ON. "He hath said, I will never leave thee, nor forsake thee." I like this singularity of the person. You see Paul had been saying in general, "Let your conversation be without covetousness; and be content with such things as ye have"; and then he changes from the plural and writes, "for He hath said, I will never leave thee, nor forsake thee." When the Lord speaks in this instance His promise is in the singular. He saith not "you" and "ye," but "thou" and "thee." He speaks to us with that — I do not know what to call it unless I use a French word — sweet tu-toiage, which is the language of endearment, the chosen speech of love. When one man speaks to another, and means him to know that his promise is assuredly and altogether for him, and that he is most lovingly his friend, he cannot do better than use the singular and personal pronoun. "I will never leave thee, nor forsake thee."
IV. EACH WORD OF GOD HAS ITS OWN 'USEFULNESS. This particular word, that we have before us, is an illustration of this fact.
1. This particular text is an extraordinarily useful one, for, first, if you notice, it covers all time. "I will never leave thee, nor forsake thee." Well, if God will never leave me, He will not leave me now. If He will never leave me, no time is excluded from the word" never." However dark or however bright, it says "never."
2. Our text covers all space, as well as all time. Suppose we emigrate. Suppose we are compelled to go to a backwoods settlement of America or Canada, or away to Australia or New Zealand, this promise will go with us all the way — "I will never leave thee, nor forsake thee." Suppose we have to take to sea, and lead the risky life of a sailor: we will sail with this at the mast-head — "I will never leave thee." But suppose we should get into prison. Does not Jesus visit those who are prisoners for His name's sake? Hath He not said, "I will never leave thee"?
3. And then it covers all circumstances. "I will never leave thee." I may get to be a very childish old body. "I will never leave thee." But my dear children may all be dead, and I may be quite a solitary person. "I will never leave thee." But every friend may turn tail and desert me. "I will "never leave thee." But I may be in such a state that nobody will own me. "I will never leave thee, nor forsake thee."
(C. H. Spurgeon.)
Devotional Scripture
Proverbs 28:15-16 (KJV):
15 As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
16 The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Proverbs 28:15-16 (AMP):
15 Like a roaring lion or a ravenous and charging bear is a wicked ruler over a poor people.
16 A ruler who lacks understanding is (like a wicked one) a great oppressor, but he who hates covetousness and unjust gain shall prolong his days.
Thought for the Day
Like ferocious beasts, oppressors prey upon others. Greedy rulers oppress through harsh laws, exorbitant taxes, and merciless treatment, exploiting the poor for their own selfish means. They are "beastly" in nature. In the Book of Revelation, the Lord describes a "Beast" system that will rule the earth. The root of this system is ruled by the love of money; a snare to everyone on the earth. Many today are already spiritually marked with the "mark of the beast,"which is in part, the love of money (Revelation 13:16-17).
Buying and selling is the system of the world. Many Christians are seeking after what the Gentiles were seeking in Matthew 6:31-32: the things of this world. There is nothing wrong with Christians buying and selling, but we are not buying and selling our souls. We are in the world, but we are not of it (John. 17:14-16). We handle the things of this world, but it is not in our hearts. Even so, the "beast" system has infiltrated the church through the influence of carnal Christians. These worldly Christians are puzzled by other Christians not seeking after money. They have sold out to the "beast" system by allowing its pleasures to consume their time and money. They have money for the things they desire, but they do not have the money for God. It is sad to see preachers manipulating God's people to give in order to support their own exorbitant lifestyles. There are pastors who will not deal with an elder's sin because he has a lot of money and gives to the church. Such pastors are not wholly serving the Lord but the "beast" system. Many ministries will go where they can receive the largest offering, rather than where God might ask them to go. Despite these abuses, we are not excused to quit giving. If we fail to give to worthy causes where there is a genuine need, we fail our Lord.
Those who are part of the true church; the bride of Christ, will love and honor God in all areas of life. Believers with the mind of Christ, walking in the Spirit and doing the works of God do not compromise with the world system. Its ways and desires are not in their hearts; its mark is not on them. Because they know that true riches are eternal, and their greatest treasure is their relationship with God, they do not commit spiritual adultery by loving the things of this world, or having any friendship with it (1 John 2:15;James 4:4). They are marked with the love of God upon their minds and hearts. They are able to lay everything down, leaving all behind if necessary, in obedience to God. They worship and remain faithful to the true and living Almighty God. They reflect the character of Christ, not that of a ravaging beast that will leave its mark on them.
