Wednesday, August 5, 2009
Tuesday, August 4, 2009
John 5:24-29 (ESV)
Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.
25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment"
25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment"
Monday, August 3, 2009
Saturday, August 1, 2009
You Don't Look So Good
You Don't Look So Good: "You Don't Look So Good
When humorist Erma Bombeck saw her new passport photo, she gasped, 'Anyone who looks like that is too sick to travel!' Getting a good look at yourself can be deflating to say the least.
It might surprise you to know that when you look in the mirror in your bathroom you don't really see yourself. You see the exact opposite of yourself. Your left ear is on the right side and your right ear is on the left side. Spiritually, most people think that they are looking pretty good, compared to others. But are we seeing the truth?
Physicist David Thomas made a curved mirror in 1975 that actually reflects the correct image of the one staring at it. The Bible is that kind of mirror for the soul. When you look at it, you will see exactly what you are like before God.
What does the Bible say you look like?
Paul gathered some Old Testament Scriptures to make an accurate portrait for us. He said,
'There is no one righteous, not even one;
There is no one who understands, no one who searches for God.
All have turned away and together become worthless.
There is no one who does good, not even one.'
You're not righteous. Jesus once called some of the most religious people of His day, 'white-washed tombs filled with dead men's bones'—not very flattering, but perfectly accurate from the Holy One's perspective. One man may appear to be righteous before another man, but before God there is no one truly righteous. The only righteousness that God accepts is His own. To stand before God in our own righteousness is certain rejection.
You have no understanding. A professor may give a lecture on 'The Nature of Biblical Conversion' and state every fact accurately, yet not understand. When he comes into the teacher's lounge he ridicules the beliefs he just articulated. Sh"
When humorist Erma Bombeck saw her new passport photo, she gasped, 'Anyone who looks like that is too sick to travel!' Getting a good look at yourself can be deflating to say the least.
It might surprise you to know that when you look in the mirror in your bathroom you don't really see yourself. You see the exact opposite of yourself. Your left ear is on the right side and your right ear is on the left side. Spiritually, most people think that they are looking pretty good, compared to others. But are we seeing the truth?
Physicist David Thomas made a curved mirror in 1975 that actually reflects the correct image of the one staring at it. The Bible is that kind of mirror for the soul. When you look at it, you will see exactly what you are like before God.
What does the Bible say you look like?
Paul gathered some Old Testament Scriptures to make an accurate portrait for us. He said,
'There is no one righteous, not even one;
There is no one who understands, no one who searches for God.
All have turned away and together become worthless.
There is no one who does good, not even one.'
You're not righteous. Jesus once called some of the most religious people of His day, 'white-washed tombs filled with dead men's bones'—not very flattering, but perfectly accurate from the Holy One's perspective. One man may appear to be righteous before another man, but before God there is no one truly righteous. The only righteousness that God accepts is His own. To stand before God in our own righteousness is certain rejection.
You have no understanding. A professor may give a lecture on 'The Nature of Biblical Conversion' and state every fact accurately, yet not understand. When he comes into the teacher's lounge he ridicules the beliefs he just articulated. Sh"
The Third Commandment A.W.Pink
“Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain” (Ex. 20:7). As the second commandment concerns the manner in which God is to be worshipped (namely, according to His revealed will), so this one bids us worship Him with that frame of spirit which is agreeable to the dignity and solemnity of such an exercise and the majesty of Him with whom we have to do: that is, with the utmost sincerity, humility and reverence. “Fear this glorious and fearful name, THE LORD THY GOD” (Deut. 28:58). O, what high thoughts we ought to entertain of such a Being! In what holy awe should we stand of Him! “The end of this Precept is that the Lord will have the majesty of His name to be held inviolably sacred by us. Whatever we think and whatever we say of Him should savour of His excellency, correspond to the sacred sublimity of His name, and tend to the exaltation of His magnificence” (Calvin). Any thing pertaining to God should be spoken of with the greatest sobriety.
