Building the House of God

For “to me”: A Christian’s Hope

Philippians 1:21 For to me to live is Christ, and to die is gain.

I recently heard this verse referenced at a graveside, and as we are often wont to do, summarized as “to live is Christ, and to die is gain.” I have no criticism of that, as we generally understand it in that context. However, the three short introductory words are very potent.

“For to me” encompasses a Christian’s hope.

“To me” demonstrates that this is not a universal truth for all people. It is a truth for Paul (to me), and for people in the same category as Paul – born again believers. Unbelievers do not live in Christ and do not gain in death.

“To me” enforces that this statement is not just an abstract notion, but concrete reality. In life Christ lives in us (Galatians 2:20). In life Christ is the matter (Hebrew 12:1-2) and the goal (Titus 2:13). In death we gain relief (Revelation 21:4) and rest (Revelation 14:13). In death we gain reward (2 Timothy 4:6-8), gain union (v. 23; 2 Corinthians 5:8) and reunion (1 Thessalonians 4:13-14).

Epileptic or Lunatic

Did the NKJV translators believe epilepsy is caused by demon possession?[i] Or do they possibly believe the possession described here is not real, but rather figurative? Or something else?[ii]

• Matthew 17:15 AKJV: Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
• Matthew 17:15 NKJV: “Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.

• Epileptic, noun. A person affected by epilepsy (a disorder of the nervous system, characterized either by mild, episodic loss of attention or sleepiness petit mal or by severe convulsions with loss of consciousness grand mal.)
• Lunatic (lunatick), noun. A person affected with a severely disordered state of mind.

Lunatick or Epileptic? The Greek word is σεληνιάζεται, which means “lunatic” or “moonstruck.”[iii] Epileptic is a modern interpretation or application.

Whether reading in the King James Bible or a modern translation, the context is clear that this is a case of devil- or demon possession. Jesus rebuked the devil, and the devil was cast out of the man’s son. Again, I ask, do the NKJV translators believe epilepsy is caused by demon possession, or do they possibly believe the possession described here is not real? Or something else? Many modernists reject that Jesus was literally casting out devils. They ascribe this to ignorance of medical conditions. For example, William Barclay writes from his high modern horse, “As was inevitable in that age [emphasis mine], the father attributed the boy’s condition to the malign influence of evil spirits.” In other words, such medical problems as epilepsy were merely associated with demon possession because the people were ignorant and did not know any better! Such an accusation, however, means the inspired writers—and the one who inspired them to write—must have also been ignorant of the cause! God forbid! Do the NKJV translators side with the modernists against God?

Notice also that there are parallel accounts of this incident recorded in Mark 9:14-27 and Luke 9:37-42. These accounts also clearly point to an evil spirit that Jesus cast out. Textual scholars can be like politicians. Politicians create political problems so they can remain relevant by solving them. Scholars create Bible text problems to they can remain relevant by solving them. I think the simple solution is to leave “epilepsy” out of the equation. Doing so stops short of seeming to make a modern medical diagnosis. Most folks today think epilepsy is a neurological disorder caused by abnormal electrical activity in the brain, and has nothing to do with demon possession. Whatever the “medical diagnosis” of the boy in Matthew 17, it is clear from the Bible that it was caused by the activity of an evil spirit.[iv] Let God be true, but every man a liar.

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[i] And other modern translations, including: ASV, AMP, CEB, CEV, CJB, ESVUK, EXB, GNT, ICB, ISV, MEV, NCB, NCV, NRSV, OJB, RSV, WEB. Interestingly, the LSB and NASB do not use epileptic.
[ii] Some commentators try to either explain or compromise the situation by allowing that some but not all cases of epilepsy are caused by evil spirits. It is notable that in the Believers Bible Commentary edited by Art Farstad and based on the NKJV, William MacDonald attributes this to be an epileptic seizure caused by Satan, pp. 1270-1271. Harold Fowler approaches it similarly, stating, “The child is an epileptic, but not just an epileptic, because this physical malady is merely the background upon which his demon possession is superimposed. Rather, the cause of the epilepsy and its accompanying symptoms was a demon…Although the NT does not teach that all, or even most, cases of epilepsy were produced by demonic power, this one was.” (The Gospel of Matthew, Volume Three. Joplin, MO: College Press, 1978, p. 620). The liberal Lutheran Ulrich Luz does not like the demonic explanation of the text and seeks to spiritualize it positively for modern readers: “Illnesses such as epilepsy do not conform to the human image willed by God, and the struggle against it takes place with the will of Christ and by his power” (Matthew 8-20, English translation by James E. Crouch. Minneapolis, MN: Fortress Press, 2001, p. 408).
[iii] The modern NET Bible gives this note on Matthew 17:15: “tn Grk ‘he is moonstruck,’ possibly meaning ‘lunatic’ (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).” From the root σεληνιάζομαι (lunatic), see also Matthew 4:24.
[iv] To be clear, I am not offering any diagnoses of any modern seizures. I am interpreting this case in the Bible in its context. The physical problem was caused by devils.

Parallels between Adam and Noah

Interesting commentary.

Parallels between Adam and the Original Creation and Noah and the Re-Creation.