Prayer Devotional for the Day
Dear heavenly Father, I am grateful for Your bountiful provision in every area of my life. Lord, I do not want to cling to the things of this world and lean upon them for my security. May I always know that my security and blessings come from You, and You alone; no matter what source or channel You have chosen to bless me through. Lord, I am grateful for my blessings, but I never want to put them above You. Deliver me from the lust of the eyes, the lust of the flesh and the pride of life and the love of money. May I always desire the true riches of Your kingdom above any earthly treasures. I ask this in the name of Jesus. Amen.
Proverbs 28:15-16 (KJV):
15 As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
16 The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Proverbs 28:15-16 (AMP):
15 Like a roaring lion or a ravenous and charging bear is a wicked ruler over a poor people.
16 A ruler who lacks understanding is (like a wicked one) a great oppressor, but he who hates covetousness and unjust gain shall prolong his days.
Thought for the Day
Like ferocious beasts, oppressors prey upon others. Greedy rulers oppress through harsh laws, exorbitant taxes, and merciless treatment, exploiting the poor for their own selfish means. They are "beastly" in nature. In the Book of Revelation, the Lord describes a "Beast" system that will rule the earth. The root of this system is ruled by the love of money; a snare to everyone on the earth. Many today are already spiritually marked with the "mark of the beast,"which is in part, the love of money (Revelation 13:16-17).
Buying and selling is the system of the world. Many Christians are seeking after what the Gentiles were seeking in Matthew 6:31-32: the things of this world. There is nothing wrong with Christians buying and selling, but we are not buying and selling our souls. We are in the world, but we are not of it (John. 17:14-16). We handle the things of this world, but it is not in our hearts. Even so, the "beast" system has infiltrated the church through the influence of carnal Christians. These worldly Christians are puzzled by other Christians not seeking after money. They have sold out to the "beast" system by allowing its pleasures to consume their time and money. They have money for the things they desire, but they do not have the money for God. It is sad to see preachers manipulating God's people to give in order to support their own exorbitant lifestyles. There are pastors who will not deal with an elder's sin because he has a lot of money and gives to the church. Such pastors are not wholly serving the Lord but the "beast" system. Many ministries will go where they can receive the largest offering, rather than where God might ask them to go. Despite these abuses, we are not excused to quit giving. If we fail to give to worthy causes where there is a genuine need, we fail our Lord.
Those who are part of the true church; the bride of Christ, will love and honor God in all areas of life. Believers with the mind of Christ, walking in the Spirit and doing the works of God do not compromise with the world system. Its ways and desires are not in their hearts; its mark is not on them. Because they know that true riches are eternal, and their greatest treasure is their relationship with God, they do not commit spiritual adultery by loving the things of this world, or having any friendship with it (1 John 2:15;James 4:4). They are marked with the love of God upon their minds and hearts. They are able to lay everything down, leaving all behind if necessary, in obedience to God. They worship and remain faithful to the true and living Almighty God. They reflect the character of Christ, not that of a ravaging beast that will leave its mark on them.
Prayer Devotional for the Day
Dear heavenly Father, I am grateful for Your bountiful provision in every area of my life. Lord, I do not want to cling to the things of this world and lean upon them for my security. May I always know that my security and blessings come from You, and You alone; no matter what source or channel You have chosen to bless me through. Lord, I am grateful for my blessings, but I never want to put them above You. Deliver me from the lust of the eyes, the lust of the flesh and the pride of life and the love of money. May I always desire the true riches of Your kingdom above any earthly treasures. I ask this in the name of Jesus. Amen.
Wednesday, November 18, 2015
Death because of disobedience, Life through Christ
The LORD God commanded the man, saying, "From any tree of the garden you may eat freely; 17but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die."
But the serpent said to the woman, “You will not surely die.
To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’
“Cursed is the ground because of you;
through painful toil you will eat food from it
all the days of your life.
