God's Promises to Abraham

God's Promises to Abraham
Now the LORD had said to Abram: "Get out of your country, from your kindred and from your father's house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed."  (Gen_12:1-3)

These are some of the most strategic promises in the word of God. They are repeated to Abraham (Gen_13:14-18; Gen_15:5; Gen_17:1-8; Gen_22:17-18). They are confirmed to Isaac (Gen_26:2-4, Gen_26:24) and to Jacob (Gen_28:13-14; Gen_35:9-12). 
They are woven throughout the Old Testament (Neh_9:7-8; Psa_105:6-11; Isa_51:2). They are elaborated upon in prominent chapters of the New Testament (Romans 4 and 9; Galatians 3 and 4; Hebrews 6, 7, and 11). 
Ultimately, we will see that these promises are at the root of the new covenant of grace.  
These promises to Abraham flow forth one upon another. 
This is so typical of our God of promises. He does not merely sprinkle His word with a promise here and there. He pours them out like a cascading stream. Included within these divine commitments are some of the monumental purposes of God: namely, a Promised Land, the nation of Israel, the Messiah, and worldwide missions.  

First, God's promises included a Promised Land. "Get out of your country, from your kindred and from your father's house, to a land that I will show you." This new land would be spacious, with bountiful provision: "a good and large land . . . a land flowing with milk and honey" (Exo_3:8). Then, in that land of blessing, God would develop the nation of Israel. "I will make you a great nation." Eventually, through that nation, Messiah would be birthed, fulfilling the promise to bring God's blessings to all who would believe. "In you all the families of the earth shall be blessed." The Lord Jesus would be that specific, individual seed that would offer God's blessed salvation to all the world. "Now to Abraham and his Seed were the promises made. He does not say, 'And to seeds,' as of many, but as of one, 'And to your Seed,' who is Christ" (Gal_3:16).
 This promise contained the gospel. "And the Scripture, foreseeing that God would justify the nations by faith, preached the gospel to Abraham beforehand, saying, 'In you all the nations shall be blessed' " (Gal_3:8). 
The gospel is the good news of God's saving grace. This good news is for all the world to hear. 

Lord God of majestic promises, what a grand plan You have laid out in only a few sentences! Help me to read Your word with alertness regarding Your promises. Please shape my thinking and my expectations by Your mighty promises, in Jesus name, Amen.

Why seek ye the living among the dead?

“Having escaped the corruption that is in the world through lust.”
- 2Pe_1:4

Vanish for ever all thought of indulging the flesh if you would live in the power of your risen Lord. 
It were ill that a man who is alive in Christ should dwell in the corruption of sin. “Why seek ye the living among the dead?” said the angel to Magdalene. 
Should the living dwell in the sepulchre? 
Should divine life be immured in the carnal house of fleshly lust? 
How can we partake of the cup of the Lord and yet drink the cup of Belial? 
Surely, believer, from open lusts and sins you are delivered: have you also escaped from the more secret and delusive lime-twigs of the Satanic fouler? Have you come forth from the lust of pride? Have you escaped from slothfulness? Have you clean escaped from carnal security? 

Are you seeking day by day to live above worldliness, the pride of life, and the ensnaring vice of avarice? 
Remember, it is for this that you have been enriched with the treasures of God. If you be indeed the chosen of God, and beloved by him, do not suffer all the lavish treasure of grace to be wasted upon you. 
Follow after holiness; it is the Christian’s crown and glory. An unholy church! it is useless to the world, and of no esteem among men. 
It is an abomination, hell’s laughter, heaven’s abhorrence. The worst evils which have ever come upon the world have been brought upon her by an unholy church. 
O Christian, the vows of God are upon you. You are God’s priest: act as such. 
You are God’s king: reign over your lusts. You are God’s chosen: do not associate with Belial. Heaven is your portion: live like a heavenly spirit, so shall you prove that you have true faith in Jesus, for there cannot be faith in the heart unless there be holiness in the life.

“Lord, I desire to live as one
Who bears a blood-bought name,
As one who fears but grieving thee,
And knows no other shame.”

Art thou also become weak as we? art thou become like unto us?

“Art thou become like unto us?”
- Isa_14:10


Isa 14:10  With well-prepared speeches, royal invitations to death: "Now you are as nothing as we are! Make yourselves at home with us dead folks!" [Message Bible]


(ASV)  All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us? 

What must be the apostate professor’s doom when his naked soul appears before God? 
How will he bear that voice, “Depart, ye cursed; thou hast rejected me, and I reject thee; thou hast played the harlot, and departed from me: I also have banished thee for ever from my presence, and will not have mercy upon thee.” 
What will be this wretch’s shame at the last great day when, before assembled multitudes, the apostate shall be unmasked? See the profane, and sinners who never professed religion, lifting themselves up from their beds of fire to point at him.
 “There he is,” says one, “will he preach the gospel in hell?” “There he is,” says another, “he rebuked me for cursing, and was a hypocrite himself!” “Aha!” says another, “here comes a psalm-singing Methodist-one who was always at his meeting; he is the man who boasted of his being sure of everlasting life; and here he is!” 
No greater eagerness will ever be seen among Satanic tormentors, than in that day when devils drag the hypocrite’s soul down to perdition. Bunyan pictures this with massive but awful grandeur of poetry when he speaks of the back-way to hell. 
Seven devils bound the wretch with nine cords, and dragged him from the road to heaven, in which he had professed to walk, and thrust him through the back-door into hell. Mind that back-way to hell, professors! 
“Examine yourselves, whether ye be in the faith.” Look well to your state; see whether you be in Christ or not. It is the easiest thing in the world to give a lenient verdict when oneself is to be tried; but O, be just and true here. Be just to all, but be rigorous to yourself. Remember if it be not a rock on which you build, when the house shall fall, great will be the fall of it. 
O may the Lord give you sincerity, constancy, and firmness; and in no day, however evil, may you be led to turn aside.