The Flood defaces the original creation headed by Adam and cleanses the earth for its re-creation headed by Noah. Warren Gage notes striking parallels between the prediluvian and postdiluvian worlds, making Adam the father of all humanity and Noah its father in the postdiluvian world. (1) Both ‘worlds’ are created out of a watery chaos in closely parallel acts (see phases of re-creation below). (2) Both Adam and Noah are uniquely associated with the ‘image of God,’ ‘in the Adam narrative as the basis of man’s identity and in the Noah narrative as the basis of man’s protection’ (Gen. 1:27; 5:1-3). (3) Both ‘walk with God’  (3:8; 6:9). (4) Both rule the animals: Adam by naming (2:19), Noah by preserving (7:15). (5) God repeats almost verbatim his commission to be fruitful, to multiply, and to rule the earth (1:28-30, 9:1-7). (6) Both work the ‘ground’ (cf. 3:17-19; 9:20). (7) Both follow a similar pattern of sinning, the former by eating and the latter by drinking (3:6; 9:21). (8) The immediate result of their sin is shameful nakedness (3:7; 9:21), connected with ‘knowing’ (3:5; 9:24) and being clothed by another (3:21; 9:23). (9) Both have three named sons (4:1-2, 25; 6:10). (10) As a remote result from Adam's sin, judgment falls on all; from Noah’s, a curse on Canaan. (11) Among their three sons is judgment and hope, division into elect and nonelect. The conflict between the seed of the Serpent (i.e., the curse-laden Cainites) and the seed of the woman (i.e., the Yahweh-worshiping Sethites), is now carried on between the cursed seed of Canaan and the seed of Shem, whose God is the Lord. In addition, in both halves of the Prehistory (books 1-3 and 4-6), human disobedience impinges on the heavenly sphere and God responds using the first-person plural (‘like one of us’; ‘let us’; 3:22; 11:7), and alienation is part of his judicial sentence (from the Garden of Eden and from Shinar; 3:24; 11:9; cf. 4:12).”

Bruce K. Waltke, Cathi J. Fredricks, Genesis: a Commentary, Grand Rapids, MI: Zondervan, 2001, pp. 127-128.

[Note: Waltke’s commentary says that his parallel list is a modification and supplementing of Gage’s parallels, p. 127).]

Seven progressive phases of renewing creation in Noah’s day parallel the first week of creation.

Precreation

• 1:2 earth, deep, Spirit, waters
• 8:1b-2 wind, earth, waters, deep

Day 2

• 1:6-8 waters, firmament (sky)
• 8:2b heaven (sky)

Day 3

• 1:9 water, dry land, appear
• 8:3-5 water, tops of the mountains, seen (appear)

Day 5

• 1:20-23 fowl, above the earth (in the open firmament, sky)
• 8:6-12 raven, dove, off the earth (no need to renew water creatures)

Day 6

• 1:24-25 living creatures, cattle, creeping thing, (wild) beasts
• 8:17-19 every living thing, fowl, cattle, creeping thing

“the appearance/reappearance of the nuclear family”

• 1:26-28 man, image of God, male and female
• 8:16, 18 Noah and his wife
• 9:6 man, image of God

The blessing of God on his family/creation

• 1:28 blessed, be fruitful, multiply, replenish the earth, subdue it (rule…every living thing)
• 9:1-2 blessed, be fruitful, multiply, replenish the earth, fear and dread on every living thing

Waltke, pp. 128-129

Toward a biblical definition of “prophet”

Prophet, noun. According to Merriam-Webster, may be (1) one who utters divinely inspired revelations; (2) one gifted with more than ordinary spiritual and moral insight; (3) one who foretells future events. The third definition is probably that which comes most readily to mind to modern English speakers. What is a prophet, biblically defined?

The meaning of the word.

As we notice in the introduction, the English word “prophet” includes several different shades of meaning (e.g., 5 at Merriam-Webster, 7 at Dictionary.com). What about the Bible?

The primary Hebrew word for prophet is (נָבִיא nāḇî'). The word “seer” (הָרֹאֶה rō'ê/rā'â) is synonymous for prophet, according to 1 Samuel 9:9. The Hebrew word (הַחֹזֶה ḥōzêh) is also translated “seer.” In 1 Chronicles 29:29 all three of these Hebrew words are used (נָבִיא nāḇî') (הָרֹאֶה rō'ê) (הַחֹזֶה ḥōzêh).[i]

The primary Greek for prophet is (προφήτης prophētēs). Greek also has the word (ψευδοπροφήτης pseudoprophētēs) for a false prophet. Hebrew adds descriptors about prophets prophesying falsely rather than having a word “false prophet.”[ii]

The biblical use of the word.

The first use of the word “prophet” in the Bible is found in Genesis 20:7, where God calls Abraham a prophet. There it seems to primarily mean that Abraham is God’s spokesman or representative. The last use of the word “prophets” is found in Revelation 22, which seems to connect both the ideas of God’s spokesmen (v. 9) and the references to future events (v. 6).

God told Moses, “Aaron thy brother shall be thy prophet” (Exodus 7:1). This also seems to emphasize the nature of the prophet as a spokesman (e.g. Is not Aaron the Levite thy brother? I know that he can speak well…and Aaron spake all the words which the Lord had spoken unto Moses, Exodus 4:14, 30). In Exodus 15:20, where Moses’s sister Miriam is referred to as a prophetess, she took a timbrel in her hand and led the women in singing to the LORD – emphasizing the nature of forthtelling. Notice also that the musicians for the tabernacle and temple were considered prophets (1 Chronicles 25:1-3).

The Old Testament prophets spoke for God. In connection with this, some of them also dreamed dreams, saw visions, and foretold the future (Numbers 12:6; Isaiah 1:11; Jeremiah 28:9; Ezekiel 33:33). The word and its related work included “forthtelling” and “foretelling.” The commonality in all of this seems to be that of accurately presenting and representing God’s truth. Those who wrote the Old Testament Scripture, or at least many of them, were considered prophets.

Many times in the New Testament, the word “prophet” refers back to the Old Testament prophet (Matthew 1:22; 2:17; Acts 2;16). “The prophets” may also mean the Scriptures of the Old Testament (Matthew 5:17; Luke 16:29; 24:27, 44: John 1:45).