18It will produce thorns and thistles for you,
and you will eat the plants of the field.
19By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”
He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.
For if God did not spare angels when they sinned, but sent them to hell,a putting them in chains of darknessb to be held for judgment; 5if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; 6if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; 7and if he rescued Lot, a righteous man, who was distressed by the depraved conduct of the lawless 8(for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9if this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment. 10This is especially true of those who follow the corrupt desire of the fleshc and despise authority.
Warnings From Israel’s History
1For I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness.
6Now these things occurred as examples to keep us from setting our hearts on evil things as they did. 7Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in revelry.”a 8We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died. 9We should not test Christ,b as some of them did—and were killed by snakes. 10And do not grumble, as some of them did—and were killed by the destroying angel.
11These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. 12So, if you think you are standing firm, be careful that you don’t fall! 13No temptationc has overtaken you except what is common to mankind. And God is faithful; he will not let you be temptedd beyond what you can bear. But when you are tempted,e he will also provide a way out so that you can endure it.
And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.
Life Through the Spirit
1Therefore, there is now no condemnation for those who are in Christ Jesus, 2because through Christ Jesus the law of the Spirit who gives life has set youa free from the law of sin and death. 3For what the law was powerless to do because it was weakened by the flesh,b God did by sending his own Son in the likeness of sinful flesh to be a sin offering.c And so he condemned sin in the flesh, 4in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.
5Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. 7The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. 8Those who are in the realm of the flesh cannot please God.
9You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ. 10But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives lifed because of righteousness. 11And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because ofe his Spirit who lives in you.
12Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. 13For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.
14For those who are led by the Spirit of God are the children of God. 15The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship.f And by him we cry, “Abba,g Father.” 16The Spirit himself testifies with our spirit that we are God’s children. 17Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
But the serpent said to the woman, “You will not surely die.
To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’
“Cursed is the ground because of you;
through painful toil you will eat food from it
all the days of your life.
18It will produce thorns and thistles for you,
and you will eat the plants of the field.
19By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”
He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.
For if God did not spare angels when they sinned, but sent them to hell,a putting them in chains of darknessb to be held for judgment; 5if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; 6if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; 7and if he rescued Lot, a righteous man, who was distressed by the depraved conduct of the lawless 8(for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9if this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment. 10This is especially true of those who follow the corrupt desire of the fleshc and despise authority.
Warnings From Israel’s History
1For I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness.
6Now these things occurred as examples to keep us from setting our hearts on evil things as they did. 7Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in revelry.”a 8We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died. 9We should not test Christ,b as some of them did—and were killed by snakes. 10And do not grumble, as some of them did—and were killed by the destroying angel.
11These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. 12So, if you think you are standing firm, be careful that you don’t fall! 13No temptationc has overtaken you except what is common to mankind. And God is faithful; he will not let you be temptedd beyond what you can bear. But when you are tempted,e he will also provide a way out so that you can endure it.
And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.
Life Through the Spirit
1Therefore, there is now no condemnation for those who are in Christ Jesus, 2because through Christ Jesus the law of the Spirit who gives life has set youa free from the law of sin and death. 3For what the law was powerless to do because it was weakened by the flesh,b God did by sending his own Son in the likeness of sinful flesh to be a sin offering.c And so he condemned sin in the flesh, 4in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.
5Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. 7The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. 8Those who are in the realm of the flesh cannot please God.
9You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ. 10But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives lifed because of righteousness. 11And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because ofe his Spirit who lives in you.
12Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. 13For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.
14For those who are led by the Spirit of God are the children of God. 15The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship.f And by him we cry, “Abba,g Father.” 16The Spirit himself testifies with our spirit that we are God’s children. 17Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
Monday, November 9, 2015
God shows no partiality
The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?
Sunday, November 8, 2015
St Francis of Assisi
While most people today are familiar with the name Francis of Assisi and can identify statues of him in a garden, few know why this small medieval man is so famous or how he spread revival across Europe.
Radical Conversion
Born in 1181/1182 to a wealthy cloth merchant, Pietro Bernardone, and his wife Pica in the town of Assisi, high in the Umbrian hills of central Italy, Francis grew up in privilege. A spoiled young man, he led an extravagant lifestyle, throwing expensive parties for his friends and dressing in the finest silk fashions brought back from France by his father.