Let us first endeavour to point out the scope and comprehensiveness of this commandment. By the Name of the Lord our God is signified God Himself as He is made known to us, including everything through which He has been pleased to reveal Himself: His Word, His titles, His attributes, His ordinances, His works. The Name of God stands for His very nature and being, as in Psa. 20:1; 135:3; John 1:12 etc. Sometimes the Name of God is taken for the entire system of Divine Truth: “we will walk in the Name of the Lord our God” (Micah 4:5) — in that way of Truth and worship which He has appointed. “I have manifested Thy Name unto the men Thou gavest Me” (John 17:6) — instructed them in the Heavenly doctrine. But usually, and more specifically, the Name of God refers to that by which He is called and made known to us. To “take His Name” means to employ or make use of the same, as the Object of our thoughts or the Subject of our speech. Not to take His Name “in vain” is the negative way of saying it must be held in the utmost awe and used holily in thought and word and deed.
It will thus be seen that this Commandment requires us to make mention of the Name of God. Since He has given us so many and gracious discoveries of Himself, it would evince the vilest contempt of the greatest of privileges if we expressed no regard to those discoveries and made no use of the same. Those who make no religious profession and desire not to be instructed in those things which relate to the Divine glory are guilty of thus slighting the Most High. But we make use of God’s Name in public worship, in private prayer, and when taking religious oaths or making solemn vows. When we draw nigh to God in prayer, we should adore the Divine perfections with a becoming humility, as did Abraham (Gen. 18:27), Jacob (Gen. 32:10), Moses (Ex. 15:11), Solomon (1 Kings 8:33), Hezekiah (2 Kings 9:25), Daniel (9:4), the inhabitants of Heaven (Rev. 4:10, 11). Negatively, this Commandment prohibits all dishonouring thoughts of God, all needless, flippant, profane or blasphemous mention of Him, any irreverent use of His Word, any murmurings against His Providence, any abuse of anything by which He has made Himself known.
Let us now point out more specifically some of the ways in which God’s name may be taken in vain. First, when it is used without propounding to ourselves a due end. And there are but two ends which can warrant our use of any of His names, titles or attributes: His glory and the edification of ourselves and others. Whatsoever is besides these is frivolous and evil, affording no sufficient ground for us to make mention of such a great and holy Name, which is so full of glory and majesty. Unless our speech be designedly directed to the advancement of the Divine glory or the promotion of the benefit of those to whom we speak, we are not justified in having God’s ineffable Name upon our lips. He accounts Himself highly insulted when we mention His name to idle purpose.
God’s Name is taken in vain by us when we use it without due consideration and reverence. Whensoever we make mention of Him before whom the seraphim veil their faces, we ought seriously and solemnly to ponder His infinite majesty and glory, and bow our hearts in deepest prostration before that Name. They who think and speak of the great God promiscuously and at random, how can they use His Name with reverence when all the rest of their discourse is filled with froth and vanity That Name is not to be sported with and tossed to and fro upon every light tongue. O my reader, form the habit of solemnly considering whose Name it is you are about to utter, that it is the Name of Him who is present with thee, hearing thee pronounce it, who is jealous of His honour, and who will dreadfully avenge Himself upon those who have slighted Him.
God’s Name is used in vain when it is employed hypocritically, when we profess to be His people and are not. Israel of old was guilty of this sin: “Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which sware by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness” (Isa. 48:1) — they used the Name of God, but did not obey the revelation contained therein, and so violated this Third Commandment: compare Matt. 7:22, 23. When using the Name of God, we must do so in a way which is true to its meaning and to its implications, otherwise He says to us, “Why call ye Me, Lord, Lord, and do not the things which I say?” (Luke 6:46). In like manner, we are guilty of this awful sin when we perform holy duties lightly and mechanically, our affections not being in them. Prayer without practice is blasphemy, and to speak to God with our lips while our hearts are far from Him is but a mocking of Him and an increasing of our condemnation.
God’s Name is taken in vain when we sware lightly and irreverently, using the Name of God with as little respect as we would show to that of a man, or wl1en we sware falsely and are guilty of perjury. When we are placed on oath and we attest that to be true which we do not know to be true, or which we know to be false, we are guilty of one of the gravest sins which man can possibly commit, for he has solemnly called upon the great God to witness that which the father of lies has prompted him to speak. “He that swareth in the earth shall swan by the God of Truth” (Isa. 65:16), and therefore it behooves him to consider well whether what he deposeth be true or not. Alas, oaths have become so excessively multiplied among us — being interwoven, as it were, into the body politic — and so generally disregarded, that the enormity of this offence is scarcely considered. Let none of you imagine evil in your hearts against his neighbour; and love no false oaths, for all these are things that I hate, saith the Lord” (Zech. 8:17).