However, prophets are also current/active in the New Testament. John the Baptist was a prophet (Luke 7:28), a spokesman for God who came before and announced the coming of the Christ.[iii] Those called prophets in the New Testament include Jesus; Agabus (Acts 11:27-28; 21:10); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul (Acts 13:1); Judas and Silas (Acts 15:32).[iv] Though prophets and apostles were different – that is, all prophets were not apostles – it seems that by default the Bible considers all the apostles to be prophets, even while not specifically naming each of them them thusly (Acts 4:33; 1 Corinthians 13:2; Revelation 1:3; 18:20: 22:6).

Paul refers to those who speak in the Corinthian assembly as prophets, who could speak in a way to edify, exhort, and comfort (1 Corinthians 14:3-5). Though prophecy is a gift (Romans 12:6; 1 Corinthians 14:32), the prophets are not out of control. They can contain themselves from all speaking at once (1 Corinthians 14:26, 29, 40), and must speak so as to acknowledge that the inspired words of the apostles are the commandments of the Lord (1 Corinthians 14:37). (Therefore, they cannot claim a the Spirit made me do it excuse for bad behavior.)

In Titus 1:12, Paul applies the word “prophet” in a “non-biblical” or “non-Christian” sense, calling a spokesman for the Cretians “a prophet.”

Prophecy is a spiritual gift, as we see from Romans 12:6; 1 Corinthians 12:8-10; 28-31; 13:2; and 14:1-6. Those who prophesy, prophesy according to the proportion of faith with which they are gifted, within the place in the body the Spirit has placed them.

The rhetorical question of 1 Corinthians 12:29 indicates that all of God’s people are not prophets (cf. Numbers 11:29). Everyone should be a representative of God in witnessing to and sharing his truths. However, some are gifted to do so in a more official way.

Paul indicates that supernatural tongues, prophecy, and knowledge will cease with the close of the biblical revelation (canon), 1 Corinthians 13:8. “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”

Concluding thoughts on the words and its meaning.

In the Bible, a prophet was a spokesman for God – one who conveyed a message from God to the people. The calling or work included foretelling (proclaiming God’s events and plan for the future) and forthtelling (publishing God’s will and truth in the present). Often this role of prophet combined these two features, for example, using warning of future judgment as a call to present repentance. Prophets guided the people concerning truth, faith, morality, and judgment (cf. Acts 24:25). His duty was not solely about predicting the future – and often not even primarily.

• The Bible reader should not just think “predicter of the future” when encountering the word “prophet.” A full picture is needed.
• The Bible reader should think of “spiritual gift” when encountering the word prophet, especially in the New Testament.

It seems difficult for the average modern English Bible student to think “prophet” and not think of someone who foretold the future. Yet, the common thread of all prophets is not that fact, primarily, but rather of being God’s sent spokesman. Perhaps these thoughts will help. What have I forgotten to consider? If something, please add in the comments.

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[i] I have put these words in parentheses due to the tendency of the embedded “backward spelling” of Hebrew to go haywire in Microsoft Word, ending up at times in various crazy fashions.
[ii] The Old Testament calls five women prophetesses – Miriam, Deborah, Huldah, Noadiah, and the wife of Isaiah (Isaiah 8:3). The latter may simply mean the wife of a prophet, and Noadiah (Nehemiah 6:14) seems to be a false one, opposing the work of Nehemiah. The New Testament calls two women prophetesses – Anna (Luke 2:36) and Jezebel (Revelation 2:20). The first one is on God’s side, and the latter seems to only be one falsely so-called. Compare also Acts 21:9.
[iii] John the Baptist is evidence that a prophet did not necessarily perform miracles. “And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true” (John 10:41).
[iv] The emphasis of Judas and Silas as prophets was that they “exhorted the brethren with many words.”

Love of the...

The phrase “Love of the…” appears 5 times in the King James Bible.

1. Love of the Lord.
2. Love of the Spirit.
3. Love of the truth.
4. Love of the brethren.
5. Love of the Father.

1. Hosea 3:1

Then said the Lord unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the Lord toward the children of Israel, who look to other gods, and love flagons of wine.

2. Romans 15:30

Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

3. 2 Thessalonians 2:10

and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

4. 1 Peter 1:22

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

5. 1 John 2:15

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

Born of God

John 1:11-13 He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The sinner must be born. But born how?

This text sets up a contrast between the human and the divine in salvation, the new birth. A threefold negative denies any recourse to any human source.

1. Not of blood. (cf. Acts 17:26; Matthew 3:9)
2. Nor of the will of the flesh. (cf. John 3:6; Matthew 6:27)
3. Nor of the will of man. (cf. John 5:40; 6:44)

This threefold cord is too strong to be broken. It will not allow for salvation by any human means. The Jews prided themselves on being the descendants of Abraham. Even children of Christian parents may take false refuge in that type of relationship. Three times we are told that being born sons of God is not of man. Man cannot breed or birth his own salvation. Man cannot bring forth his own salvation. Man cannot buy or borrow his own salvation. It is not by human descent, human desire, or human development. Man cannot save himself. Salvation is of the Lord (Jonah 2:9; Ephesians 2:8-9).

In stark contrast to the threefold denial, John confirms, but [born] of God. Salvation is a divine work, not a human achievement.

John 6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

• as many as received him
• to them gave he power (to become the sons of God)
• them that believe on his name

Born of God!

“Ye must be born again.” (John 3:7)

Pagan names and pagan food?

Sometimes cultural decisions either can be or seem to be tricky. Pastor Calvin Summers of Glenfawn Baptist Church pointed out how that the four Hebrew children captured by the Babylonians accepted the king’s names (Daniel 1:7), but rejected the king’s meat (Daniel 1:8ff). That is interesting to ponder.

There is no indication in the context that they refused (to be called by) the names, as they did refuse the meat. That doesn’t mean they preferred or liked the names, but suggests they acquiesced to that which was external and outside their control. We are not responsible for what someone else does (including what they call us), but we are responsible for our own choices (including what we eat).

