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).

Precious in the sight of the Lord

Psalm 116:15  Precious in the sight of the Lord is the death of his saints.

Death.

Death is spoken of in several ways in the Scriptures – physical death (Genesis 5:5), spiritual death (Eph. 2:1, 5), eternal death (the second death, Rev. 20:14-15). In the context of Psalm 116, the word speaks of physical death, the time when our temporal bodies cease to function and return to the dust.

A clinical, medical, or scientific definition of death is the permanent cessation of all vital bodily functions. A legal definition of death is the irreversible cessation of cardiorespiratory function or irreversible cessation of all brain function. These are clinically measurable criteria, though ultimately imperfect and fallible. Folks who have been pronounced dead have later been found to have life – some before burial, fortunately.

The biblical definition of death is true and accurate, but not clinically measurable. “The body without the spirit is dead.” James 2:26.

Saints.

A saint in the minds of many people is a person of great virtue and holiness – and in the Roman Catholic sense especially a virtuous holy person who has been declared a “capital S” Saint. However, in the biblical sense a saint is a child of God, either living or dead. Jude 1:14 demonstrates the latter, “Behold, the Lord cometh with ten thousands of his saints.” (Cf. 1 Thessalonians 3:13) So does Matthew 27:52 (“bodies of the saints which slept arose”). But primarily in the New Testament, saints are the living born again believers in the gathered congregations (e.g., Acts 9:13, 32, 41; 26:10). They assemble together (Romans 16:15; 1 Corinthians 1:2), the Spirit intercedes for them (Romans 8:27), act carnally (1 Corinthians 5-6), need perfecting (Ephesians 4:12), experience want (2 Corinthians 9:12), need refreshing (Philemon 1:7), have feet that need washing (1 Timothy 4:10), pray & are prayed for (Revelation 5:8; Ephesians 6:18), and have had the faith delivered unto them (Jude 1:3).

In context these saints are initially physical alive, since it talks about their coming physical death.

Precious.

Precious is an adjective that means highly esteemed; cherished; dear; beloved; of great value; valuable. Some things described in the Bible as precious are: costly stones, metals, jewels, ointments, & spices (1 Kings 10:2; 2 Kings 20:13); thoughts (Psalm 139:17), a good name (Ecclesiastes 7:1), the fruit of the earth (James 5:7), life (2 Kings 1:14; Psalm 49:8), faith (2 Peter 1:1), promises (2 Peter 1:4), and – most of all – “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:19).

All of these things named are either costly, cherished, beloved, and/or highly esteemed, by God or man.

In the sight of the Lord.

“In the sight of the Lord” ties together precious, death, and saints. The separation of the body and spirit in physical death of the born again children of God (his saints – not Catholic saints, not imagined saints on earth – his saints) is valuable, cherished, and highly esteemed.

“In the sight of the Lord” – This fact is based on God himself (i.e., his truth and his perspective) and by extension to all who then understand death from God’s point of view. To be precious, death must be viewed in a certain light. God is truth (John 3:33), his word is truth (John 17:17), and God’s point of view is truth. “Let God be true, but every man a liar.” 

To the dying saint going home, from God’s point of view, and in truth itself, death is gain (Philippians 1:21): a removal from mortal life in the temporal world to immortal life in the eternal world, a reunion of saints living on earth with saints already in heaven, a rest from strife and struggling, and a relief from pain and sorrow. 

To the living saint left behind, from God’s point of view, and in truth itself, death is a readjustment at which time we know that we can have sorrow for our loss, but that we “sorrow not, even as others which have no hope” (1 Thessalonians 4:13). The dead in Christ are with him in spirit (2 Corinthians 5:8), and when he comes again, the bodies of those saints will rise from their graves.

Death is not precious to the world. It is a hated and despised enemy. Like Ahab to Elijah, when death comes the world must say “Hast thou found me, O mine enemy?” And like Elijah and Paul, death answers, “I have found thee…for the wages of sin is death.” Those who have no hope beyond the grave cannot see that there is the victory over death – yea, cannot obtain victory over death, and can have neither feeling nor understanding that it is precious. 