Desiring to add knighthood to his station in the world, Francis pursued the glory of battle when he was around twenty. The military forces of Assisi, however, were captured, and the glamour of war quickly faded for Francis as he lay sick for a year in a Perugian jail. Although he began to consider spiritual things during his imprisonment, Francis returned to a life of partying upon his release.
In 1205 he set out again to gain fame by fighting against the forces of the Holy Roman Emperor. But God had different plans for the rich young man. Encamped at Spoleto the night before battle, Francis had a dream in which the Lord spoke to him. He turned back from combat, and soon began to follow Christ.
“By their fruit you will recognize them,” declared Jesus in Matthew 7:16. To answer the question whether Francis had genuine encounter with Christ, we need to observe how he produced “fruit in keeping with repentance” (Matt 3:8). Repentance is a radical change of mind. It implies turning around 180 degrees and moving in the opposite direction. That is precisely what Francis did.
Renouncing a life of wasteful living, Francis began to give away his clothes and possessions to the poor. Rather than donning the latest silk styles, he took the humble brown robe of the peasant for the remainder of his days. Perhaps most revealing is that instead of partying all night, Francis pulled apart to spend hours with the Lord in prayer.
In addition, Francis began to love the very people who most repulsed him before he met Christ. Lepers were the lowest people in society. Consigned to reside in leper camps in the marshy areas below Assisi, they were the walking dead as their bodies and faces slowly rotted away. Francis—the young man caught up with looks and fashion—had always been revolted by the very sight of them. One day after his encounter with the Lord, however, he was riding his horse in the fields and ran across a leper. Dismounting, Francis had compassion on the man and gave his money to him. More than that, Francis saw Christ in this broken man. As Jesus asserted, “to the extent that you did it to one of these brothers of Mine . . . you did it to Me” (Matt 25:40, NAS). Francis reached out to the leper and kissed him.
Call to Ministry
Savoring time with God, Francis often stole away to the small chapel of San Damiano, a crumbling structure about a kilometer below Assisi. Here the young believer dedicated days to solitude with the Lord. At one point Christ spoke to him, “Francis, go and repair my house, which, as you see, is falling into ruin.” Taking Jesus’ words literally, Francis began to restore the dilapidated building.
Needing construction materials, Francis did what he had always done—he dipped into his family’s money. His father had never objected to the expensive parties he threw, so Francis assumed that he would not mind this donation to the church. Taking an expensive bolt of cloth, the zealous young man rode to the nearby market at Foligno where he sold both the cloth and the horse. Returning with a sack of gold coins, Francis presented the funds to the priest at San Damiano to buy building materials. Sensing that something was wrong, however, the priest refused the gift.
When Pietro found out what had happened, he was so enraged that he literally imprisoned Francis in their home. During Pietro’s next business trip, though, Francis’ mother released her son who went right back to his building project. Going from house to house in Assisi, he raised the necessary supplies to repair San Damiano.
Upon returning home, Pietro was infuriated by Francis’ shameless begging. Pietro wanted to put his son on trial. Because Francis was serving the church, however, the hearing went before the bishop. Recognizing that he needed to make a complete break from his family’s money, Francis made a radical decision. In a powerful gesture, the young man dropped all of his clothes at this father’s feet and stepped away from the life of comfort he had always known. Throwing his robe around Francis, the bishop symbolically declared that he was officially under the auspices of the church.
Itinerant Preachers
Returning to the reconstruction of San Damiano, Francis pursued a life of prayer and hard work. Soon several men joined him. Many of the first followers, like Bernard of Quintavalle, came from wealthy patrician and noble families. Laying aside their fortunes, distributing the money to the poor, and taking up the simple life of following Christ, they called themselves the Friars Minor—Little Brothers. Others came from all strata of society to become part of this emergent Christian community.
After Francis and his fellow brothers completed the refurbishment of San Damiano, they discovered that the Lord had a much larger restoration project in mind—the reformation of the whole Church in Europe! In great need of spiritual renewal, medieval Christendom was filled with compromise. In many churches people heard Scripture read only in Latin, which they did not understand, and they seldom received a sermon. Clergy were known for immoral living, and the ecclesial hierarchy pursued wealth and power. In the midst of the Church’s great prosperity, the poor went hungry and the sick had no one to care for them.
