For whom the Lord loves he corrects

Pro 3:11  My son, do not despise the LORD's discipline or be weary of his reproof, 
Pro 3:12  for the LORD reproves him whom he loves, as a father the son in whom he delights.

 Proverbs 3:11
My son, despise not the chastening of the Lord,.... This seems to be introduced to prevent an objection that may be made to the above promise of plenty; seeing the children of God are often afflicted in this world; even the wise and pious, and those that fear the Lord, and honour him; which is accounted for, and the reason of it given, in Pro_3:12. These words are cited in Heb_12:5, and are represented as an exhortation, spoken unto children, the children of God; by which it appears, that not any single person is meant by "my son"; and, as not here, so neither elsewhere in this book, where the same phrase is used. It is not to be limited to any son of Solomon's according to the flesh; nor to any person or persons, that applied to him for instruction, and were taught by him; nor to all the people of God in his time: but it has respect to the Jews in the times of the apostles; and even to all the children of God in all ages, who more or less endure afflictions, here called "the chastening of the Lord", because they are from him; whatever concern men or devils, or second causes, may have in them, they are originally from the Lord, either sent or suffered by him; they are indeed by his appointment, and are ordered, limited, and restrained by him, and are overruled for his glory and his people's good: they are not chastisements in a way of vindictive wrath and justice, which would be contrary to the satisfaction of Christ, the justice of God, his everlasting and unchangeable love, and to his word and oath; but they are in love; they are the chastisements of a father, in which he deals with them as with children; and uses them for the good discipline and instruction of them, as the word (r) here signifies; and therefore not to be "despised", or loathed and abhorred, as disagreeable food or physic be; or as if they were unnecessary and unprofitable, or unworthy of notice and regard; or as little, slight, and trifling things, without considering from whence they come and for what they are sent; but, on the contrary, should be regarded as useful and serviceable; see Job_5:17; 

neither be weary of his correction; "rebuke" or "reproof" (s); so in Heb_12:5; "when thou art rebuked of him", not in wrath and fury, but in love, as before. The same thing is meant by correction as chastening; and supposes a fault to be committed by him that is corrected, for God corrects none but for sin; and authority in the corrector, which he, as the Father of spirits, and as our covenant God and Father in Christ, has a right to do: he corrects by his Spirit, by his word, by his ministers, and by his providences, afflictive ones, which last is here meant; and it is always for good, at a proper time, and when necessary, in measure and with judgment: and of this the children should not be "weary", as grievous and intolerable; and especially should not be weary of their lives on account of it, in which sense the word is used in Gen_27:46 which has been the case of Job and others; but should bear it quietly and peaceably, and with patience, without fretting and murmuring; or should not "faint", as it is rendered in Heb_12:5; or sink under the weight, but cheerfully support under it. The two extremes, which men are apt to run into, are here guarded against; on the one hand, to make little or nothing of an affliction; to outbrave it, not to be affected with it, nor humble under the mighty hand of God; nor consider the rod, and him that has appointed it: and, on the other hand, to aggravate an affliction, as if no sorrow was like theirs, and to be quite dejected and overwhelmed with it. 

Proverbs 3:12
For whom the Lord loves he corrects,.... This is a reason why the children of God should not despise corrections, nor be weary of them; since they spring from love, are given in love, nor is there any abatement of it in them: when the Lord chastens and corrects, he does not take away his loving kindness from them; yea, it is because he loves them that therefore he thus deals with them; wherefore they ought to be patiently bore, and kindly taken by them; 


even as a father the son in whom he delights; as a father chastens and corrects his son, whom he dearly loves, and has the greatest pleasure in, so the Lord chastens and corrects his people; see Deu_8:5. There is such a relation subsisting between them as that of father and son, which flows from the inexpressible love of God to them; and which is a love of complacency and delight in them, and is invariable and unchangeable, and continues the same under all their afflictions; as appears by what he does for them in them, and by the issue of them; he knows their souls in adversity, and chooses them in the furnace of affliction; he pays love visits to them, and comforts them under all their tribulation; he sympathizes with them, and supports them; he makes their bed in their affliction, and delivers out of it, or takes them to himself: the issue is always his own glory, and their good.