For faith is a power, hope is a promise, but Love is a Person.

LOVE is a Person

“God is Love.” (1Jn_4:8).

For the past few days we have examined briefly the three great Virtues — Faith, Hope, and Love. The Scripture tells us that the greatest of these three is Love. The reason is clear — Faith is a Power, Hope is a Promise, and Love is a Person.

That Person is the Lord Himself.

Jesus said, “He that has seen Me, has seen the Father.” Christ came to reveal to each one of us the God that nobody knew. There were the fiery gods of the pagans, demanding the sacrifice of children to appease their demands. There were the brooding gods of the Hindus, leaving man in a never-ending-circle of searching — only to worship a cow.

There were the capricious gods of the Greeks, who leave man in doubt and dismay at the unpredictable twists and turns of life. And, of course, there is the angry god of Muslims, who evidently requires that his devotees slay all infidels to prove their faith, and then kill themselves in an unholy holy act to insure themselves 70 virgins in heaven. (By the way, did anyone bother to ask the virgins how they feel about this?)

And even the Christian Faith is filled with mixed images and vain imaginations about the One True God — leaving most of us motivated out of guilt, shame, or fear — rather than faith, hope, and love.

But God is Love — and we need only look into the face of Jesus and all our confusion about God is dispelled. So, now abides faith, hope and love — and the greatest of these is Love. 
For faith is a power, hope is a promise, but Love is a Person.

And once this Person befriends you and walks with you day by day — your faith will soar to heights unknown, and your hope will be securely fixed like an anchor in heaven as you sail the high seas of this spinning world.

COURAGE IN LIFE'S STORMS

COURAGE IN LIFE'S STORMS

"There stood by me this night an angel of the God whose I am, whom also I serve, saying, 'Fear not, Paul; thou must stand before Caesar: and lo, God hath granted thee all them that sail with thee.' Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me."-- Act_27:23-25.

SAID A boy to his mother, "What is fear like? I have never seen him."
Paul might have said as much, because his life was hid with Christ in God. He had learned to detect the voice of Christ. 
Some cannot do so, for it needs the practiced ear and the obedient will. But all through his Christian career the Apostle seems to have derived comfort and strength from special revelations. Through the murky darkness of the storm, Christ's ministering angel sped to his hammock, and standing beside him, bade him be of good cheer. And there is no storm that beats on our life which does not bring God's angels also to our help, though we may not see their forms or hear their voice. The one condition of Angel-help is that we belong to their Master. We must be able to say: "Whose I am, and Whom I serve."
The Prayer of Faith. In Act_27:24 the R.V. rendering is "granted." It signifies that Paul had asked and God had granted his prayer, and given him his request. What a promise this is! It is said of Miss Havergal that she went to stay with a family not one of whom was definitely for Christ. On the first night of her stay she wrote her well-known hymn, "Take my life, and let it be, consecrated, Lord, to Thee." And during her short sojourn under that roof she won for her Lord the entire household. So we may claim that all who sail with us in the ship of our life shall become God's children.
The Courage of Faith is consistent with Commonsense. Even though Paul had God's assurance, he felt that he must do what he could, as though all depended on his sagacity. Faith ought not to make us act presumptuously or foolishly. Holy calm and stillness rule in the heart of him whose mind is stayed on God.
We are likely to encounter many storms in our life before we anchor in the Fair Haven of Eternity, but in the heart of every cyclone there is a point of rest; and in the fiercest storm that sweeps our world, we may hide in the secret place of the Most High, and sing Psa_46:1-11.

PRAYER
By day and by night, in life and in death, may I ever be true to Thee, O Lover of my Soul, my ceaseless Friend, my unchangeable Saviour. Into Thy hands I commit my spirit! AMEN.

Substance, not Shadows, under Grace

Substance, not Shadows, under Grace

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect . . . Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ.  (Heb_10:1 and Col_2:16-17)
Another better aspect of grace is seen in the difference between a shadow and the substance that casts a shadow. Shadows supply various benefits, but they have critical limitations. Shadows can provide a visible outline of a actual reality, but they cannot supply what is inherent to the reality. Also, shadows can give indication of an approaching person, but they cannot provide a relationship with that person. The old covenant of law is likened unto a shadow: "For the law, having a shadow of the good things to come." The new covenant of grace (God's sufficient resources freely available in Christ) is the substance. "The substance is of Christ."  
One of the shadow-like characteristics of the law was contained in its sacrifices. "For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect." 
Christ would perfectly fulfill all that those ancient sacrifices pictured, and He would make all of their desired benefits fully available to all who would believe in Him. The Passover lamb is a clear example of this truth. "Pick out and take lambs for yourselves according to your families, and kill the Passover lamb . . . For the LORD will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and not allow the destroyer to come into your houses to strike you" (Exo_12:21, Exo_12:23). This shadow of temporal deliverance becomes substance in Christ, who delivers us from eternal judgment. "Christ, our Passover, was sacrificed for us" (1Co_5:7).  
Another shadow-like characteristic of the law can be seen in its righteous commands. Whatever the law demands is related to holiness, to righteousness. "You shall be holy, for I the LORD your God am holy" (Lev_19:2). This call to righteousness can only become a substantial reality through the Lord Jesus Christ: "that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith" (Phi_3:8-9). 
Lord Jesus, You are all of the good things to come that were foreshadowed in the law. Help me to avoid being caught up in the shadows of the law. May Your Spirit draw me to the unlimited spiritual substance that is found in You alone, Amen.

That the man of God may be complete, thoroughly equipped for every good work.

2Ti 3:16  All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 
2Ti 3:17  that the man of God may be complete, thoroughly equipped for every good work. 