To be precious, death must be viewed in a certain light – the light of God’s​ word, God’s will, and of God himself.

1 Corinthians 15:51-57.

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

Do We Need the Old Testament?

“The Old Testament is the cradle in which the Christ child is laid.” – Martin Luther

Do We Need the Old Testament? The Benefits of the Old Testament, as seen in Romans 15:1-13.

The Old Testament provides the historical and theological foundation of New Testament Christianity. Most Christian denominations at least tacitly accept the Old Testament as part of their sacred writings. Searching, I did not find any who explicitly deny the Old Testament, other than the revived Marcionite Christian Church. Their website states, “The Hebrew bible (Old Testament) and the carnal deity portrayed within it, is antithetical to the words and teachings of Jesus Christ...It represents an alien culture and religion diametrically opposed to the God revealed to us through Jesus Christ...”

Marcion of Sinope[i] (ca. AD 95-160) rejected the entire Old Testament and some of the New Testament, focusing on the writings of Paul.  His Bible contained a truncated Gospel of Luke, 10 epistles of Paul—and no Old Testament. Most other Christians rejected him and his views as heretical, and he started his own church circa AD 144.

Though I have not found reference to another Christian denomination that officially rejects the Old Testament, many modernists and liberals view the religion and morals of the Old Testament as primitive. They have no qualms rejecting any parts of the Old Testament they find personally offensive.[ii] Other Christians may find it dull, boring, and hard to read. Still others see it as confusing or irrelevant. Due to these various considerations, many who do not outright reject the Old Testament as part of their sacred scripture nevertheless do not read and study it.

However, the unity of the Old and New Testament Scriptures is an important and edifying truth. Paul illustrates this unity in 1 Timothy 5:18, quoting both the Old Testament (Deuteronomy 25:4) and New Testament (Luke 10:7) as scripture. (See also Galatians 3:24-25, the law as a schoolmaster to bring us to Christ.) In Romans 15:1-13, Paul refers to the Old Testament five times in these 13 verses. He directly lauds and demonstrates its utility.

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 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.

The Old Testament instructs and admonishes the believers and their churches, verse 4. Cf. 1 Corinthians 10:11. The things written in the Old Testament were not for them alone, but were written and preserved for the learning of those who some come afterward (2 Timothy 2:2). If God had them written and preserved for our instruction and admonition, then the apparent conclusion is that the words should and must be read and studied.

The Old Testament testifies of Christ, verse 3. Cf. Luke 24:25-27; 44-45. Paul refers to Psalm 69:9, as it prophesies and speaks of Jesus Christ. The Old Testament provides an example (vs. 1-3), supporting Paul’s point to the Roman believers that they should care for others, as did our Lord. It promotes unity (vs. 6-7). It confirms promises made to the fathers (v. 8). It shows the promises were not for Abraham’s seed alone, the circumcision, but also foretells the inclusion of the Gentiles (vs. 9-12). In rapid succession draws out this conclusion from Psalm 18:49, Deuteronomy 32:43, Psalm 117:1, and Isaiah 11:10 (in the law, in the prophets, and in the psalms).

The Old Testament teaches us patience, comfort, hope, and unity, verses 4-7, 13. The Old Testament encourages the people of God through his promises and their fulfillment (for example, Matthew 1:22 with Isaiah 7:14). We learn from its record the creation of the world; the origin of sin; the work of God in his providence, his miracles, and his judgements; and the promise of a Saviour (e.g., Genesis 3:15). We see that he is “the God of patience and consolation,” as well as “the God of hope.” We can be fully persuaded that, what God has promised, he is able also to perform.

Yes, the Old Testament is the cradle in which the Christ child is laid, so to speak, promising us a Saviour and promoting our faith, hope, and love. Read it for instruction. Read it for admonition. Read it in unison with the New Testament.