OUR LIVING HOPE

Heb 9:14  think how much more the blood of Christ cleans up our whole lives, inside and out.  Msg Bible
Heb 9:14  how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? NKJV Bible

Hebrews 9:14
How much more shall the blood of Christ,.... Which is not the blood of a mere man, but the blood of the Son of God; and the argument is from the lesser to the greater; that if the ashes of the burnt heifer, which was a type of Christ in his sufferings, mixed with water, typically sanctified to the purifying of men externally, in a ceremonial way, then much more virtue must there be in the blood of Christ, to cleanse the soul inwardly: 

who through the eternal Spirit offered himself without spot to God; Christ is a priest, and the sacrifice he has offered up is "himself"; not his divine nature, but his human nature, soul and body, as in union with his divine person; which gives his sacrifice the preference to all others; and is the reason of its virtue and efficacy, and is expressive of his great love to man: and this sacrifice was offered up "to God", against whom his people had sinned, and whose justice must be satisfied, and which is of a sweet smelling savour to him; besides, he called him to this work, and engaged him in it, and is well pleased with this offering, as he must needs be, since it is offered up "without spot"; which expresses the purity of Christ's nature and sacrifice, and the perfection of it, which is such, that no fault can be found in it by the justice of God; and hence, the saints, for whom it is offered, are unblamable and irreprovable, There is an allusion in the clause, both to the priests and to their sacrifices, which were neither of them to have any spot or blemish on them; and this unblemished sacrifice was offered unto God by Christ, 

through the eternal Spirit; not the human soul of Christ; for though that is a spirit, yet not eternal, and besides, was a part of the sacrifice; but rather the divine nature of Christ, which is a spirit, and may be so called in distinction from the flesh, or human nature, as it sometimes is, and this is eternal; it was from everlasting, as well as is to everlasting; and this supported him under all his sufferings, and carried him through them, and put virtue unto them; and Christ was a priest, in the divine, as well as human nature: though by it may be better understood "the Holy Ghost"; and so the Vulgate Latin version reads, and also several copies; since the divine nature rather acts by the human nature, than the human nature by the divine; and Christ is often said to do such and such things by the Holy Spirit; and as the Holy Ghost formed and filled the human nature of Christ, so he assisted and supported it under sufferings. This whole clause is inserted by way of parenthesis, showing the efficacy of Christ's blood, and from whence it is: 


to purge your conscience from dead works; that is, "from the works of sin", as the Ethiopic version renders it; which are performed by dead men, separate and alienated from the life of God, are the cause of the death of the soul, and expose to eternal death, and are like dead carcasses, nauseous and infectious; and even duties themselves, performed without faith and love, are dead works; nor can they procure life, and being depended on, issue in death; and even the works of believers themselves are sometimes performed in a very lifeless manner, and are attended with sin and pollution, and need purging: the allusion is to the pollution by the touch of dead bodies; and there may be some respect to the sacrifices of slain beasts, after the sacrifice and death of Christ, by believing Jews, who were sticklers for the ceremonies of the law, and thereby contracted guilt; but immoralities are chiefly designed, and with these the conscience of man is defiled; and nothing short of the blood of Christ can remove the pollution of sin; as that being shed procures atonement, and so purges away the guilt of sin, or makes reconciliation for it, so being sprinkled on the conscience by the Spirit of God, it speaks peace and pardon, and pacifies and purges it, and removes every incumbrance from it: the Alexandrian copy, the Vulgate Latin, and Syriac versions, read, "our conscience". The end and use of such purgation is, "to serve the living God"; so called to distinguish him from the idols of the Gentiles, and in opposition to dead works; and because he has life in himself, essentially and independently, and is the author and giver of life to others; and it is but the reasonable service of his people, to present their souls and bodies as a living sacrifice to him; and who ought to serve him in a lively manner, in faith, and with fervency, and not with a slavish, but a godly filial fear; and one that has his conscience purged by the blood of Christ, and is sensibly impressed with a discovery of pardoning grace, is in the best capacity for such service. The Alexandrian copy reads, "the living and true God".