Radical Conversion
Born in 1181/1182 to a wealthy cloth merchant, Pietro Bernardone, and his wife Pica in the town of Assisi, high in the Umbrian hills of central Italy, Francis grew up in privilege. A spoiled young man, he led an extravagant lifestyle, throwing expensive parties for his friends and dressing in the finest silk fashions brought back from France by his father.
Desiring to add knighthood to his station in the world, Francis pursued the glory of battle when he was around twenty. The military forces of Assisi, however, were captured, and the glamour of war quickly faded for Francis as he lay sick for a year in a Perugian jail. Although he began to consider spiritual things during his imprisonment, Francis returned to a life of partying upon his release.
In 1205 he set out again to gain fame by fighting against the forces of the Holy Roman Emperor. But God had different plans for the rich young man. Encamped at Spoleto the night before battle, Francis had a dream in which the Lord spoke to him. He turned back from combat, and soon began to follow Christ.
“By their fruit you will recognize them,” declared Jesus in Matthew 7:16. To answer the question whether Francis had genuine encounter with Christ, we need to observe how he produced “fruit in keeping with repentance” (Matt 3:8). Repentance is a radical change of mind. It implies turning around 180 degrees and moving in the opposite direction. That is precisely what Francis did.
Renouncing a life of wasteful living, Francis began to give away his clothes and possessions to the poor. Rather than donning the latest silk styles, he took the humble brown robe of the peasant for the remainder of his days. Perhaps most revealing is that instead of partying all night, Francis pulled apart to spend hours with the Lord in prayer.
In addition, Francis began to love the very people who most repulsed him before he met Christ. Lepers were the lowest people in society. Consigned to reside in leper camps in the marshy areas below Assisi, they were the walking dead as their bodies and faces slowly rotted away. Francis—the young man caught up with looks and fashion—had always been revolted by the very sight of them. One day after his encounter with the Lord, however, he was riding his horse in the fields and ran across a leper. Dismounting, Francis had compassion on the man and gave his money to him. More than that, Francis saw Christ in this broken man. As Jesus asserted, “to the extent that you did it to one of these brothers of Mine . . . you did it to Me” (Matt 25:40, NAS). Francis reached out to the leper and kissed him.
Call to Ministry
Savoring time with God, Francis often stole away to the small chapel of San Damiano, a crumbling structure about a kilometer below Assisi. Here the young believer dedicated days to solitude with the Lord. At one point Christ spoke to him, “Francis, go and repair my house, which, as you see, is falling into ruin.” Taking Jesus’ words literally, Francis began to restore the dilapidated building.
Needing construction materials, Francis did what he had always done—he dipped into his family’s money. His father had never objected to the expensive parties he threw, so Francis assumed that he would not mind this donation to the church. Taking an expensive bolt of cloth, the zealous young man rode to the nearby market at Foligno where he sold both the cloth and the horse. Returning with a sack of gold coins, Francis presented the funds to the priest at San Damiano to buy building materials. Sensing that something was wrong, however, the priest refused the gift.
When Pietro found out what had happened, he was so enraged that he literally imprisoned Francis in their home. During Pietro’s next business trip, though, Francis’ mother released her son who went right back to his building project. Going from house to house in Assisi, he raised the necessary supplies to repair San Damiano.
Upon returning home, Pietro was infuriated by Francis’ shameless begging. Pietro wanted to put his son on trial. Because Francis was serving the church, however, the hearing went before the bishop. Recognizing that he needed to make a complete break from his family’s money, Francis made a radical decision. In a powerful gesture, the young man dropped all of his clothes at this father’s feet and stepped away from the life of comfort he had always known. Throwing his robe around Francis, the bishop symbolically declared that he was officially under the auspices of the church.
Itinerant Preachers
Returning to the reconstruction of San Damiano, Francis pursued a life of prayer and hard work. Soon several men joined him. Many of the first followers, like Bernard of Quintavalle, came from wealthy patrician and noble families. Laying aside their fortunes, distributing the money to the poor, and taking up the simple life of following Christ, they called themselves the Friars Minor—Little Brothers. Others came from all strata of society to become part of this emergent Christian community.