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[i] Sinope was a Greek colony in Pontus.
[ii] Apparently, unlike modern liberals, Marcion accepted the historicity of the Old Testament. For example, he believed “the carnal deity portrayed within it” created the world, as taught in Genesis.

Hope maketh not ashamed

“And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Romans 5:5

How the Scriptures speak of “a good hope through grace;” and call it “an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.” What a blessed grace must that be which thus enters into the very presence of Christ! How, too, the word of God speaks of it as the twin sister with faith and love (1 Cor. 13:13); and declares that it “maketh not ashamed,” because it springs out of the love of God shed abroad in the heart by the Holy Ghost!

Now we learn what “a good hope through grace” is, by being tossed up and down on the waves of despondency, and almost at times sinking into despair. Evidences so darkened, the heart so shut up, the mind so bewildered, sin so present, the Lord so absent, a nature so carnal, sensual, idolatrous, and adulterous—no wonder that amidst so many evils felt or feared, the soul should at times sink into despondency. But at such seasons the blessedness of “a good hope through grace” is found; and when this anchor is cast into and enters within the veil, taking hold of the blood and righteousness of the great High Priest, how strongly and securely it holds the ship, so that it shall not be utterly overwhelmed in the billows of despair!

Joseph Charles Philpot (1802-1869)

Not Abandoned

Dialogue between a Believer and His Soul

“A Dialogue between a Believer and His Soul” by Joseph Hart appears below. It was first published in Hart’s Hymns, Composed on Various Subjects in 1759. Hart was the author of many unique and worthy hymns, including “The Stony Heart.” In The Sacred Harp, we sing two stanzas of Hart’s longer “Dialogue” hymn under the title The Grieved Soul.

The structure of the poem is intriguing, truly a dialogue or discussion between a man and his own soul. The internal conflict can be seen and felt as the soul’s doubts fight to be heard. The believer reasons from the Saviour and Scripture. It begins with both the believer and the soul alternating their speaking in 8-line stanzas. The discussion is sophisticated in the beginning. In stanza eight this gives way to 4 lines for each, then 2 lines alternating back and forth in the ninth stanza. It ends with a staccato flourish, the soul and the believer each quickly alternating lines as the soul seems to exhaust its questions in a gasp, giving way to the biblical answers of the believer. We might easily relate Hart’s struggle to our own within ourselves.

In the presentation below “B” stands for the dialogue of the “Believer” and “S” stands for the dialogue of the “Soul”. It appears as in A Sheaf of Psalms, Hymns and Spiritual Songs.

246    A Dialogue between a Believer and his Soul    7s. 6s. (8 lines)

1.            B:            Come, my soul, and let us try,

                              For a little season,

                              Every burden to lay by;

                              Come, and let us reason.

                              What is this that casts thee down?

                              Who are those that grieve thee?

                              Speak, and let the worst be known;

                              Speaking may relieve thee.

2.            S:            O I sink beneath the load

                              Of my nature’s evil!

                              Full of enmity to God;

                              Captived by the devil;

                              Restless as the troubled sea,

                              Feeble, faint, and fearful;

                              Plagued by every sore disease;

                              How can I be cheerful?

3.            B:            Think on what my Saviour bore

                              In the gloomy garden;

                              Sweating blood at every pore,

                              To procure thy pardon!

                              See Him stretched upon the wood,

                              Bleeding, grieving, crying,

                              Suffering all the wrath of God,

                              Groaning, gasping, dying!

4.            S:            This by faith I sometimes view,

                              And those views relieve me;

                              But my sins return anew;

                              These are they that grieve me.

                              Oh! I’m leprous, stinking, foul,

                              Quite throughout infected;

                              Have I not if any soul,

                              Cause to be dejected?

5.            B:            Think how loud thy dying Lord

                              Cried out, “It is finished!”

                              Treasure up that sacred word,

                              Whole and undiminished;

                              Doubt not He will carry on,

                              To its full perfection,

                              That good work He has begun;

                              Why, then, this dejection?