I think there is a lesson here to ponder.

Setting up stones

Joshua 4:6 … What mean ye by these stones? (Read Joshua Chapter 4.)

Joshua chapters 3 and 4 recount the Israelites passing over the Jordan River into the promised land. A momentous and meaningful lesson flows from the account of a simple act of removing twelve stones from the Jordan River. God opened up the Jordan River as he had done with the Red Sea (4:23; 3:16). The water coming down the river stood up in a heap. The waters flowing downstream separated from the standing water and passed on to the Salt Sea. The Israelites passed over Jordan into Canaan on dry ground (3:17). Joshua, as commanded by the LORD, chose one man from each of the twelve tribes to bring twelve stones out of Jordan (4:2-5, 8).[i]

These stones abided as a memorial of testimony (4:7). Joshua “pitched” the stones where they “pitched” for the night, at Gilgal (4:19-20).[ii] The memorial magnified Joshua’s leadership (4:14). Moses is dead (1:2). The power of God rests on Joshua (1:9). The people following God must follow Joshua (1:16-17).

The memorial marked the site of their first encampment (4:19). In Gilgal they set up these stones.[iii] In Gilgal they camped; they observed the Passover (5:10), they ate the old corn of the land (5:11), and they saw the disappearance of the manna (5:12). Joshua continued to camp there.[iv]

The memorial marked God’s marvelous miracle (4:22). They arrived in the land by means of God’s sovereign might (4:24). What the Canaanites have heard (and will hear) strikes fear in their hearts (2:11; 5:1; 9:24; 10:2). Now they will hear more! “…when all the kings … heard that the Lord had dried up the waters of Jordan … their heart melted…”

These stones provided a motivation to testify. The “oddly placed” stones would incite questions (4:6, 21).[v] Later, children, grandchildren, and descendants would arrive on the scene who had not experienced the crossing of Jordan – had not seen the stones being placed. They would see the stones and ask, “What mean these stones?” The “oddly placed” stones would invite answers (4:7, 22). “I’m glad you asked…Let me tell you…Those stones came out of the Jordan River when God dried it up!” “Oh, by the way, that was not the first time God did something like that. Let me tell you about when Moses brought the children of Israel out of Egypt…God revealed his power then, too!”

These stones suggest the value of providing means of testimony. When our children do not remember or know an experience in which the Lord worked in a marvelous way, some “stones” we have set up might cause them to ask, “What does that mean?” When we forget to keep narrating the wonderful experiences God has brought up through, some “stones” we have set up might cause us to need to relate it again. What tangible reminders do we have around the house, in our yards, in our lives?

Are we “setting up stones” that will generate curiosity in our children, our grandchildren, our churches, our communities? Or are we forgetting to provide a lasting testimony?[vi] Are we providing answers to those who ask up about “the stones” we have set up? May God help us.

• Joel 1:3 Tell ye your children of it, and let your children tell their children, and their children another generation.
• 2 Timothy 2:2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

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[i] There seems to have been stones set up in Jordan as well, 4:9. “…there was a double monument to perpetually commemorate Israel’s passing through the place of judgment: the one in the midst of the Jordan, the other in their new camping-ground at Gilgal. What anointed eye can fail to see in them the two signs and memorials which Christ has instituted to symbolize that, as the result of their faith in His atoning death, His people have not only passed through death and judgment, but are now united to a risen Christ and are ‘alive unto God’! .... ‘Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death’ ... Christian baptism is designed to symbolize the believer’s union with Christ in His death, burial, and resurrection, as well as being his personal profession that he is dead to the world and has resolved to walk in newness of life. … The Lord’s Supper also, while it celebrates our passage with Christ through death, yet it is with the added blessedness and triumph of being now on the resurrection side of judgment.” (Arthur W. Pink, Gleanings in Joshua, 1945).
[ii] To erect or set up (a tent or camp, for example); to set in a fixed or definite place or position.
[iii] Gilgal means a rolling or rolling away. “And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.” Joshua 5:9
[iv] For example, Joshua 9:6; 10:6, 43; 14:6.
[v] By “oddly placed” I mean something that is different and far enough from what they generally expect so as to raise the level of curiosity. “Well-placed” might be a better term. The stones were in an advantageous position. They made the descendants of Israel wonder.

[vi] Some of the testimonies can outlive us! Hebrews 11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

Weep not: a funeral procession is interrupted

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

...sorrow not, even as others which have no hope.

The cancelled burial, Luke 7:11-15.

When Jesus and his disciples entered the city of Nain (v. 11), a dead man was being carried out for burial (v. 12a). A large congregation accompanied the grieving mother (v. 12c), who was a widow (v. 12b). The dead man was the only son of this widow woman (v. 12b).

Jesus saw the woman and her situation, sympathized with her, and spoke to her (v. 13). Jesus stopped the funeral procession (v. 14a). Jesus spoke to the dead (v. 14b; cf. John 5:25-29). The dead man sat up, talked, and was taken to his mother (v. 15).

The direct outcome, Luke 7:16-17.

• God was feared.
• God was glorified.
• The news was spread.

Thoughts. The Lord has the power of life and death. He is the way, the truth, and the life. In him is life. Turn ye, turn ye from your evil ways; for why will ye die? Why will ye die, when the power of life is so nearby?

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Some weep not verses:

Luke 8:52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.

Luke 23:28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

Revelation 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Psalm 30:5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

Ecclesiastes 3:4 a time to weep, and a time to laugh; a time to mourn, and a time to dance;

Updating an older verb table

Below I am updating a table that I published about 12 years ago. You should be able to select the picture and enlarge it to see it better.

For discussion of the verb endings, see Use of "-est" and "-eth" in the KJV and The verb ending "-edst".

The Dimensions of God’s Love

The Dimensions of God’s Love

Ephesians 3:14-19 For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

What is its breadth?