After Francis and his fellow brothers completed the refurbishment of San Damiano, they discovered that the Lord had a much larger restoration project in mind—the reformation of the whole Church in Europe! In great need of spiritual renewal, medieval Christendom was filled with compromise. In many churches people heard Scripture read only in Latin, which they did not understand, and they seldom received a sermon. Clergy were known for immoral living, and the ecclesial hierarchy pursued wealth and power. In the midst of the Church’s great prosperity, the poor went hungry and the sick had no one to care for them.
Although Francis loved solitude with the Lord, he sensed a calling to something more. One day Francis and two of the brothers sought the Lord for direction regarding their growing community. The Lord answered them in a clear and dramatic way. Three times they opened the Gospels and read the passage that lay before them: “Jesus said, ‘If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me’” (Matt 19:21). “He told them, ‘Take nothing for the journey—no staff, no bag, no bread, no money, no extra tunic’” (Luke 9:3). “Then he said to them all: ‘If anyone would come after me, he must deny himself and take up his cross daily and follow me’” (Luke 9:23).
With that, Francis and his fellow disciples set off to the various towns across Italy. Traveling two-by-two they preached the Gospel to people in the common language, inviting them into a personal relationship with Christ. Seeking to follow Jesus’ instructions literally, they took no extra clothes or food with them on the way. They received what provisions people donated to them, often giving most of it to the poor and infirm. They slept in homes or barns that were offered for their accommodations—else they spent the night under the stars.
Movement Explodes
In 1209 Francis and his dozen coworkers went to Rome to receive approval for their ministry. After dismissing the ragged group of brown-robed preachers without even speaking to them, Pope Innocent III had a dream. That night he saw the cathedral of Rome beginning to crumble. Suddenly it was upheld by one of these peasant-looking men in brown robes. Calling Francis and his companions to himself the next day, Innocent gave approval to their ministry.
Revival fires spread rapidly across Italy as the Little Brothers declared the Gospel and invited people into a relationship with Jesus. Lepers were cared for and the poor were fed. Everywhere people began to see the love of Jesus lived out in the ministry of Francis and his colleagues.
Others enlisted, and soon hundreds of Franciscans traversed the countryside. In 1217—after just eight years—no less than 5000 men had joined their numbers as itinerant preachers! Assembling as a whole group that year, the Friars Minor encouraged each other in the Lord and laid plans for ministry across Europe. Over the following decades these traveling evangelists led untold numbers into vital faith in Christ.
From article:
http://www1.cbn.com/churchandministry/the-st.-francis-revival
With that, Francis and his fellow disciples set off to the various towns across Italy. Traveling two-by-two they preached the Gospel to people in the common language, inviting them into a personal relationship with Christ. Seeking to follow Jesus’ instructions literally, they took no extra clothes or food with them on the way. They received what provisions people donated to them, often giving most of it to the poor and infirm. They slept in homes or barns that were offered for their accommodations—else they spent the night under the stars.
Movement Explodes
In 1209 Francis and his dozen coworkers went to Rome to receive approval for their ministry. After dismissing the ragged group of brown-robed preachers without even speaking to them, Pope Innocent III had a dream. That night he saw the cathedral of Rome beginning to crumble. Suddenly it was upheld by one of these peasant-looking men in brown robes. Calling Francis and his companions to himself the next day, Innocent gave approval to their ministry.
Revival fires spread rapidly across Italy as the Little Brothers declared the Gospel and invited people into a relationship with Jesus. Lepers were cared for and the poor were fed. Everywhere people began to see the love of Jesus lived out in the ministry of Francis and his colleagues.
Others enlisted, and soon hundreds of Franciscans traversed the countryside. In 1217—after just eight years—no less than 5000 men had joined their numbers as itinerant preachers! Assembling as a whole group that year, the Friars Minor encouraged each other in the Lord and laid plans for ministry across Europe. Over the following decades these traveling evangelists led untold numbers into vital faith in Christ.