6.            S:            Faith when void of works is dead:

                              This the Scriptures witness;

                              And what works have I to plead,

                              Who am all unfitness?

                              All my powers are depraved,

                              Blind, perverse, and filthy;

                              If from death I’m fully saved,

                              Why am I not healthy?

7.            B:            Pore not on thyself too long,

                              Lest it sink thee lower;

                              Look to Jesus, kind as strong -

                              Mercy joined with power;

                              Every work that thou must do,

                              Will the gracious Saviour

                              For thee work, and in thee too,

                              Of His special favour.

8.            S:            Jesus’ precious blood, once spilt,

                              I depend on solely,

                              To release and clear my guilt;

                              But I would be holy.

               B:            He that bought thee on the cross

                              Can control thy nature;

                              Fully purge away thy dross;

                              Make thee a new creature.

9.            S:            That He can, I nothing doubt,

                              Be it but His pleasure;

               B:            Though it be not done throughout,

                              May it not in measure?

               S:            When that measure, far from great,

                              Still shall seem decreasing?

               B:            Faint not then, but pray and wait,

                              Never, never ceasing.

10.          S:            What when prayer meets no regard?

               B:            Still repeat it often.

               S:            But I feel myself so hard.

               B:            Jesus will thee soften.

               S:            But my enemies make head.

               B:            Let them closer drive thee.

               S:            But I’m cold, I’m dark, I’m dead.

               B :           Jesus will revive thee.

Melancholy Thoughts Suppressed

What follows is a hymn by Thomas Greene, under the heading “Melancholy Thoughts Suppressed.” It is given as it appears in Poems on Various Subjects, Chiefly Sacred. By the late Thomas Greene of Ware, Hertfordshire (London: H. Goldney, 1780, pp. 253-254). Lines in brackets are not in that publication, but often appear in printings of the hymn. According to Josiah Miller, “Mr. Greene was a gentleman of good means, residing at Ware...a member of the Congregational church...” He is also author of “It is the Lord, enthron’d in light, whose claims all all divine...” – found in the same 1780 Poems on Various Subjects.

1. Why should my soul indulge complaints,
Or sit and brood despair? [And yield to dark despair?]
The meanest of my Father’s saints
Are safe beneath his care.

2. Why should I thus desponding bow,
Or why with anguish bleed?
Tho’ darkness veils my passage now,
Yet glory shall succeed.

3. Why should my envious foes prevail
In what they most desire?
My faith, though weak, can never fail,
Nor humble hope expire.
[3. Why should my fears so far prevail,
When they my hopes accost?
My faith, though weak, can never fail,
Nor shall my hopes be lost.]

4. A thousand promises are wrote
In characters of blood,
And those emphatic lines denote
The ever-faithful God.

5. Thro’ these sweet promises I range,
And (blessed be his name !)
Tho’ I, a fickle mortal, change,
His love is still the same.

6. Grace, like a fountain, ever flows,
Fresh succours to renew:
The Lord my wants and weakness knows,
My sins and sorrows too.

7. ’Tis not perpetual sunshine here,
Yet I’m assured of this,
Oceans’s wild tumults shall endear
The port of endless bliss.

8. My God, my everlasting friend,
Directs my doubtful ways;
Will give salvation in the end,
And his shall be the praise.
[8. ’Tis he directs my doubtful way,
When dangers line the road;
Here I my Ebenezer raise,
And trust a gracious God.]

A hope and a future

When our children were graduating High School, Jeremiah 29:11 was a popular verse used with graduation cards, gifts and so forth. It may still be popular. The text, probably quoted from the New International Version of the Bible, reminds graduates that God has “plans to give you hope and a future.”

Jeremiah 29:11 (NIV) “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.”

While this Scripture is true and still speaks to us today (Romans 15:4), the contextless verse often “says” to the reader “God has a great future for me” (with “great” meaning “what I want and expect”). The context straightens the meaning out for us, which is deeper and fuller than the “verse on a card” or “verse on a cup” approach. Here also is the reading from the King James Version of the Bible:

Jeremiah 29:11 For I know the thoughts that I think toward you,[i] saith the Lord, thoughts of peace, and not of evil, to give you an expected end.