Heb 9:15  Through the Spirit, Christ offered himself as an unblemished sacrifice, freeing us from all those dead-end efforts to make ourselves respectable, so that we can live all out for God. MSG  Bible

Heb 9:15  And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. NKJV Bible

Hebrews 9:15

And for this cause he is the Mediator of the New Testament,.... See Gill on Heb_7:22,  See Gill on Heb_8:6,  See Gill on Heb_8:8. 

This may refer both to what goes before, and what follows after; for Christ, that he might offer himself to God, and by his blood purge the consciences of his people from dead works, that so they might serve the living God, became the Mediator of the New Testament, or covenant; and also he took upon him this character and office, 

that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance; Christ became the Mediator of the New Testament, and assumed human nature that he might die, and by dying might obtain redemption for his people; not only for those that were then in the world, or should be in it, but also for all those that had been in it. "The first testament" is the first dispensation of the covenant of grace, reaching from the first promulgation of it to Adam after the fall, to the death of Christ; "the transgressions" that were under it are the sins of the saints who lived under that dispensation, froth Adam to Moses, and from Moses to Christ, and takes in all their iniquities of every kind: and the "redemption" of these, or from these, by Christ, at and through his death, does not suppose that there was no remission of sins, or justification from them, under that dispensation; or that the Old Testament saints did not go to heaven, but were detained in a prison, till redeemed by the death of Christ; or that their sins were only redeemed, not their persons; for transgressions may stand for transgressors; and so the Syriac version renders it, "that by his death he might be a redemption for them who transgressed the first testament"; so the Jews say, that the Messiah must die לפדות את אבות "to redeem the fathers" 

(b): but the sense is, that though legal sacrifices could not atone for sin, nor ceremonial ablutions cleanse from them; yet the sins of Old Testament saints were expiated, their iniquities pardoned, and they justified and saved, through the blood of Christ, the Lamb slain from the foundation of the world; whose death is a redemption from transgressions past, present, and to come; whose blood is the ransom price for them, and was shed for the remission of them, even of sins that are past through the forbearance of God; who took the surety's word for the performance of all this, which in the fullness of time he strictly fulfilled, to the satisfaction of law and justice; see Rom_3:25 and the ultimate end of Christ's being a Mediator, and dying for such purposes, was, that called ones might receive the promised inheritance: by the "eternal inheritance", is meant heaven, which is by gift and bequest, belongs to children only, and comes through the death of Christ; and is a very substantial, plentiful, and glorious one; it is incorruptible and undefiled, and that fades not away, and as here, "eternal"; it was prepared from the foundation of the world, and will continue for ever; and it may be so called, to distinguish it from the inheritance of the land of Canaan, or any temporal one: "the promise" of this was made before the world began, and was put into the hands of Christ, the surety of the better testament, by whose death the heirs of it come to enjoy both the promise, and the thing promised; and they are such who are "called", not merely externally, but internally and effectually; by whom were meant, not Abraham and his natural seed, nor the Old Testament saints only, but all that are called with an holy calling, whether Jews or Gentiles, and who will enjoy both the promise of the inheritance, and that itself, in a way of "receiving": every word shows this affair to be all of grace; it is an "inheritance", and therefore the Father's gift; it is by "promise", and so of grace; and it is "received", and so freely given, and not merited; and only such who are "called" by grace possess it; and yet it is through the death of Christ, that so it might be received in a way consistent with the justice of God. 

Making every thought captive.

Making every thought captive.