From article:
http://www1.cbn.com/churchandministry/the-st.-francis-revival
The Lord is my healer, The Lord is my shield, The Lord is my strength
Do not be wise in your own eyes; Fear the LORD and turn away from evil. It will be healing to your body And refreshment to your bones. Prov 3:7-8
The LORD will guide you continually, giving you water when you are dry and restoring your strength. You will be like a well-watered garden, like an ever-flowing spring.
Isa 58:11
A joyful heart is good medicine, But a broken spirit dries up the bones. Prov 17:22
My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart.
For they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance, for from it flow the springs of life. Prov 4:20-23
Jesus answered, "It is written: 'Man shall not live on bread alone, but on every word that comes from the mouth of God.'"
"Honor your father and your mother, so that you may live long in the land the LORD your God is giving you. Exo 20:12
You shall walk in all the way that the LORD your God has commanded you, that you may live, and that it may go well with you, and that you may live long in the land that you shall possess.
Deut 5:33
"'Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the LORD your God.
Leviticus 19:31
Someone may say to you, "Let's ask the mediums and those who consult the spirits of the dead. With their whisperings and mutterings, they will tell us what to do." But shouldn't people ask God for guidance? Should the living seek guidance from the dead? Look to God's instructions and teachings! People who contradict his word are completely in the dark. Isa 8:19-20
The events of Asa’s reign, from beginning to end, are written in the book of the kings of Judah and Israel. In the thirty-ninth year of his reign Asa was afflicted with a disease in his feet. Though his disease was severe, even in his illness he did not seek help from the Lord, but only from the physicians. Then in the forty-first year of his reign Asa died and rested with his ancestors. They buried him in the tomb that he had cut out for himself in the City of David. They laid him on a bier covered with spices and various blended perfumes, and they made a huge fire in his honor. 2 Cor 16:11-14
Jehoram King of Judah
4When Jehoram established himself firmly over his father’s kingdom, he put all his brothers to the sword along with some of the officials of Israel. 5Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. 6He followed the ways of the kings of Israel, as the house of Ahab had done, for he married a daughter of Ahab. He did evil in the eyes of the Lord. 7Nevertheless, because of the covenant the Lord had made with David, the Lord was not willing to destroy the house of David. He had promised to maintain a lamp for him and his descendants forever.
8In the time of Jehoram, Edom rebelled against Judah and set up its own king. 9So Jehoram went there with his officers and all his chariots. The Edomites surrounded him and his chariot commanders, but he rose up and broke through by night. 10To this day Edom has been in rebellion against Judah.
Libnah revolted at the same time, because Jehoram had forsaken the Lord, the God of his ancestors. 11He had also built high places on the hills of Judah and had caused the people of Jerusalem to prostitute themselves and had led Judah astray.
12Jehoram received a letter from Elijah the prophet, which said:
“This is what the Lord, the God of your father David, says: ‘You have not followed the ways of your father Jehoshaphat or of Asa king of Judah. 13But you have followed the ways of the kings of Israel, and you have led Judah and the people of Jerusalem to prostitute themselves, just as the house of Ahab did. You have also murdered your own brothers, members of your own family, men who were better than you. 14So now the Lord is about to strike your people, your sons, your wives and everything that is yours, with a heavy blow. 15You yourself will be very ill with a lingering disease of the bowels, until the disease causes your bowels to come out.’ ”
16The Lord aroused against Jehoram the hostility of the Philistines and of the Arabs who lived near the Cushites. 17They attacked Judah, invaded it and carried off all the goods found in the king’s palace, together with his sons and wives. Not a son was left to him except Ahaziah,b the youngest.
18After all this, the Lord afflicted Jehoram with an incurable disease of the bowels. 19In the course of time, at the end of the second year, his bowels came out because of the disease, he died in great pain. His people made no funeral fire in his honor, as they had for his predecessors.
20Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. He passed away, to no one’s regret, and was buried in the City of David, but not in the tombs of the kings.
2 Chron 21:4-20
I did this so you would trust not in human wisdom but in the power of God.
1 Cor 2:5
The LORD will guide you continually, giving you water when you are dry and restoring your strength. You will be like a well-watered garden, like an ever-flowing spring.