The words of verse 11 are part of the prophecy of Jeremiah “to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon” (Jeremiah 29:1).  Prophets rose up in Babylon to speak falsely in Jehovah’s name (Jeremiah 29:21). Among those who remained in Jerusalem, Hananiah said that within two years God would break the yoke of the king of Babylon, bring back those who had already gone into captivity, and restore the vessels of the Lord’s house to the temple (Jeremiah 28:2-4). Into this lie Jeremiah must speak the truth. Not only will this not happen, but those who are still at Jerusalem will also go into captivity! The yoke will not be broken in two years, but Israelites will remain captives in a strange land for seventy years.[ii] Do not spend the next two years expecting to come home, but settle down for the long term in the land where you are – “And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.” (Jer. 29:7). This is the context and meaning in its context – God knows the thoughts and plans he has for Israel (Cf. Isaiah 55:9). Those to whom he has not revealed those thought are liars (Romans 3:4). The Lord has thoughts of peace and prosperity in their future. Even their captivity, though a judgment, is for their good (Jeremiah 24:5). Their history is not concluded – it has a future – and there will be an ending in fulfillment of their expectations.[iii] God knows – he does not forget what he purposes to do.

To us this speaks today, within the context of Jeremiah and the general principles taught in the Bible. We look not for the fulfilling of all our desires. We know not all the thoughts God has, but we know that even in the midst of that which is disappointing, depressing, and distressing, God is working all things for good to them that love him, to them who are the called according to his purpose (Romans 8:28).  

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[i] “I alone” – not the false prophets who pretend to speak for me.

[ii] This had already been expressed by Jeremiah, as recorded in Jeremiah 25:11-12.

[iii] The “expected end” must be understood in the context of God’s work among his people Israel more than applied to individuals. The current generation – “the elders which were carried away captives” – would never return to their homeland, but their hopes could be fulfilled in their children and grandchildren (Cf. 1 Chronicles 22:7; 1 Chronicles 28:6).

The long and short of a twelve year span

Twelve years can be a long, long time – or a brief period – according to its events and our perspective. Mark 5:21-43 tells the story of two women who shared the same twelve years of time (verses 25 and 42). The first had an ongoing health struggle that had endured twelve years. In that time she sought healing and pinned her hopes on many physicians – physicians whose “cures” were painful in themselves and that drained her of her last penny and her last ounce of earthly hope. For all this she was not any better, but instead grew worse. For her twelve years was a long, long time in which she had suffered greatly. The second was a young girl whose entire life span was only equal to the twelve years of suffering the first had encountered, and now she was dying.

Life is busy and distracting. As these two women suffered, life bustled around them. Jesus had taught great multitudes, removed himself from them, calmed a storm at sea, cast demons from a maniac, and then returned across the sea to be thronged by a great multitude of people. Among this throng came Jairus, a ruler of the synagogue, with an urgent request. His twelve year old daughter was at the point of death, and Jesus seemed his only hope. Jesus accepted his request and headed to help the girl, with a jostling multitude tagging along. Among this crowd was the distressed woman who had been sick as long as Jairus’s daughter had been alive. Out of money and out of options, she thought if she could just even touch the hem of the garment of this marvelous worker of miracles she could be healed. And she was!

Then the procession to Jairus’s house stopped. Perhaps Jairus’s heart stopped also. Jesus – knowing who touched him – asked who touched him. The distraught disciples were disturbed by the question. Everybody is touching you and you ask who is touching you?? But Jesus laid his eyes on the one who touched him and she came forward, fell down before him and told her whole story. Jesus her faith, blessed her departure and assured her the permanence of her healing. While he was speaking this a dreaded report was delivered from the household of Jairus: “Thy daughter is dead.” All was stopped, all was still, all was sad for this man whose hopes had run so high. Now, now, nothing. Trouble the Master no further. Hope has fled.