2 Timothy 3:16
All Scripture is given by inspiration of God,.... That is, all holy Scripture; for of that only the apostle is speaking; and he means the whole of it; not only the books of the Old Testament, but of the New, the greatest part of which was now written; for this second epistle to Timothy is by some thought to be the last of Paul's epistles; and this also will hold good of what was to be written; for all is inspired by God, or breathed by him: the Scriptures are the breath of God, the word of God and not men; they are "written by the Spirit", as the Syriac version renders it; or "by the Spirit of God", as the Ethiopic version. The Scriptures are here commended, from the divine authority of them; and which is attested and confirmed by various arguments; as the majesty and loftiness of their style, which in many places is inimitable by men; the sublimity of the matter contained in them, which transcends all human understanding and capacity ever to have attained unto and discovered; as the trinity of persons in the Godhead, the incarnation of Christ, the resurrection of the dead, &c. The purity and holiness of them before observed, show them to be the word of him that is of purer eyes than to behold iniquity; as also their harmony and agreement, though wrote by different persons, in different places, and ages, and at sundry times, and in divers manners; what seeming inconsistencies are observed in them may, with labour and industry, by divine assistance, be reconciled. The predictions of future events in them, as particularly concerning Josiah and Cyrus, by name, long before they were born, and especially concerning Jesus Christ, and which have had their accomplishment, and many others in the New Testament both by Christ and his apostles, are a proof that they could not be the writings of men, but must have the omniscient God for their author; the impartiality of the writers of them, in not concealing the mean extract of some of them, the sins of others before conversion, and even their sins and failings afterwards, as well as those of their nearest relations and dearest friends, strengthens the proof of their divine authority; to which may be added, the wonderful preservation of them, through all the changes and declensions of the Jewish church and state, to whom the books of the Old Testament were committed; and notwithstanding the violence and malice of Heathen persecutors, particularly Dioclesian, who sought to destroy every copy of the Scriptures, and published an edict for that purpose, and notwithstanding the numbers of heretics, and who have been in power, as also the apostasy of the church of Rome; and yet these writings have been preserved, and kept pure and incorrupt, which is not the case of other writings; nor are there any of such antiquity as the oldest of these: to which may be subjoined the testimony of God himself; his outward testimony by miracles, wrought by Moses and the prophets, concerned in the writings of the Old Testament, and by the apostles in the New; and his internal testimony, which is the efficacy of these Scriptures on the hearts of men; the reading and hearing of which, having been owned for the conversion, comfort and edification of thousands and thousands, and ten thousand times ten thousand: and 

is profitable for doctrine; for the discovering, illustrating, and confirming any doctrine concerning God, the being, persons, and perfections of God; concerning the creation and fall of man; concerning the person and offices of Christ, redemption by him, justification by his righteousness, pardon by his blood, reconciliation and atonement by his sacrifice, and eternal life through him, with many others. The Scripture is profitable for ministers to fetch doctrine from, and establish it by; and for hearers to try and prove it by: 

for reproof; of errors and heresies; this is the sword of the Spirit, which cuts all down. There never was, nor is, nor can be any error or heresy broached in the world, but there is a sufficient refutation of it in the Scriptures; which may be profitably used for that purpose, as it often has been by Christ and his apostles, and others since in all ages: 


for correction; of vice; there being no sin, but the evil nature of it is shown, its wicked tendency is exposed, and the sad effects and consequences of it are pointed out in these writings: for instruction in righteousness; in every branch of duty incumbent upon men; whether with respect to God, or one another; for there is no duty men are obliged unto, but the nature, use, and excellency of it, are here shown: the Scriptures are a perfect rule of faith and practice; and thus they are commended from the usefulness and profitableness of them.

2 Timothy 3:17
That the man of God may be perfect,.... By the man of God may be meant everyone that in a special relation belongs to God; who is chosen by God the Father, redeemed by the Son, and called by the Spirit; but more especially a minister of the Gospel; for as it was usual to call a prophet under the Old Testament by this name, it seems to be transferred from thence to a minister of the New Testament, see 1Ti_6:11 and the design of the Scriptures and the end of writing them are, that both preachers of the word, and hearers of it, might have a perfect knowledge of the will of God; that the former might be a complete minister of the Gospel, and that nothing might be wanting for the information of the latter: 


thoroughly furnished unto all good works, or "every good work"; particularly to the work of the ministry, which is a good one; and to every part and branch of it, a thorough furniture for which lies in the holy Scriptures; from whence, as scribes well instructed in the kingdom of heaven, do Gospel ministers bring forth things new and old, both for delight and profit: though this may be also applied to all good works in common, which the Scriptures point unto, give directions about, as well as show where strength is to be, he had to perform them.

Scripture cannot be broken; or be made null and void

John 10:35  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), 

John 10:35

If he called them gods, unto whom the word of God came,.... The Syriac version reads, "because the word of God came to them"; either the divine "Logos", the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings, and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, "if he called them gods to whom God appeared, the word of God was with them": or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does: 

and the 

Scripture cannot be broken; or be made null and void; 

whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud (y); when one doctor has produced an argument, or instance, in any point of debate, another says, איכא למיפרך, 

"it may be broken"; or objected to, in such and such a manner, and be refuted: 

but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that. 

(y) T. Bab. Zebachim, fol. 4. 1. & Becorot, fol. 32. 1. & passim.

John 10:35

Unto whom the word of God came - Bishop Pearce thinks that “the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in 2Ch_19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgement - λογοι της κρισεως, in the words or matters of judgement, - Sept., which is nearly according to the Hebrew to בדבר משפט  bedebar mishpat, in the word or matter of judgewment. 
In Deu_1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgement is God’s. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgement that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb_4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged.” But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luke_3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things.

And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?