John Francis
The Bible daily by disciple John

2 Corinthians 10:5 

Casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

I have battled in my mind to attend Church the first time. I battled in my mind before placing my first offering. I battled to start tithing my income, and I battled against being baptized by full immersion, and the baptism of the Holy Spirit. James 1:14-15 

But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished. bringeth forth death. Temptation comes to the mind, and it is up to us to resist and reject that temptation. The battle is at the point when we reject the temptation.

This is what it says in Galatians 5:24 And they that are Christ's have crucified the flesh with the affections and lusts. I recently received a statistical report from 1992 by a Discipleship Journal A survey of Discipleship Journal readers ranked areas of greatest spiritual challenge to them: 

1. Materialism. 

2. Pride. 

3. Self-centeredness. 

4. Laziness. 

5.(Tie) Anger/Bitterness. 

6.(Tie) Sexual lust. 

7. Envy 

8. Gluttony. 

9. Lying.

Survey respondents noted temptations were more potent when they had neglected their time with God (81 percent) and when they were physically tired (57 percent). Resisting temptation was accomplished by prayer (84 percent), avoiding compromising situations (76 percent), Bible study (66 percent), and being accountable to someone (52 percent).

Prayer: Thank You our loving Heavenly Father for your compassion and mercy, calling us to maturity in you, that your will be done and your kingdom come on earth as it is in heaven. Through Jesus Christ our Lord. Amen

The last days people.

The last days people.

John Francis
The Bible daily by disciple John

Job 21:14-15 

Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?

It is to the uncommitted Christians this text is addressed, because, they do not know, they must repent and receive Lord Jesus in their lives. The Christians should know they must be baptised, that God expects them to serve Him in this fallen world. They don't know about the baptism of the Holy Spirit, and they talk about heaven as a feint hope not a reality. They see nothing wrong with sex outside of marriage, nothing wrong with homosexuals living together, they believe everyone goes to heaven so no need to convert them. The idea that they should study their Bibles to know the ways of God, so they know how to serve God, would be foreign to them.

I believe in most cases it comes back to the leaders in the Churches who have lost the original plan and purpose of their Church. Many denominational Churches were birthed out of fasting and prayer. They believed Christians should strive to be holy and perfect as these are commandments from God. They knew to break a commandment is a sin. They knew they needed to repent of sin with tears and to have fear and reverence for God. In many Churches the fire has gone out.

Prayer: Thank you our loving Heavenly Father for showing us that we need to keep a fire burning in our souls, so we serve you with enthusiasm, that your will be done and your kingdom come on earth as it is in heaven. Through Jesus Christ our Lord Amen

All who touched Him were made whole.

The Bible daily by disciple John

All who touched Him were made whole.

John Francis

Matthew 14:35-36 

And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

What has caught my attention about this text, is the mention that lots of sick people touched the hem of our Lords garment, and all who touched it were healed. Could it be, that the news about the lady with the flow of blood for twelve years, who had spent all her money to get healed with no affect, had reached them? Matthew 9:20-22 They heard how she pushed through the crowd until she touched the hem of the garment of our Lord, and was instantly healed.

In Luke 8:46 it tells us our Lord knew power went out of Him when that lady touched Him. What would He have felt when four or five persons are touching the hem at the same time. What were the sounds of wonder and joy that went up, the voices of those worshipping the Son of God? We sometimes sing a chorus in the Church “He touched Me” There is an opportunity for someone to write a new song called “I touched His garment and was made whole”

Prayer: Thank you Heavenly Father that you still visit your Children with your Shekinah Glory and we can still touch the hem of our Lord for healing that your will be done and your kingdom come on earth as it is in heaven. Through Jesus Christ our Lord. Amen

He is appointed heir of all things.

He is appointed heir of all things.

John Francis

 

The Bible daily by disciple John

Hebrews 2:9 

But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

The early chapters of Hebrews exalt Lord Jesus both as creator and God who is worshiped by the angels and has words that we should hear what he is saying that are important for the saving of our souls. Also it says in our text that he was made lower then the angels so that He could take our punishment on Himself.