The Bard of Ayrshire Robert Burns warned us “The best-laid schemes o’ mice an’ men gang aft agley An’ lea’e us nought but grief an’ pain, for promis’d joy!” Plan and scheme as we might, sickness and death are perennial and unavoidable. Despite the first woman’s plans and all the doctors’ assistance, she could not get any better. Sickness is an ubiquitous imprint of a fallen world. There is no life without it. Some may be sick more and some sick less, but all will be sick, and some, like Elisha, will “fall sick of the sickness whereof they die” – for death is unavoidable and there in no discharge from that war. Jairus had grand designs of meeting with the Master of disease and death before his daughter could die, but his plans went awry as well. It is easy to expect that he was envious of the cure of the one Jesus called “Daughter,” which delayed the Lord’s arrival at his own home to heal his own daughter.

Delay and frustration are inevitable and patience is a virtue. We will not eliminate the former, so must “let patience have her perfect work.” In our society we become more and more accustomed to instant gratification – getting what we want when we want it. The first daughter wanted healing twelve years before she got it. The fearful father wanted Jesus to get to his home quickly to heal his daughter. Mary and Martha wanted Jesus to come to Lazarus as quickly as possible, but when he arrived four days late he was right on time! None got what they wanted, but in the end they received “exceeding abundantly above all that they could ask or think.” Though Jairus hoped for healing for his beloved twelve year old, he received resurrection instead. Jesus walked into the room of despair and rebuked it, spoke the word and the little one revived. Glory!

“Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy (James 5:11).” Though our schemes and plans, hopes and dreams “gang aft agley,” it is not true that there is nought but grief and pain for promised joy! Weeping may endure for a night, but joy cometh in the morning! Where Christ is there is hope. The doctors could not help, and even hurt, the first “daughter” – and apparently had done little to help the second. But the Great Physician now is near, “lo, the winter is past, the rain is over and gone.”

When we think of twelve years of continual worsening sickness, we perceive such a long, long time of one dreary day dragging on after another, without help and without hope. When we think of a child dying at age twelve, we perceive such an unusually brief life, one taken in a moment, as we say, “before her time.” And yet it was the same time, the same twelve years. Into each of those twelve years walked the Master of the Storm, the Wearer of the efficacious garment, the Voice that says, “Arise.” Life is busy, distracting, and full of pain and woe. Sickness and death are perennial and unavoidable, delay and frustration are inevitable. Patience – waiting on the Lord – is a virtue. Know this. Where Christ is there is hope. Wait on the Lord Jesus Christ, which is our hope; touch the hem of his garment – Christ in you, the hope of glory – and hear him say to that which rages within us, “Peace, be still and to our death “Live, Arise.”

The Great Physician now is near,

The sympathizing Jesus;

He speaks the drooping heart to cheer,

Oh, hear the voice of Jesus!

Sweetest note in seraph song;

Sweetest name on mortal tongue;

Sweetest carol ever sung:

Jesus, blessed Jesus!

When storms or tempests rise

When storms or tempests rise,
Or sins your peace assail,
Your hope in Jesus never dies;
‘Tis cast within the veil.

 Excerpt from John Kent, in Gadsby’s Selection #921

Walking by Faith

"Whenever the Lord enables us to walk by faith, we enjoy a comfortable hope.  But when he leaves us to encounter the assault of the adversary, and the corruptions of our own hearts, and with nothing but our reasoning powers to combat them, however much our reason or souls have been enlightened in the knowledge of spiritual things, we have but a sorry, gloomy, doubting time of it: and we are made to know that it is not by any power that we have that faith can be brought to our rescue." -- Samuel Trott

Psalm 27, Watts

PSALM 27 PART 2 v.8,9,13,14
C. M.
Prayer and hope.

Soon as I heard my Father say,
"Ye children, seek my grace,"
My heart replied without delay,
"I'll seek my Father's face."

Let not thy face be hid from me,
Nor frown my soul away;
God of my life, I fly to thee
In a distressing day.