And what shall be said of that vast throng of profane swearers who pollute our language and wound our ears, by a vile mixture of execrations and blasphemies in their common conversation! “Their throat is an open sepulchre . . . the poison of asps is under their lips: whose mouth is full of cursing and bitterness” (Rom. 3:13, 14). Utterly vain is their thoughtless plea that they mean no harm: vain their excuse that all their companions do the same: vain their plea that it is merely to relieve their feelings — what a madness is it when men anger thee, to strike against God and provoke Him far more than others can provoke thee! But though their fellows do not censure, the police arrest, or the magistrate punish them (as the law of our land requires), yet The Lord will not hold him guiltless that taketh His Name in vain.” “As he loved cursing, so let it come unto him . . . as he clothed himself with cursing like as with his garment, so let it come into his bowels like water” (Psa. 109:17, 18). God is dreadfully incensed by this sin, and in the common commission of this Heaven-insulting crime our country has incurred terrible guilt.
It has become almost impossible to walk the streets or enter mixed company without hearing the sacred Name of God treated with blasphemous contempt. The novels of the day, the stage, and even the wireless, are terrible offenders, and without doubt, this is one of the fearful sins against Himself for which God is now pouring out His judgments upon us. Of old, He said unto Israel, “Because of swearing (cursing) the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil” (Jer. 23:10). And He is still the same: “The Lord will not hold him guiltless that taketh His Name in vain.” Sore punishment shall be his portion, if not in his life, then most assuredly so, eternally so, in the life to come. A .W.P.
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Let us first endeavour to point out the scope and comprehensiveness of this commandment. By the Name of the Lord our God is signified God Himself as He is made known to us, including everything through which He has been pleased to reveal Himself: His Word, His titles, His attributes, His ordinances, His works. The Name of God stands for His very nature and being, as in Psa. 20:1; 135:3; John 1:12 etc. Sometimes the Name of God is taken for the entire system of Divine Truth: “we will walk in the Name of the Lord our God” (Micah 4:5) — in that way of Truth and worship which He has appointed. “I have manifested Thy Name unto the men Thou gavest Me” (John 17:6) — instructed them in the Heavenly doctrine. But usually, and more specifically, the Name of God refers to that by which He is called and made known to us. To “take His Name” means to employ or make use of the same, as the Object of our thoughts or the Subject of our speech. Not to take His Name “in vain” is the negative way of saying it must be held in the utmost awe and used holily in thought and word and deed.
It will thus be seen that this Commandment requires us to make mention of the Name of God. Since He has given us so many and gracious discoveries of Himself, it would evince the vilest contempt of the greatest of privileges if we expressed no regard to those discoveries and made no use of the same. Those who make no religious profession and desire not to be instructed in those things which relate to the Divine glory are guilty of thus slighting the Most High. But we make use of God’s Name in public worship, in private prayer, and when taking religious oaths or making solemn vows. When we draw nigh to God in prayer, we should adore the Divine perfections with a becoming humility, as did Abraham (Gen. 18:27), Jacob (Gen. 32:10), Moses (Ex. 15:11), Solomon (1 Kings 8:33), Hezekiah (2 Kings 9:25), Daniel (9:4), the inhabitants of Heaven (Rev. 4:10, 11). Negatively, this Commandment prohibits all dishonouring thoughts of God, all needless, flippant, profane or blasphemous mention of Him, any irreverent use of His Word, any murmurings against His Providence, any abuse of anything by which He has made Himself known.
Let us now point out more specifically some of the ways in which God’s name may be taken in vain. First, when it is used without propounding to ourselves a due end. And there are but two ends which can warrant our use of any of His names, titles or attributes: His glory and the edification of ourselves and others. Whatsoever is besides these is frivolous and evil, affording no sufficient ground for us to make mention of such a great and holy Name, which is so full of glory and majesty. Unless our speech be designedly directed to the advancement of the Divine glory or the promotion of the benefit of those to whom we speak, we are not justified in having God’s ineffable Name upon our lips. He accounts Himself highly insulted when we mention His name to idle purpose.