• Its size in general; extent; reaches to all—whether Jew or Gentile.
• John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
• 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

What is its length?

• From everlasting to everlasting.
• Jeremiah 31:3 The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
• Psalm 90:2 ...from everlasting to everlasting, thou art God. 1 John 4:8 ...God is love.

What is its depth?

• Reaches from the highest heaven and down to the lowest hell; rescues from the depth of hell (Proverbs 9:18) and resurrects from the depth of the grave (John 5:28).
• Proverbs 25:3 The heaven for height, and the earth for depth
• Psalm 86:13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.  (cf. Deut. 32:22). 

What is its height?

• What but the love of God in Jesus Christ, exalted far above all
• Psalm 102:19-20 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death...
• Philippians 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

Rejoice in the Lord

Rejoice in the Lord, Philippians 3:1; 4:4.

In the epistle to the Philippians, the word “rejoice” is found 10 times (1:18 (2); 2:16; 2:17; 2:18; 2:28; 3:1; 3:3; 4:4 (2)), “rejoiced” 1 time (4:10), “rejoicing” 1 time (1:26) “joy” 6 times (1:4; 1:25; 2:2; 2:17; 2:18; 4:1).

Looking back at the past events. (Cf. Acts 16:8-40.)

Philippians 1:3 I thank my God upon every remembrance of you…

Paul came to Philippi during his second missionary journey. He may have spent several months there. Paul’s ministry at Philippi coincided with his entrance into Macedonia. He was called to Macedonia through a vision he had while in the city of Troas. His memories included his call to go, his going, and his arrival. He was thankful for the memories, not just for memory’s sake, but to recall the will of God, the labor of love, and the fruit of the gospel.

Looking around at the present circumstances.

Philippians 1:12-13 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places;

Paul is currently in bonds (1:7, 13-15) evidently in Rome (1:13; 4:22). This is probably the occasion of Acts 28, where he is under arrest awaiting the hearing of his appeal to Caesar. He was in a “hired house” (Acts 28:30) chained to a single guard (28:16, 20). Rather than look for things about which he could complain, Paul recognized God using the present circumstances in order to advance the gospel. Looking around for problems yields discontent; this perspective yielded contentment. Paul understood that “all things work together for good to them that love God,” and specifically God was working this for good. Priceless peace grows in the soil of God’s sovereign purpose.

Looking ahead to the future good.

4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Paul wrote the book of Philippians while he was under arrest in Rome. He was restricted in his movements, yet he was not discouraged. His joy did not depend on the circumstances in which he found himself. In fact, he realized that in this situation God had turned it for good, made beauty from ashes (Isaiah 61:3). He looked ahead, moving forward, looking unto Jesus the author and finisher of our faith, knowing the God of the past and the present was the God of the future, the same yesterday, and to day, and for ever..

Philippians 4:4 Rejoice in the Lord alway: and again I say, Rejoice.

Concluding thoughts.

Philippians 4:10-11 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

Joy is a fruit of the Spirit (Galatians 5:22), a breadth in believing (Romans 15:13), and strength from the Lord (Nehemiah 8:10). Our perspective matters. The same circumstances that are a misery to one are to another. Our perspective of God, and the God of our perspective is the difference. Like Paul, let us learn to find contentment and rejoicing. It does not arise from our nature, but is a supernatural work of God within us.

Joy springs from contentment, and contentment brings joy. Dissatisfaction rises from an unwarranted attention to circumstances. Contentment rests in a wise allegiance to God who is over the circumstances. Charles Spurgeon said, “God keeps his promises before he makes them; and therefore, I am sure he will keep them after he has made them.” 

Whatever we face, trust in the Lord. Learn to be content. Find new joy. Let God define it and not man. “Glory hallelujah, I shall not be moved; anchored in Jehovah, I shall not be moved.” It is joy that is unspeakable and joy that is unshakable.

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αὐτάρκης – content; sufficient or adequate in one’s self; contented with one’s lot.

1 Timothy 6:6 But godliness with contentment is great gain.

αὐτάρκεια – contentment; a frame of mind viewing one’s lot as sufficient, contentedness.

Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.

Romans 15:13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Nehemiah 8:10 ...for the joy of the Lord is your strength.

Some thoughts on 1 John 5:6

1 John 5:6 - This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

What meaneth “he that came by water and blood”?

The meaning of “by water and blood” (δι’ ὕδατος καὶ αἵματος): Is related to his coming (v. 6). Therefore, historical over symbolic interpretation.[i] Was witnessed by the Spirit (vs. 6, 8). Was witnessed by man (the lesser witness, v. 9). John the Baptist was a witness of the baptism (Matthew 3:16-17; John 1:32-24). John the Apostle was a witness of the crucifixion (John 19:25-27; 1 John 1:2-3). The Spirit of God gives testimony to both.

“By water” refers to the first act of Jesus’s public earthly ministry by baptism in the Jordan by John the Baptist (Mark 1:1, 9-11). At his baptism in water, he received the testimony of the Spirit, and well as the Father’s testimony of his divine Sonship. Compare 1 John 5:5, “believeth that Jesus is the Son of God,” with John 1:32-34 (as well as 1 John 5:9).[ii]

Luke 12:50 connects the ideas of baptism and death, his suffering and death a coming baptism Jesus is yet to be baptized with.