For we do not wrestle against flesh and blood,

Eph 6:10  Finally, my brethren, be strong in the Lord and in the power of His might
Eph 6:11  Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 
Eph 6:12  For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 
Eph 6:13  Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 
Eph 6:14  Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 
Eph 6:15  and having shod your feet with the preparation of the gospel of peace; 
Eph 6:16  above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 
Eph 6:17  And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 
Eph 6:18  praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—NKJV Bible

Ephesians 6:10-18

Here is a general exhortation to constancy in our Christian course, and to encourage in our Christian warfare. Is not our life a warfare? It is so; for we struggle with the common calamities of human life. Is not our religion much more a warfare? It is so; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. 
We have enemies to fight against, a captain to fight for, a banner to fight under, and certain rules of war by which we are to govern ourselves. 
“Finally, my brethren (Eph_6:10), it yet remains that you apply yourselves to your work and duty as Christian soldiers.” Now it is requisite that a soldier be both stout-hearted and well armed. 

If Christians be soldiers of Jesus Christ,

I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, etc. Those who have so many battles to fight, and who, in their way to heaven, must dispute every pass, with dint of sword, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong for fighting. 
Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, spiritual strength and courage are very necessary for our spiritual warfare. Be strong in the Lord, either in his cause and for his sake or rather in his strength. We have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness; but all our sufficiency is of God. In his strength we must go forth and go on. By the ac ting's of faith, we must fetch in grace and help from heaven to enable us to do that which of ourselves we cannot do, in our Christian work and warfare. We should stir up ourselves to resist temptations in a reliance upon God's all-sufficiency and the omnipotence of his might.

II. They must be well armed: “Put on the whole armour of God (Eph_6:11), make use of all the proper defences and weapons for repelling the temptations and stratagems of Satan - get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy.” Observe, Those who would approve themselves to have true grace must aim at all grace, the whole armour. It is called the armour of God, because he both prepares and bestows it. We have no armour of our own that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of God. This armour is prepared for us, but we must put it on; that is, we must pray for grace, we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned why the Christian should be completely armed is that he may be able to stand against the wiles of the devil - that he may be able to hold out, and to overcome, notwithstanding all the devil's assaults, both of force and fraud, all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shows,

   
1. What our danger is, and what need we have to put on this whole armour, considering what sort of enemies we have to deal with - the devil and all the powers of darkness: For we wrestle not against flesh and blood, etc., Eph_6:12. The combat for which we are to be prepared is not against ordinary human enemies, not barely against men compounded of flesh and blood, nor against our own corrupt natures singly considered, but against the several ranks of devils, who have a government which they exercise in this world. 

      (1.) We have to do with a subtle enemy, an enemy who uses wiles and stratagems, as Eph_6:11. He has a thousand ways of beguiling unstable souls: hence he is called a serpent for subtlety, an old serpent, experienced in the art and trade of tempting. 

      (2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in those heathen nations which are yet in darkness. The dark parts of the world are the seat of Satan's empire. Yea, they are usurping princes over all men who are yet in a state of sin and ignorance. Satan's is a kingdom of darkness; whereas Christ's is a kingdom of light. 

      (3.) They are spiritual enemies: Spiritual wickedness in high places, or wicked spirits, as some translate it. The devil is a spirit, a wicked spirit; and our danger is the greater from our enemies because they are unseen, and assault us ere we are aware of them. The devils are wicked spirits, and they chiefly annoy the saints with, and provoke them to, spiritual wickedness es, pride, envy, malice, etc. These enemies are said to be in high places, or in heavenly places, so the word is, taking heaven (as one says) for the whole expanse's, or spreading out of the air between the earth and the stars, the air being the place from which the devils assault us. 
Or the meaning may be, “We wrestle about heavenly places or heavenly things;” so some of the ancients interpret it. Our enemies strive to prevent our ascent to heaven, to deprive us of heavenly blessings and to obstruct our communion with heaven. 
They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.

   
2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies.

      (1.) We must withstand, Eph_6:13. We must not yield to the devil's allurements and assaults, but oppose them. Satan is said to stand up against us, 1Ch_21:1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or of any sore affliction.

      (2.) We must stand our ground: And, having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and he will flee. If we distrust our cause, or our leader, or our armour, we give him advantage. Our present business is to withstand the assaults of the devil, and to stand it out; and then, having done all that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious.

      (3.) We must stand armed; and this is here most enlarged upon. Here is a Christian in complete armour: and the armour is divine: Armour of God, armour of light, Rom_13:12. Armour of righteousness, 2Co_6:7. The apostle specifies the particulars of this armour, both offensives and defencive. The military girdle or belt, the breast-plate, the gr eaves (or soldier's shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back; if we turn our back upon the enemy, we lie exposed. 

         [1.] Truth or sincerity is our girdle, Eph_6:14. It was prophesied of Christ (Isa_11:5) that righteousness should be the girdle of his loins and faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer_13:11. This will restrain from libertarianism and licentiousness, as a girdle restrains and keeps in the body. This is the Christian soldier's belt: un-girded with this, he is un-blessed. 

         [2.] Righteousness must be our breast-plate. The breast-plate secures the vitals, shelters the heart. The righteousness of Christ imputed to us is our breast-plate against the arrows of divine wrath. The righteousness of Christ implanted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. The apostle explains this in 1Th_5:8, Putting on the breast-plate of faith and love. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards men, in all the offices of justice, truth, and charity. 

         [3.] Resolution must be as the gr eaves to our legs: And their feet shod with the preparation of the gospel of peace, Eph_6:15. Shoes, or gr eaves of brass, or the like, were formerly part of the military armour (1Sa_17:6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The preparation of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. It is styled the gospel of peace because it brings all sorts of peace, peace with God, with ourselves, and with one another. It may also be meant of that which prepares for the entertainment of the gospel, namely, repentance. With this our feet must be shod: for by living a life of repentance we are armed against temptations to sin, and the designs of our great enemy. Dr. Whitby thinks this may be the sense of the words: “That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and persecutions, as did those shoes of brass the soldiers from those gall traps,” etc. 