God’s Name is taken in vain by us when we use it without due consideration and reverence. Whensoever we make mention of Him before whom the seraphim veil their faces, we ought seriously and solemnly to ponder His infinite majesty and glory, and bow our hearts in deepest prostration before that Name. They who think and speak of the great God promiscuously and at random, how can they use His Name with reverence when all the rest of their discourse is filled with froth and vanity That Name is not to be sported with and tossed to and fro upon every light tongue. O my reader, form the habit of solemnly considering whose Name it is you are about to utter, that it is the Name of Him who is present with thee, hearing thee pronounce it, who is jealous of His honour, and who will dreadfully avenge Himself upon those who have slighted Him.
God’s Name is used in vain when it is employed hypocritically, when we profess to be His people and are not. Israel of old was guilty of this sin: “Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which sware by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness” (Isa. 48:1) — they used the Name of God, but did not obey the revelation contained therein, and so violated this Third Commandment: compare Matt. 7:22, 23. When using the Name of God, we must do so in a way which is true to its meaning and to its implications, otherwise He says to us, “Why call ye Me, Lord, Lord, and do not the things which I say?” (Luke 6:46). In like manner, we are guilty of this awful sin when we perform holy duties lightly and mechanically, our affections not being in them. Prayer without practice is blasphemy, and to speak to God with our lips while our hearts are far from Him is but a mocking of Him and an increasing of our condemnation.
God’s Name is taken in vain when we sware lightly and irreverently, using the Name of God with as little respect as we would show to that of a man, or wl1en we sware falsely and are guilty of perjury. When we are placed on oath and we attest that to be true which we do not know to be true, or which we know to be false, we are guilty of one of the gravest sins which man can possibly commit, for he has solemnly called upon the great God to witness that which the father of lies has prompted him to speak. “He that swareth in the earth shall swan by the God of Truth” (Isa. 65:16), and therefore it behooves him to consider well whether what he deposeth be true or not. Alas, oaths have become so excessively multiplied among us — being interwoven, as it were, into the body politic — and so generally disregarded, that the enormity of this offence is scarcely considered. Let none of you imagine evil in your hearts against his neighbour; and love no false oaths, for all these are things that I hate, saith the Lord” (Zech. 8:17).
And what shall be said of that vast throng of profane swearers who pollute our language and wound our ears, by a vile mixture of execrations and blasphemies in their common conversation! “Their throat is an open sepulchre . . . the poison of asps is under their lips: whose mouth is full of cursing and bitterness” (Rom. 3:13, 14). Utterly vain is their thoughtless plea that they mean no harm: vain their excuse that all their companions do the same: vain their plea that it is merely to relieve their feelings — what a madness is it when men anger thee, to strike against God and provoke Him far more than others can provoke thee! But though their fellows do not censure, the police arrest, or the magistrate punish them (as the law of our land requires), yet The Lord will not hold him guiltless that taketh His Name in vain.” “As he loved cursing, so let it come unto him . . . as he clothed himself with cursing like as with his garment, so let it come into his bowels like water” (Psa. 109:17, 18). God is dreadfully incensed by this sin, and in the common commission of this Heaven-insulting crime our country has incurred terrible guilt.
It has become almost impossible to walk the streets or enter mixed company without hearing the sacred Name of God treated with blasphemous contempt. The novels of the day, the stage, and even the wireless, are terrible offenders, and without doubt, this is one of the fearful sins against Himself for which God is now pouring out His judgments upon us. Of old, He said unto Israel, “Because of swearing (cursing) the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil” (Jer. 23:10). And He is still the same: “The Lord will not hold him guiltless that taketh His Name in vain.” Sore punishment shall be his portion, if not in his life, then most assuredly so, eternally so, in the life to come. A .W.P.
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The Moral Law a Rule of Obedience by Samuel Bolton (1606-1654)
The Moral Law a Rule of Obedience by Samuel Bolton (1606-1654):
"THE MORAL LAW
A RULE OF OBEDIENCE
by Samuel Bolton
QUERY I: Are Christians freed from the moral law as a rule of obedience?