Isa 58:11
A joyful heart is good medicine, But a broken spirit dries up the bones. Prov 17:22
My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart.
For they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance, for from it flow the springs of life. Prov 4:20-23
Jesus answered, "It is written: 'Man shall not live on bread alone, but on every word that comes from the mouth of God.'"
"Honor your father and your mother, so that you may live long in the land the LORD your God is giving you. Exo 20:12
You shall walk in all the way that the LORD your God has commanded you, that you may live, and that it may go well with you, and that you may live long in the land that you shall possess.
Deut 5:33
"'Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the LORD your God.
Leviticus 19:31
Someone may say to you, "Let's ask the mediums and those who consult the spirits of the dead. With their whisperings and mutterings, they will tell us what to do." But shouldn't people ask God for guidance? Should the living seek guidance from the dead? Look to God's instructions and teachings! People who contradict his word are completely in the dark. Isa 8:19-20
The events of Asa’s reign, from beginning to end, are written in the book of the kings of Judah and Israel. In the thirty-ninth year of his reign Asa was afflicted with a disease in his feet. Though his disease was severe, even in his illness he did not seek help from the Lord, but only from the physicians. Then in the forty-first year of his reign Asa died and rested with his ancestors. They buried him in the tomb that he had cut out for himself in the City of David. They laid him on a bier covered with spices and various blended perfumes, and they made a huge fire in his honor. 2 Cor 16:11-14
Jehoram King of Judah
4When Jehoram established himself firmly over his father’s kingdom, he put all his brothers to the sword along with some of the officials of Israel. 5Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. 6He followed the ways of the kings of Israel, as the house of Ahab had done, for he married a daughter of Ahab. He did evil in the eyes of the Lord. 7Nevertheless, because of the covenant the Lord had made with David, the Lord was not willing to destroy the house of David. He had promised to maintain a lamp for him and his descendants forever.
8In the time of Jehoram, Edom rebelled against Judah and set up its own king. 9So Jehoram went there with his officers and all his chariots. The Edomites surrounded him and his chariot commanders, but he rose up and broke through by night. 10To this day Edom has been in rebellion against Judah.
Libnah revolted at the same time, because Jehoram had forsaken the Lord, the God of his ancestors. 11He had also built high places on the hills of Judah and had caused the people of Jerusalem to prostitute themselves and had led Judah astray.
12Jehoram received a letter from Elijah the prophet, which said:
“This is what the Lord, the God of your father David, says: ‘You have not followed the ways of your father Jehoshaphat or of Asa king of Judah. 13But you have followed the ways of the kings of Israel, and you have led Judah and the people of Jerusalem to prostitute themselves, just as the house of Ahab did. You have also murdered your own brothers, members of your own family, men who were better than you. 14So now the Lord is about to strike your people, your sons, your wives and everything that is yours, with a heavy blow. 15You yourself will be very ill with a lingering disease of the bowels, until the disease causes your bowels to come out.’ ”
16The Lord aroused against Jehoram the hostility of the Philistines and of the Arabs who lived near the Cushites. 17They attacked Judah, invaded it and carried off all the goods found in the king’s palace, together with his sons and wives. Not a son was left to him except Ahaziah,b the youngest.
18After all this, the Lord afflicted Jehoram with an incurable disease of the bowels. 19In the course of time, at the end of the second year, his bowels came out because of the disease, he died in great pain. His people made no funeral fire in his honor, as they had for his predecessors.
20Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. He passed away, to no one’s regret, and was buried in the City of David, but not in the tombs of the kings.
2 Chron 21:4-20
I did this so you would trust not in human wisdom but in the power of God.
1 Cor 2:5
Wednesday, November 4, 2015
Reminder
Then He said to them, "Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions."
Dishonest money dwindles away, but whoever gathers money little by little makes it grow.
Do not wear yourself out to get rich; do not trust your own cleverness.
people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction.
Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.” As it is, you boast in your arrogant schemes. All such boasting is evil. If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.
Dishonest money dwindles away, but whoever gathers money little by little makes it grow.
Do not wear yourself out to get rich; do not trust your own cleverness.
people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction.
Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.” As it is, you boast in your arrogant schemes. All such boasting is evil. If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.
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