         [4.] Faith must be our shield: Above all, or chiefly, taking the shield of faith, Eph_6:16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals; but with the shield we turn every way. This is the victory over the world, even our faith. We are to be fully persuaded of the truth of all God's promises and threatenings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance of things hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and undiscerning flight, and the deep wounds that they give to the soul; fiery darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called, as the serpents with poisonous stings are called fiery serpents. Violent temptations, by which the soul is set on fire of hell, are the darts which Satan shoots at us. Faith is the shield with which we must quench these fiery darts, wherein we should receive them, and so render them ineffectual, that they may not hit us, or at least that they may not hurt us. Observe, Faith, acted upon the word of God and applying that, acted upon the grace of Christ and improving that, quenches the darts of temptation. 

         [5.] Salvation must be our helmet (Eph_6:17); that is, hope, which has salvation for its object; so 1Th_5:8. The helmet secures the head. A good hope of salvation, well founded and well built, will both purify the soul and keep it from being defiled by Satan, and it will comfort the soul and keep it from being troubled and tormented by Satan. He would tempt us to despair; but good hope keeps us trusting in God, and rejoicing in him. 

         [6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier's furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit's inditing and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath's sword, none like that; with this we assault the assailants. Scripture-arguments are the most powerful arguments to repel temptation with. Christ himself resisted Satan's temptations with, It is written, Mat_4:4, Mat_4:6, Mat_4:7, Mat_4:10. This, being hid in the heart, will preserve from sin (Psa_119:11), and will mortify and kill those lusts and corruptions that are latent there. 

         [7.] Prayer must buckle on all the other parts of our Christian armour, Eph_6:18. We must join prayer with all these graces, for our defence against these spiritual enemies, imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. We must pray with all prayer and supplication, with all kinds of prayer: public, private, and secret, social and solitary, solemn and sudden; with all the parts of prayer: confession of sin, petition for mercy, and thanksgivings for favours received. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. When God says, Seek my face, our hearts must comply, Psa_27:8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in our outward circumstances; and we must continue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are disposed to enlarge, and there is time for it, and our occasions call for it. 

We must likewise persevere in particular requests, notwithstanding some present discouragements and repulses. And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another. Observe, None are so much saints, and in so good a condition in this world, but they need our prayers, and they ought to have them. The apostle passes hence to the conclusion of the epistle.

CHEERING PROMISES

See below for the first video.

CHEERING PROMISES
"Whereby are given unto us great and precious promises: that by these ye might be partakers of the Divine Nature."-- 2Pe_1:4.

PRECIOUS FAITH and precious promise are necessarily linked together (2Pe_1:1-4). 

The promises excite the faith, and faith reckons upon the fulfillment of promise. One is sometimes asked why it is that God's Word seems to fail, and that the righteous do appear to be forsaken! But surely the reason is, not that there is any failure on God's side to fullfil His promises, but that the promise is not claimed. It is possible to carry around a pocket-full of bank notes and cheques, and to die of starvation because they have not been cashed. When you have found a promise that just fits your need, do not rest content until you have laid it before God, and claimed its fulfilment.
Note that everything which is needed for life and godliness is already granted to us in Jesus our Lord (2Pe_1:3). 
We have not to pray to our Father for things which He has not anticipated, but to claim those which He has already given. 
The one purpose of God's preparation is that we should not only escape the corruption which is in the world, but become "partakers of His Divine Nature." What a marvelous promise is this, which almost passes human thought and comprehension, that we should become animated and filled by the very nature of God!
Note the recurrence of the phrase "these things" in the following verses. When they abound in us we cannot be idle or unfruitful. The octave of qualities enumerated reminds us of those Chinese boxes, each of which contains a smaller one, until we finally arrive at some precious article enclosed in the innermost. Faith apprehends everything else--manly courage, knowledge, sell-control, patience, godliness, kindness, and above all, love. To be deficient in "these things" is to be short-sighted (R.V.).
The Apostle says that the soul which has incorporated into itself these qualities of character will be welcomed into the Eternal Kingdom. It will enter the Harbour royally, with every sail set and pennant flying, and receive a choral entrance from the eager crowds that await its approach (2Pe_1:11). 
Let us be diligent in our appropriation of God's great and precious promises, so that we shall never fail.

PRAYER
Grant us, O Lord, we beseech Thee, always to seek Thy kingdom and righteousness; and of whatsoever Thou seest us to stand in need, mercifully grant us an abundant portion; through Jesus Christ our Lord. AMEN.

Keep vigilant watch over your heart; that's where life starts.

Proverbs 4:20-27


Pro 4:23  Keep vigilant watch over your heart; that's where life starts.  (Msg Bible) 


Pro 4:23  Keep your heart with all diligence, For out of it spring the issues of life.    (NKJV Bible)

Solomon, having warned us not to do evil, here teaches us how to do well. It is not enough for us to shun the occasions of sin, but we must study the methods of duty.
I. We must have a continual regard to the word of God and endeavour that it may be always ready to us.
1. The sayings of wisdom must be our principles by which we must govern ourselves, our monitors to warn us of duty and danger; and therefore, 
      (1.) We must receive them readily: “Incline thy ear to them (Pro_4:20); humbly bow to them; diligently listen to them.” 
The attentive hearing of the word of God is a good sign of a work of grace begun in the heart and a good means of carrying it on. It is to be hoped that those are resolved to do their duty who are inclined to know it. 
      (2.) We must retain them carefully (Pro_4:21); we must lay them before us as our rule: “Let them not depart from thy eyes; view them, review them, and in every thing aim to conform to them.” 
We must lodge them within us, as a commanding principle, the influences of which are diffused throughout the whole man: “Keep them in the midst of thy heart, as things dear to thee, and which thou art afraid of losing.” Let the word of God be written in the heart, and that which is written there will remain.
   2. The reason why we must thus make much of the words of wisdom is because they will be both food and physic to us, like the tree of life, Rev_22:2; Eze_47:12. Those that seek and find them, find and keep them, shall find in them, 
      (1.) Food: For they are life unto those that find them, Pro_4:22. As the spiritual life was begun by the word as the instrument of it, so by the same word it is still nourished and maintained. We could not live without it; we may by faith live upon it. 
      (2.) Physic. They are health to all their flesh, to the whole man, both body and soul; they help to keep both in good plight. They are health to all flesh, so the Septuagint. There is enough to cure all the diseases of this distempered world. They are a medicine to all their flesh (so the word is), to all their corruptions, for they are called flesh, to all their grievances, which are as thorns in the flesh. There is in the word of God a proper remedy for all our spiritual maladies.