Our text (John 8.36) is the main basis whereon this doctrine of Christian freedom is built. But many have endeavoured to build their own superstructures, hay and stubble, upon it, which the foundation will never bear. Indeed, there are so many opinions which plead patronage from this doctrine that I conceive it is my great work to vindicate so excellent a doctrine as this is-true Christian freedom - from those false, and I may say licentious, doctrines which are fastened and fathered upon it. I must show you that neither this doctrine, nor yet this text, will afford countenance to, or contribute any strength to the positions and opinions which some would seem to deduce from it and build upon it.
"THE MORAL LAW
A RULE OF OBEDIENCE
by Samuel Bolton
QUERY I: Are Christians freed from the moral law as a rule of obedience?
Our text (John 8.36) is the main basis whereon this doctrine of Christian freedom is built. But many have endeavoured to build their own superstructures, hay and stubble, upon it, which the foundation will never bear. Indeed, there are so many opinions which plead patronage from this doctrine that I conceive it is my great work to vindicate so excellent a doctrine as this is-true Christian freedom - from those false, and I may say licentious, doctrines which are fastened and fathered upon it. I must show you that neither this doctrine, nor yet this text, will afford countenance to, or contribute any strength to the positions and opinions which some would seem to deduce from it and build upon it.
Human Nature in its Fourfold State
Human Nature in its Fourfold State:
"Section I. MAN'S LIFE IS VANITY
'For I know that you will bring me to death, and to the house appointed for all living.' Job 30:23.
I come now to discourse of man's eternal state, into which he enters by death. Of this entrance, Job takes a solemn serious view, in the words of the text, which contain a general truth, and a particular application of it. The general truth is supposed; namely, that all men must, by death, remove out of this world; they must die. But where must they go? They must go to the house appointed for all living; to the grave, that darksome, gloomy, solitary house, in the land of forgetfulness. Wherever the body is laid up until the resurrection, there, as to a dwelling-house, death brings us home. While we are in the body, we are but in a lodging-house, in an inn, on our way homeward. When we come to our grave, we come to our home, our long home, Eccl. 12:5.
All living must be inhabitants of this house, good and bad, old and young. Man's life is a stream, running into death's devouring deeps. Those who now live in palaces, must leave them, and go home to this house; and those who have not where to lay their heads, shall thus have a house at length. It is appointed for all, by Him whose counsel shall stand. This appointment cannot be shifted; it is a law which mortals cannot transgress. Job's application of this general truth to himself, is expressed in these words: 'For I know that you will bring me to death, and to the house appointed for all living.' He knew, that he must meet with death; that his soul and body must part; that God, who had set the time, would certainly see it kept. Sometimes Job was inviting death to come to him, and carry him home to its house; yes, he was in the hazard of running to it before the time"
"Section I. MAN'S LIFE IS VANITY
'For I know that you will bring me to death, and to the house appointed for all living.' Job 30:23.
I come now to discourse of man's eternal state, into which he enters by death. Of this entrance, Job takes a solemn serious view, in the words of the text, which contain a general truth, and a particular application of it. The general truth is supposed; namely, that all men must, by death, remove out of this world; they must die. But where must they go? They must go to the house appointed for all living; to the grave, that darksome, gloomy, solitary house, in the land of forgetfulness. Wherever the body is laid up until the resurrection, there, as to a dwelling-house, death brings us home. While we are in the body, we are but in a lodging-house, in an inn, on our way homeward. When we come to our grave, we come to our home, our long home, Eccl. 12:5.
All living must be inhabitants of this house, good and bad, old and young. Man's life is a stream, running into death's devouring deeps. Those who now live in palaces, must leave them, and go home to this house; and those who have not where to lay their heads, shall thus have a house at length. It is appointed for all, by Him whose counsel shall stand. This appointment cannot be shifted; it is a law which mortals cannot transgress. Job's application of this general truth to himself, is expressed in these words: 'For I know that you will bring me to death, and to the house appointed for all living.' He knew, that he must meet with death; that his soul and body must part; that God, who had set the time, would certainly see it kept. Sometimes Job was inviting death to come to him, and carry him home to its house; yes, he was in the hazard of running to it before the time"
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