We should remember and compare the above text with this:

Hebrews 1:1-2 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

God the Son who created the planets, every star in space. The earth, the sun and the moon. He is the great I AM who shows us how much we are loved by God. He who was without sin made Himself lower then angels so He could take the punishment for our sin. Let us grasp this truth and remember what they mean to us.

Prayer: Almighty God how can we ever praise you enough for what you have done for us through your divine plan of the sacrifice of your son to pay the price for our sin. Lord Jesus Christ we exalt you and proclaim you are worthy for every knee to bow to you. Through Jesus Christ our Lord. Amen

Better is the end.

Better is the end.

John Francis

 

“Better is the end of a thing than the beginning thereof.” — Ecclesiastes 7:8

Look at David’s Lord and Master; see His beginning. He was despised and

rejected of men; a man of sorrows and acquainted with grief. Would you

see the end? He sits at His Father’s right hand, expecting until His enemies

be made his footstool. “As He is, so are we also in this world.” You must

bear the cross, or you shall never wear the crown; you must wade through

the mire, or you shall never walk the golden pavement. Cheer up, then,

poor Christian. “Better is the end of a thing than the beginning thereof.”

See that creeping worm, how contemptible its appearance! It is the

beginning of a thing. Mark that insect with gorgeous wings, playing in the

sunbeams, sipping at the flower bells, full of happiness and life; that is the

end thereof. That caterpillar is yourself, until you are wrapped up in the

chrysalis of death; but when Christ shall appear you shall be like Him, for

you shall see Him as He is. Be content to be like Him, a worm and no man,

that like Him you may be satisfied when you wake up in His likeness.

That rough-looking diamond is put upon the wheel of the lapidary. He

cuts it on all sides. It loses much — much that seemed costly to itself. The

king is crowned; the diadem is put upon the monarch’s head with

trumpet’s joyful sound. A glittering ray flashes from that coronet, and it

beams from that very diamond which was just now so sorely vexed by the

lapidary. You may venture to compare yourself to such a diamond, for

you are one of God’s people; and this is the time of the cutting process.

Let faith and patience have their perfect work, for in the day when the

crown shall be set upon the head of the King, Eternal, Immortal, Invisible,

one ray of glory shall stream from you. “They shall be Mine,” saith the

Lord, “in the day when I make up My jewels.” “Better is the end of a

thing than the beginning thereof.”

“Knowest thou not that it will be bitterness in the latter end?” — 2 Samuel 2:26

If, O my reader! thou art merely a professor, and not a possessor of the

faith that is in Christ Jesus, the following lines are a true ketch of thine

end.

You are a respectable attendant at a place of worship; you go because

others go, not because your heart is right with God. This is your beginning.

I will suppose that for the next twenty or thirty years you will be spared

to go on as you do now, professing religion by an outward attendance

upon the means of grace, but having no heart in the matter. Tread softly,

for I must show you the deathbed of such a one as yourself. Let us gaze

upon him gently. A clammy sweat is on his brow, and he wakes up crying,

“O God, it is hard to die. Did you send for my minister?” “Yes, he is

coming.” The minister comes. “Sir, I fear that I am dying!” “Have you any

hope?” “I cannot say that I have. I fear to stand before my God; oh! pray

for me.” The prayer is offered for him with sincere earnestness, and the

way of salvation is for the ten-thousandth time put before him, but before

he has grasped the rope, I see him sink. I may put my finger upon those

cold eyelids, for they will never see anything here again. But where is the

man, and where are the man’s true eyes? It is written, “In hell he lifted up

his eyes, being in torment.” Ah! why did he not lift up his eyes before?

Because he was so accustomed to hear the gospel that his soul slept under

it. Alas! if you should lift up your eyes there, how bitter will be your

wailings. Let the Saviour’s own words reveal the woe: “Father Abraham,

send Lazarus, that he may dip the tip of his finger in water, and cool my

tongue, for I am tormented in this flame.” There is a frightful meaning in

those words. May you never have to spell it out by the red light of

Jehovah’s wrath!