II. We must keep a watchful eye and a strict hand upon all the motions of our inward man, Pro_4:23. 
Here is, 
   1. A great duty required by the laws of wisdom, and in order to our getting and preserving wisdom: Keep thy heart with all diligence. God, who gave us these souls, gave us a strict charge with them: Man, woman, keep thy heart; take heed to thy spirit, Deu_4:9. We must maintain a holy jealousy of ourselves, and set a strict guard, accordingly, upon all the avenues of the soul; keep our hearts from doing hurt and getting hurt, from being defiled by sin and disturbed by trouble; keep them as our jewel, as our vineyard; keep a conscience void of offence; keep out bad thoughts; keep up good thoughts; keep the affections upon right objects and in due bounds. Keep them with all keepings (so the word is); there are many ways of keeping things - by care, by strength, by calling in help, and we must use them all in keeping our hearts; and all little enough, so deceitful are they, 
Jer_17:9. 
Or above all keepings; we must keep our hearts with more care and diligence than we keep any thing else. We must keep our eyes (Job_31:1), keep our tongues (Psa_34:13), keep our feet (Ecc_5:1), but, above all, keep our hearts. 
   
2. A good reason given for this care, because out of it are the issues of life. Out of a heart well kept will flow living issues, good products, to the glory of God and the edification of others. Or, in general, all the actions of the life flow from the heart, and therefore keeping that is making the tree good and healing the springs. Our lives will be regular or irregular, comfortable or uncomfortable, according as our hearts are kept or neglected.

III. We must set a watch before the door of our lips, that we offend not with out tongue (Pro_4:24): 
Put away from thee a froward mouth and perverse lips. Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and steadfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words.

IV. We must make a covenant with our eyes: “Let them look right on and straight before thee, Pro_4:25. 
Let the eye be fixed and not wandering; let it not rove after every thing that presents itself, for then it will be diverted form good and ensnared in evil. Turn it from beholding vanity; let thy eye be single and not divided; let thy intentions be sincere and uniform, and look not asquint at any by-end.” We must keep our eye upon our Master, and be careful to approve ourselves to him; keep our eye upon our rule, and conform to that; keep our eye upon our mark, the prize of the high calling, and direct all towards that. Oculum in metam - The eye upon the goal.

V. We must act considerately in all we do (Pro_4:26): 
Ponder the path of thy feet, weigh it (so the word is); “put the word of God in one scale, and what thou hast done, or art about to do, in the other, and see how they agree; be nice and critical in examining whether thy way be good before the Lord and whether it will end well.” We must consider our past ways and examine what we have done, and our present ways, what we are doing, whither we are going, and see that we walk circumspectly. It concerns us to consider what are the duties and what the difficulties, what are the advantages and what the dangers, of our way, that we may act accordingly. “Do nothing rashly.”

VI. We must act with steadiness, caution, and consistency: “Let all thy ways be established (Pro_4:26) and be not unstable in them, as the double-minded man is; halt not between two, but go on in an even uniform course of obedience; turn not to the right hand not to the left, for there are errors on both hands, and Satan gains his point if he prevails to draw us aside either way. Be very careful to remove thy foot from evil; take heed of extremes, for in them there is evil, and let thy eyes look right on, that you may keep the golden mean.” Those that would approve themselves wise must always be watchful.

Pro 4:20  My son, give attention to my words; Incline your ear to my sayings. 
Pro 4:21  Do not let them depart from your eyes; Keep them in the midst of your heart; 
Pro 4:22  For they are life to those who find them, And health to all their flesh. 
Pro 4:23  Keep your heart with all diligence, For out of it spring the issues of life. 
Pro 4:24  Put away from you a deceitful mouth, And put perverse lips far from you. 
Pro 4:25  Let your eyes look straight ahead, And your eyelids look right before you. 
Pro 4:26  Ponder the path of your feet, And let all your ways be established. 

Pro 4:27  Do not turn to the right or the left; Remove your foot from evil. (nkjv Bible)

Pro 4:20  Dear friend, listen well to my words; tune your ears to my voice. 
Pro 4:21  Keep my message in plain view at all times. Concentrate! Learn it by heart! 
Pro 4:22  Those who discover these words live, really live; body and soul, they're bursting with health. 
Pro 4:23  Keep vigilant watch over your heart; that's where life starts. 
Pro 4:24  Don't talk out of both sides of your mouth; avoid careless banter, white lies, and gossip. 
Pro 4:25  Keep your eyes straight ahead; ignore all sideshow distractions. 
Pro 4:26  Watch your step, and the road will stretch out smooth before you. 

Pro 4:27  Look neither right nor left; leave evil in the dust. (Msg Bible)

God Working in Us What Pleases Him

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God Working in Us What Pleases Him
Now may the God of peace . . . make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.  (Heb_13:20-21)
Once again, our attention is focused upon Hebrews 13:20-21. In the two previous devotionals, we saw that the God of peace makes obedience available to us through the blood of Christ and then equips us to do His will. Now we will see that this involves God working in us what pleases Him.  
Obedience is about pleasing God, doing "what is well pleasing in His sight."  This is why Christ died for us. "He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again" (2Co_5:15).

 Living to please self is the ultimate disobedience to God. 
As God's children, we want to live for His approval.
 "Walk as children of light . . . proving what is acceptable to the Lord" (Eph_5:8-10).  