“By blood” refers to the finish of Jesus’s personal earthly ministry by shedding his blood in death on the cross (John 19:30). He came by the blood of his cross (cf. Colossians 1:20; Hebrews 9:12-14) Commentator Henry Alford wrote, “But these past facts in the Lord’s life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power.”[iii] See Acts 5:50-32.[iv] Additionally the resurrection is a witness of the Spirit to the approved ministry and death of Jesus as the Messiah and Son of God (cf. Romans 1:4; 8:11).[v]

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[i] he that came/ ἐστιν ὁ ἐλθὼν is past tense (aorist active) referring to an historical event.
[ii] In memory of and corresponding to this witness is the Spirit-led immersion in water (1 Cor. 12:13) which is instituted as the initiatory rite for believers identifying with Christ.
[iii] The New Testament for English Readers, Volume II, Henry Alford. London: Rivingtons, 1872, p. 909. “They represent,—the water, the baptism of water which the Lord Himself underwent, and instituted for His followers,—the blood, the baptism of blood which He Himself underwent, and instituted for his followers. And it is equally impossible to sever from these words the historical accompaniments and associations which arise on their mention” (p. 908).

[iv] True faith (1 John 5:4-5) is rooted and grounded in real events that changed the course of history – Jesus lived a sinless life, died on the cross for sinners, and rose again for their justification. It was witnessed by both men and the Holy Spirit. The men have died, but left their witness in the inspired record. The Holy Spirit is alive and actively witnesses in the world and the hearts of men.

[v] With Romans 8:11, cf. also John 10:17-18. Regarding the Holy Ghost and the crucifixion, consider the presence of the Spirit at work in convicting the thief (Luke 23:42-43) and the centurion (Mark 15:29). Cf. Luke 23:46.

Some interesting connections of blood and water; though not necessarily shedding light on the text, interesting nevertheless.

• God turned the waters of the Nile and Egypt into blood, Exodus 7; Psalm 105:29.
• The blood of a bird and running water associated with cleansing the house of a leper, Leviticus 14.
• God made the Moabites see his miraculous water as if it were blood, 2 Kings 3:22.
• Pilate washed his hands in water to signify his claim that he was innocent of the blood of Jesus, Matthew 27:24.
• Blood and water came from Jesus’s side when pierced by the spear, John 19:34.
• The two witnesses had power to turn water into blood, Revelation 11:6.
• The third angel’s vial turned water into blood, Revelation 16:4.

The Pauline Subscriptions in Vaticanus

Below are the subscriptions to Paul’s epistles as found in Codex Vaticanus. I have looked previously at these notes as they appear in some manuscripts, the Textus Receptus, and traditional-text English translations, such as the Geneva and King James Bibles.

Be aware:

1. Codex Vaticanus does not have the epistles to Timothy, Titus, and Philemon, neither the end of Hebrews. Therefore, there are no subscriptions for these.
2. The information reflects my attempt to (1) slog through the Majuscule writing (all caps all jammed together), and (2) translate what I thought I saw. They may need to be taken with a grain of salt!
3. I did not readily find a list of these subscriptions re Vaticanus, so I looked at the manuscript on the Vatican Library (DigiVatLib) website. Better transcriptions and translations may exist elsewhere.
4. The general consensus is that the subscriptions are not original to this manuscript, but added by a later scribe.

The Vaticanus Subscriptions of the Epistles of Paul.

• Romans - Unto the Romans written from Corinth
• 1 Corinthians - Unto the Corinthians (first) written from Ephesus
• 2 Corinthians - Unto the Corinthians (second) written from Philippi
• Galatians - Unto the Galatians written from Rome
• Ephesians - Unto the Ephesians written from Rome
• Philippians - Unto the Philippians written from Rome
• Colossians - Unto the Colossians written from Rome
• 1 Thessalonians - Unto the Thessalonians (first) written from Athens
• 2 Thessalonians - Unto the Thessalonians (second) written from Athens

Subscription from 1 Corinthians in Vaticanus

Subscription from 1 Corinthians in the 1519 Erasmus TR

[Note: this is not a recommendation of Vaticanus or its subscriptions. This is a matter of research and comparison.]

Wordsworth on Authorship of Hebrews

With the status and trends of modern scholarship, many times you have to go back to older writers to find defenses of the Pauline authorship of Hebrews. The following quotes are from 19th-century author Christopher Wordsworth, “On the Authorship of the Epistle to the Hebrews,” in “Introduction to the Epistle to the Hebrews,” The New Testament of Our Lord and Saviour Jesus Christ, in the Original Greek: with Introductions and Notes, St. Paul’s Epistles (Fourth Edition), London: Rivingtons, 1866, pp. 361-374.

“The Epistle was addressed to the Hebrews of the East, especially of Jerusalem and Palestine.”

“Although the author of the Epistle writes anonymously, yet those persons, to whom the Epistle was primarily and specially addressed, were acquainted with the name and person of the Author.”

“These [13:18-19, 23, rlv] and other similar expressions bespeak an individual well known personally to the friend whom he addresses.” He asserts that the Christians of this region addressed, who knew the author, themselves ascribed the writing to Paul.

There were more doubts in the West than in the East about the authorship. According to Wordsworth, “The doubts of the West were dispersed in the fourth century, and did not appear again till they were revived by one or two persons in the sixteenth.”

“The author, whoever he is, in writing anonymously, deviates not only from the usage of St. Paul, but from that of the other writers of the Epistles in the New Testament.”

“The Epistle was designed primarily for the Jewish Christians of Palestine, who were tempted to relapse into Judaism, and for other Jewish Christians, and also for the benefit of Jewish readers throughout the world, and lastly for universal use.”

“It was designed for enemies as well as for friends, for Judaizing Christians, and for unchristianized Jews.”

“Of all the Apostles or Apostolic men of the primitive age, no person would be better qualified, and no one would be more desirous, to write such an Epistle to such parties as these, than St. Paul.”

“But if he had prefixed his name to the Epistle, he would have run the risk of marring his own labor of love.” Why? His name was offensive to Judaizing Christians and unchristianized Jews.

“…the non-appearance of the Author’s name in the Epistle to the Hebrews does not diminish, but rather increases, the probability that the Author was St. Paul.” Why? He deems there are good reasons for Paul to suppress his name, which would not exist for other proposed writers such as Apollos, Barnabas, or Clement.