Should friends and kindred near and dear
Leave me to want or die,
My God would make my life his care,
And all my need supply.

My fainting flesh had died with grief
Had not my soul believed,
To see thy grace provide relief;
Nor was my hope deceived.

Wait on the Lord, ye trembling saints,
And keep your courage up;
He'll raise your spirit when it faints,
And far exceed your hope.

Isaac Watts (1674-1748)
The Psalms of David, 1719

A sea of comfort

(Rom. 8:28) And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

"A self acclaimed minister boldly informed me some years ago that only good things work together for good: bad, evil, and sinful things, said he, could never work together for the good of the redeemed. Does this not drain dry the sea of comfort found in this verse? Where does the child of grace go for comfort when plagued with inner sin and outward trials if God does not work evil for their good?" -- From 'A Blessed Promise', Wayne Gregory, July 9, 2011

Where is your refuge?

"It is a peculiar happiness to observe, that in matters of spiritual concern, the philosopher and ploughman (if truly regenerate) have the same feelings, speak the same language; they all eat of the same spiritual meat, and drink of the same spiritual rock that follows them, and that rock is Christ. Hence that similitude of experience, or to speak figuratively, that strong and striking family likeness which obtains among the converted people of God, in every period of time, and in every nation under heaven.

"They all, without exception, feel themselves totally ruined by original sin; they, all without exception, take refuge in the righteousness and cross of Christ, and unite in ascribing the whole praise of their salvation to the alone free grace and sovereign mercy of Father, Son, and Spirit."

-- Augustus M. Toplady (author of "Rock of ages, cleft for me")

Hope by Mike McInnnis

Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil. -- Hebrews 6:19

The scripture uses several adjectives to describe the hope which the LORD gives:

One hope. “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism.” (Eph 4:4-5) This describes the very basis upon which the HOPE of the LORD’s children is based. There is only one sure ground upon which true hope can rest, HIS name is the LORD JESUS CHRIST.

A good hope. “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and establish you in every good word and work.” (2 Thess 2:16- 17) That hope which HE gives is like a breath of fresh air or a cool drink from a deep well which springs up into everlasting life, filling the soul with gladness and peace.

A blessed hope. “Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ.” (Titus 2:13) The anticipation of our LORD’s return is indeed a blessed hope for those who love HIS appearing. There are some who have erred from the faith saying that the resurrection is past and that CHRIST has already come. (see 2 Tim.2:18)

A better hope. “For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.” (Heb 7:19) The ground and basis of our hope is not built on anything which must be accomplished by sinful men. JESUS CHRIST has fulfilled the law in its jot and tittle and has offered one sacrifice for sins forever. HE is now seated at the right hand of the FATHER making intercession for HIS own. The law could never make us righteous nor can it now bring us into condemnation. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” (Rom 8:2)

A lively hope. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” (1 Pet 1:3) Our hope is “lively” (i.e.; living) because HE is alive and has placed within us, the hope that we too shall be raised from the sleep of death and shall put on immortality in an incorruptible body like unto HIS. This hope is at the very heart of our desire. “If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor 15:19- 20)

-- Excerpt from the Grace Gazette Vol. V, Issue 10

Three hopeless cases

In the Gospel of Mark, chapter 5, we find three hopeless cases.

1. A man who could be neither tamed nor bound -- no man could bind him, no, not with chains...neither could any man tame him.

2. A woman who could not be healed -- a certain woman, which had an issue of blood twelve years, And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse...

3. A girl who died "while help was on the way" -- Thy daughter is dead: why troublest thou the Master any further?

Hopeless. Yes! "With men this is impossible..."

Hopeless? I think not! "...with God all things are possible."

Out of his head, crazy, hopeless: "And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind..."

Money gone, health gone, hopeless: "...she had heard of Jesus...and touched his garment...And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague."

Life gone, hopeless: "And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. And straightway the damsel arose, and walked..."

No head. No health. No breath. No hope. NO PROBLEM!!