The means ordained for us to actually live pleasing in His sight is God at work in us: "the God of peace . . . working in you what is well pleasing in His sight." 
We cannot properly live obedient, pleasing lives for God, unless we look to the Lord to be working within us. 
If we are to be faithful representatives of the Lord here on earth, we need Him working through us. 
"Therefore we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God" (2Co_5:20). 
This is how the early church effectively pleased the Lord in their service. "For He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles" (Gal_2:8).  
Ultimately, pleasing God by doing His will is an internal matter of the heart. "That He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints" (1Th_3:13). 

When our Lord returns, He wants to find obedient children. He wants His followers to be "blameless in holiness before our God and Father." This is only possible as we allow our God to do a spiritually stabilizing work deep within us: "That He may establish your hearts blameless in holiness."  
Not surprisingly, all of this working of God within us is done "through Jesus Christ." It is all based upon who Jesus is, all that He has done for us, and all that He alone can accomplish as He lives in us! 

Lord God of peace, I long to live pleasing in Your sight, holy and true. Please do Your effective work deep within my heart, through Jesus Christ, my Lord, Amen.

He sat down and taught His climbing companions.

Matt 5:1-48  When Jesus saw his ministry drawing huge crowds, he climbed a hillside. Those who were apprenticed to him, the committed, climbed with him. Arriving at a quiet place, he sat down and taught his climbing companions. 

This is what He said: 
"You're blessed when you're at the end of your rope. With less of you there is more of God and His rule. 
"You're blessed when you feel you've lost what is most dear to you. Only then can you be embraced by the One most dear to you. 
"You're blessed when you're content with just who you are--no more, no less. That's the moment you find yourselves proud owners of everything that can't be bought. 
"You're blessed when you've worked up a good appetite for God. He's food and drink in the best meal you'll ever eat. 
"You're blessed when you care. At the moment of being 'careful,' you find yourselves cared for. 
"You're blessed when you get your inside world--your mind and heart--put right. Then you can see   God in the outside world. 
"You're blessed when you can show people how to cooperate instead of compete or fight. That's when you discover who you really are, and your place in God's family. 
"You're blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God's kingdom. 
"Not only that--count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable. 
You can be glad when that happens--give a cheer, even!--for though they don't like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble. 
"Let me tell you why you are here. You're here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You've lost your usefulness and will end up in the garbage. 
"Here's another way to put it: You're here to be light, bringing out the God-colors in the world. God is not a secret to be kept. We're going public with this, as public as a city on a hill. 
If I make you light-bearers, you don't think I'm going to hide you under a bucket, do you? I'm putting you on a light stand. 
Now that I've put you there on a hilltop, on a light stand--shine! Keep open house; be generous with your lives. By opening up to others, you'll prompt people to open up with God, this generous Father in heaven. 
"Don't suppose for a minute that I have come to demolish the Scriptures--either God's Law or the Prophets. I'm not here to demolish but to complete. I am going to put it all together, pull it all together in a vast panorama. 
God's Law is more real and lasting than the stars in the sky and the ground at your feet. Long after stars burn out and earth wears out, God's Law will be alive and working. 
 "Trivialize even the smallest item in God's Law and you will only have trivialized yourself. But take it seriously, show the way for others, and you will find honor in the kingdom. 
Unless you do far better than the Pharisees in the matters of right living, you won't know the first thing about entering the kingdom. 
 "You're familiar with the command to the ancients, 'Do not murder.' 
 I'm telling you that anyone who is so much as angry with a brother or sister is guilty of murder. Carelessly call a brother 'idiot!' and you just might find yourself hauled into court. Thoughtlessly yell 'stupid!' at a sister and you are on the brink of hell-fire. The simple moral fact is that words kill. 
"This is how I want you to conduct yourself in these matters. If you enter your place of worship and, about to make an offering, you suddenly remember a grudge a friend has against you, 
abandon your offering, leave immediately, go to this friend and make things right. Then and only then, come back and work things out with God. 
"Or say you're out on the street and an old enemy accosts you. Don't lose a minute. Make the first move; make things right with him. After all, if you leave the first move to him, knowing his track record, you're likely to end up in court, maybe even jail. 
If that happens, you won't get out without a stiff fine. 
"You know the next commandment pretty well, too: 'Don't go to bed with another's spouse.' 
But don't think you've preserved your virtue simply by staying out of bed. Your heart can be corrupted by lust even quicker than your body. Those leering looks you think nobody notices--they also corrupt. 
"Let's not pretend this is easier than it really is. If you want to live a morally pure life, here's what you have to do: You have to blind your right eye the moment you catch it in a lustful leer. You have to choose to live one-eyed or else be dumped on a moral trash pile. 
And you have to chop off your right hand the moment you notice it raised threateningly. Better a bloody stump than your entire being discarded for good in the dump. 
"Remember the Scripture that says, 'Whoever divorces his wife, let him do it legally, giving her divorce papers and her legal rights'? 
 Too many of you are using that as a cover for selfishness and whim, pretending to be righteous just because you are 'legal.' Please, no more pretending. If you divorce your wife, you're responsible for making her an adulteress (unless she has already made herself that by sexual promiscuity). And if you marry such a divorced adulteress, you're automatically an adulterer yourself. You can't use legal cover to mask a moral failure. 
"And don't say anything you don't mean. This counsel is embedded deep in our traditions. 
You only make things worse when you lay down a smoke screen of pious talk, saying, 'I'll pray for you,' and never doing it, or saying, 'God be with you,' and not meaning it. You don't make your words true by embellishing them with religious lace. In making your speech sound more religious, it becomes less true. 
Just say 'yes' and 'no.' When you manipulate words to get your own way, you go wrong. 
"Here's another old saying that deserves a second look: 'Eye for eye, tooth for tooth.' 
Is that going to get us anywhere? Here's what I propose: 'Don't hit back at all.' If someone strikes you, stand there and take it. 
If someone drags you into court and sues for the shirt off your back, gift wrap your best coat and make a present of it. 
And if someone takes unfair advantage of you, use the occasion to practice the servant life. 
 No more tit-for-tat stuff. Live generously. "You're familiar with the old written law, 'Love your friend,' and its unwritten companion, 'Hate your enemy.' 
I'm challenging that. I'm telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, 
for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best--the sun to warm and the rain to nourish--to everyone, regardless: the good and bad, the nice and nasty. 
If all you do is love the lovable, do you expect a bonus? Anybody can do that. 
If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that. 
"In a word, what I'm saying is, Grow up. You're kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you. 