“Let it be remembered that there was a special token by which his Epistles were to be discerned by his friends.”

“Each of the Thirteen Epistles, to which St. Paul’s name is prefixed, contains near its close his Apostolic Benediction, ‘Grace be with you.’ And, in one of the first Epistles he had written, he had announced that this would be the token in every Epistle, and that so he would write [2 Thess. 3:17-18, rlv]. And no other writer of Scripture uses this token during St. Paul’s lifetime. It was reserved to him as his special badge and cognizance.”

I am not claiming to agree with everything Wordsworth wrote about Pauline authorship of Hebrews, but it is a good resource available online. You can read it on Google Books at the link above.

Here a little, there a little

When smart guys get it wrong:

“The verb Agabus used (paradidōmi, ‘to deliver, hand over’) requires the sense of voluntary, consciously, deliberately giving over or handing over something or someone else. That is the sense it has in all 119 other instances of the word in the New Testament. But that sense is not true with respect to the treatment of Paul by the Jews: they did not voluntarily hand Paul over to the Romans!” Wayne Arden Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids, MI: Zondervan, 1994, p. 1052

In context, Grudem is saying that Agabus got the prophecy wrong; the Jews did not hand Paul over. Wayne Grudem is doubtless a top-notch scholar in an academic sense. He holds a BA from Harvard University, an MDiv from Westminster Theological Seminary, and a PhD from the University of Cambridge. He is Distinguished Research Professor Emeritus of Theology & Biblical Studies at Phoenix Seminary. He was a member of the Translation Oversight Committee for the English Standard Version of the Bible. The above error seems way beneath his pay-grade and way above mine. Yet he seems to have made a simple mistake in his thinking.

While researching and being diligently studious regarding the meaning of Acts 21:4, I ran across Grudem’s continuationist viewpoint on spiritual gifts, particularly that a New Testament prophet might have divine authority in general content while getting details wrong. He presents Agabus (Acts 21:11) as a prime example of this. He believes Agabus’s prophecy was wrong in the detail of παραδωσουσιν (paradidōmi) εις χειρας εθνων (being delivered into the hands of the Gentiles). However, it appears that when he brought forward the 119 uses in the New Testament as proof of the meaning of the Greek word, he missed the fact that there is one verse that is too much for him to prove his case! Acts 28:17. When Paul told the Jews in Rome what happened in Jerusalem, he said that he was to be παρεδοθην (paradidōmi) εις τας χειρας των ρωμαιων (delivered into the hands of the Romans) – the same word that Grudem says means voluntary, consciously, deliberately handing over. Now take what Grudem says the word means and apply it to what Paul said in Acts 28:17. Paul himself said that he was voluntarily deliberately handed over to the Romans! You can’t have it both ways. If Agabus was wrong about what happened in his telling of the future, Paul was wrong about what happened in his recounting of the past!

We know...

We know God, we know the Spirit of God, we know the spirit of truth. 1 John 4:1-6. (Click the link to read the text at King James Bible Online™)

Beloved little children need to hear and heed the message of the beloved apostle. Error is widely dispersed in the world; we need to try all things that are being promoted in the name of God and truth.

Do not believe every spirit, 1 John 4:1.

Rather than believe any and everything we hear pawned off in the name of God and the Bible, we must try the spirits. Do not just foolishly trust; instead, faithfully try. To try the spirits means to test, examine, put on trial – to prove and know what is right and what is wrong.

The spirits may be earthly or ethereal, “though we, or an angel from heaven” (Galatians 1:8), but it matters not. All must be put to the test of truth, to accordingly find the principle that inspires or animates what is preached. “Whether they are of God” indicates that not all are from God (John 8:47). In John’s day and now, many false prophets are in the world. The Old Testament provided the people of Israel ways to test false prophets (Deuteronomy 13:1-3; 18:19-22) In that same spirit, John will provide us a way.

The fact that “many false prophets are gone out into the world” suggests those departing from the Christian faith to go back to the world (cf. 2 Timothy 4:10). “They went out from us, but they were not of us” (2:19) All false prophets are false, even those who may have previously presented themselves among the saints of God as true.

How shall we try the spirits? By the word of God (Acts 17:11). By measuring and aligning what is said by and with the truth. It is not just applying some feeling, but addressing the facts. As Isaiah said: (Isaiah 8:20) To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

How to know the Spirit of God, 1 John 4:2-3.

John not only commands his readers to try the spirits, but gives a way to try them. When John speaks of knowing the Spirit of God, he particularly addresses the way whereby we know that what is said and taught actually proceeds from the Spirit of God. We know that the Spirit of God testifies of Christ (John 15:26).

Hereby, by the test of the prophet’s confession, one can know whether what is said proceeds from the Spirit of God. “Every spirit that confesseth…every spirit that confesseth not…” One begins by measuring how they “measure” Christ (Matthew 22:41-46). “These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine” (Matthew Henry). The test is confessional; that is, it concerns what a person confesses, or believes. The test is theological or Christological; that is, it concerns what a person confesses or believes about Jesus Christ. The test is applied both positively and negatively. A false confession arises from that spirit of antichrist, the contrary and supplanting spirit which is in the world and which manifests itself in these false teachers.

What does such a Christological confession imply, and of what does it consist? First, it recognizes and confesses Jesus, the historical child, born of the virgin Mary in Bethlehem. Second, it recognizes and confesses that this historical Jesus, and he alone, is the Christ, the Messiah of God. Third, it recognizes and confesses that he is “come in the flesh,” that is, he existed as God before and apart from the flesh, was made flesh and dwelt among us – “and the Word was God” (John 1:1, 14). Or, as John Gill wrote, “The proper deity and sonship of Christ, his true and real humanity, and his Messiahship.”

The ones written to are of God, 1 John 4:4.