Matthew 5:1-48

He then gathers around Him those who were definitively to follow Him in His ministry and His temptations; and, at His call, to link their portion and their lot with His, forsaking all beside.
The strong man was bound, so that Jesus could spoil his goods, and proclaim the kingdom with proofs of that power which were able to establish it.
Two things are then brought forward in the Gospel narrative. First, the power which accompanies the proclamation of the kingdom. In two or three verses, [16] without other detail, this fact is announced. The proclamation of the kingdom is attended with acts of power that excite the attention of the whole country, the whole extent of the ancient territory of Israel. Jesus appears before them invested with this power. 
Secondly (chapters 5-7), the character of the kingdom is announced in the sermon on the Mount, as well as that of the persons who should have part in it (the Father's name withal being revealed). That is, the Lord had announced the coming kingdom, and with the present power of goodness, having overcome the adversary; and then shews what were the true characters according to which it would be set up, and who could enter, and how. Redemption is not spoken of in it; but the character and nature of the kingdom, and who could enter. This clearly shews the moral position which this sermon holds in the Lord's teaching.
It is evident that, in all this part of the Gospel, it is the Lord's position which is the subject of the teaching of the Spirit, and not the details of His life. Details come after, in order fully to exhibit what He was in the midst of Israel, His relations with that people, and His path in the power of the Spirit which led to the rupture between the Son of David and the people who ought to have received Him. The attention of the whole country being thus engaged by His mighty acts, the Lord sets before His disciples — but in the hearing of the people — the principles of His kingdom.
This discourse may be divided into the following parts: — [17] The character and the portion of those who should be in the kingdom (Mat_5:1-12). Their position in the world
 (Mat_5:13-16). The connection between the principles of the kingdom and the law (Mat_5:17-48). [18] The spirit in which His disciples should perform good works (Mat_6:1-18). Separation from the spirit of the world and from its anxieties (Mat_6:19-34). The spirit of their relation with others (Mat_7:1-6). The confidence in God which became them (Mat_7:7-12). The energy that should characterize them, in order that they might enter into the kingdom; not however merely enter, many would seek to do that, but according to those principles which made it difficult for man, according to God — the strait gate; and then, the means of discerning those who would seek to deceive them, as well as the watchfulness needed that they might not be deceived (Mat_7:13-23).
Real and practical obedience to His sayings, the true wisdom of those that hear His words (Mat_7:24-29).
There is another principle that characterizes this discourse, and that is the introduction of the Father's name. Jesus puts His disciples in connection with His Father, as their Father. He reveals to them the Father's name, in order that they may be in relation with Him, and that they may act in accordance with that which He is.
Note #16
It is striking that the whole ministry of the Lord is recounted in one Verse (Mat_5:23). All the subsequent statements are facts, having a special moral import, shewing what was passing among the people in grace onward to His rejection, not a proper consecutive history. It stamps the character of Matthew very clearly.
Note #17
In the text I have given a division which may assist in a practical application of the sermon on the Mount. With respect to the subjects contained in it, it might perhaps, though the difference is not very great, be still better divided thus: — Mat_5:1-16 contains the complete picture of the character and position of the remnant who received His instructions — their position, as it should be, according to the mind of God. This is complete in itself.
Mat_5:17-48 establish the authority of the law, which should have regulated the conduct of the faithful until the introduction of the kingdom; the law which they ought to have fulfilled, as well as the words of the prophets, in order that they (the remnant) should be placed on this new ground; and the despizal of which would exclude whoever was guilty of it from the kingdom; for Christ is speaking, not as in the kingdom, but as announcing it as near to come. But, while thus establishing the authority of the law, He takes up the two great elements of evil, treated of only in outward acts in the law, violence and corruption, and judges the evil in the heart (Mat_5:22-28), and at all cost to get rid of it and every occasion of it, thus shewing what was to be the conduct of His disciples, and their state of soul — that which was to characterize them as such. The Lord then takes up certain things borne with by God in Israel, and ordered according to what they could bear. Thus was now brought into the light of a true moral estimate, divorce — marriage being the divinely given basis of all human relationships — and swearing or vowing, the action of man's will in relationship to God; then patience of evil, and fullness of grace, His own blessed character, and carrying with it the moral title to what was His living place — sons of their Father who was in heaven. Instead of weakening that which God required under the law, He would not only have it observed until its fulfillment, but that His disciples should be perfect even as their Father in heaven was perfect. This adds the revelation of the Father, to the moral walk and state which suited the character of sons as it was revealed in Christ.
Chapter 6. We have the motives, the object, which should govern the heart in doing good deeds, in living a religious life. Their eye should be on their Father. This is individual.
Chapter 7. This chapter is essentially occupied with the intercourse that would be suitable between His own people and others — not to judge their brethren and to beware of the profane. He then exhorts them to confidence in asking their Father for what they needed, and instructs them to act towards others with the same grace that they would wish shewn to themselves. This is founded on the knowledge of the goodness of the Father. Finally, He exhorts them to the energy that will enter in at the strait gate, and choose the way of God, cost what it may (for many would like to enter into the kingdom, but not by that gate); and He warns them with respect to those who would seek to deceive them by pretending to have the word of God. It is not only our own hearts that we have to fear, and positive evil, when we would follow the Lord, but also the devices of the enemy and his agents. But their fruits will betray them.
Note #18

It is important however to remark that there is no general spiritualization of the law, as is often stated. The two great principles of immorality among men are treated of 
(violence and corrupt lust), to which are added voluntary oaths. In these the exigencies of the law and what Christ required are contrasted.