John calls upon the ones to whom he is writing to remember they are “of God” – you have God living within you (Colossians 1:27). Because of this you are overcomers (5:4-5; Romans 8:37), you have overcome “them,” the false prophets and that spirit of antichrist. “All that is in the world” is temporal, “is not of the Father” but is animated by the wicked one (2:14-17). God is greater than our heart, the witness of God is greater than the witness of men (3:20; 5:9) – and God in you is greater than he that is in the world (cf. John 6:45).

Such transcendent knowledge as supplied by the apostle comforts, establishes, and encourages (Psalm 124:1-8; 2 Thessalonians 2:16-17). The Lord hath said, I will never leave thee, nor forsake thee (Hebrews 13:5).

“They” are of the world, 1 John 4:5.

They – false prophets, every spirit that does not confess that Jesus Christ is come in the flesh – are of the world and speak of and to the world. Man by nature knows the things of the world (1 Corinthians 2:11). The world hears and recognizes their own. The world loves its own (John 15:19). Let a prophet speak falsely, and in doing so he speaks recognizably, smoothly, and soothingly to those who are of the world, who are animated by its spirit.

If someone is in a crowd of people speaking foreign languages, they know not what is being said. If suddenly someone speaks a word in their own tongue, they “recognize their own” (cf. 1 Corinthians 14:19). Those who have the Spirit of God recognize the voice of God (John 10:5, 17). Those who have not the Spirit of God recognize the spirit of the world and the spirit of error. It calls to them, as deep calleth unto deep.

The ones writing are of God, 1 John 4:6.

By “we” in context John seems to mean the apostolic witnesses (1 John 1:1-4). They were chosen, called, and sent by God (Luke 6:13; John 20:21). “We are of God.” Certainly, he considers those to whom he is writing to be “of God” (v. 4). However, he is giving a principle of “deep calling unto deep,” so to speak. “Ye of are God” and “We are of God.” Because of this, you recognize the words of truth being spoken. Those who know God listen to the apostolic witness (1 Corinthians 14:37). Those in their natural and unregenerate state do not know God, do not listen to the apostolic witness, and will be carried about with every wind of doctrine (1 Corinthians 2:14).

The spirit of truth consists of a true Christology proceeding from the Spirit of God (John 1:14; 1 Corinthians 12:3; 1 John 5:1). The spirit of error is that which is a false Christology proceeding from the spirit of antichrist, yea even Satan (2 John, v. 7). That which is book-ended between the “hereby” of 3:24 and the “hereby” of 4:6 gives the confessional Christological test to confirm the spirit of truth and the spirit of error. It begins with having the spiritual ability to hear the voice of the Jesus the Shepherd and concludes with the conjoining truth about Jesus the Christ. The Spirit and the word always agree.

We know (concluding thoughts), 1 John 3:24, 4:6.

“And hereby we know… Hereby know we…”

Do you listen to truth or to error? How do you know the difference? If someone is speaking and sharing for and from the Lord, then their words will align with the word of God and agree with the Spirit in us. Search the scriptures, whether the things are so or no (John 5:39; Acts 17:11). Let God be true, but every man a liar.

What do you confess? Do you know the Spirit of God? Do you know God? Do you hear the apostolic witness, spoken by the Spirit through the word? Does the witness of the Spirit witness to your spirit? (Psalm 42:7; Romans 8:16).

What think ye of Christ? whose son is he? (Matthew 22:42). Can you answer with Peter, “Thou art the Christ, the son of the living God?” Has flesh and blood given you a lie, or has the Father revealed to you the truth? (Matthew 16:15-17.) Do you confess that Jesus Christ come in the flesh is of God, or do you stand with the spirit of antichrist now in the world?

“Believe on the Lord Jesus Christ, and thou shalt be saved.” Acts 16:31.

Bless the Lord, O my soul

Psalm 103, A Psalm of David.

103:1-5.

1. Bless the Lord, O my soul: and all that is within me, bless his holy name.
2. Bless the Lord, O my soul, and forget not all his benefits:
3. who forgiveth all thine iniquities; who healeth all thy diseases;
4. who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
5. who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s.

Bless – exalt, glorify, praise, lift up his name.

Bless the Lord, bless his name, it is holy and revered.

Bless him from the soul, with all that is in you

Bless him for his benefits, do not forget any of them.

He forgives our iniquities.

• Isaiah 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.
• We went astray; he found us. We sinned; he saved us. Jesus the Lamb slain to take away the sins of the world, substituted himself in our place, so that we may gladly say “Christ died for us” (Romans 5:8).

He heals our diseases.

• Exodus 15:26 …for I am the Lord that healeth thee.
• The Lord is our healer, which includes healing in the temporal physical realm. When rejoicing in “the Lord our Healer,” we often set our sights far too low – only hoping God will heal us of one disease now so we can wait for the next one to come along. One day he will remove us from all sickness, sorrow, and sighing (Revelation 21:4).

He redeems our lives from destruction.

• Psalm 40:2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.
• Not only does he buy us out of slavery, he sets us free. Not only does he deliver us from the pit, he sets our feet on a solid rock. He establishes us with life, and that more abundantly (John 10:10).

He crowns us with his mercy and kindness.

• Psalm 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
• His lovingkindness and tender mercies are many, rich, and free. He does not just free us, but he crowns us (like kings) with riches right on top! According to these, he blots out our transgressions and crowns our days by turning from them and to that which is good, seating us with him in heavenly places (Ephesians 2:4-6).

He satisfies our mouths with good things.

• James 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
• He satisfies our mouths; he feeds us our daily bread. We open our mouths; he fills them. He will feed with the finest, even “honey out of the rock” (Psalm 81:10, 16). We can trust him, for he does not change.

…the mercy of the Lord is from everlasting to everlasting…

… his kingdom ruleth over all…

Bless the Lord … O my soul.