Let the word of Christ dwell in you richly

Col 3:16  Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 

Colossians 3:16
Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. 
The exhortation to let it dwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell is 

richly; that is, largely, plentifully, in an abundant manner, as this word signifies; see 1Ti_6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fullness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and that 

in all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for. 

Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest, 

in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, משכיל; "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them; see Gill on Eph_5:19. 

singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1Co_14:15, or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Heb_11:6 or with gratitude to God, with thankfulness of heart for His mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Col_4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice; see Gill on Eph_5:19. The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of His person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and His glory is the end of singing praise.

The Transfiguration- Mat_17:1-2

The Transfiguration

And after six days Jesus took Peter, James, and John His brother, and brought them up into an high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light— Mat_17:1-2

Scenes on Mountains

How often the Bible brings us into mountain scenery. It was on a mountain that Abraham prepared to offer Isaac and that men received the law of Moses, and from a mountainside the law of Christ. The bitterest conflict between Elijah and the prophets of Baal was on Mount Carmel. John was on a great mountain when he saw the new Jerusalem descend; and on a mountain occurred the transfiguration. Do you think that choice of place is but an accident? I do not think so. For always, in the grandeur of the mountaintop, lifting its masses silencewards and heavenwards, have men perceived God's choice environment for the highest hours of holiest souls. The dullest of us knows the fuller life that stirs us on the hills. It is a fitting scene for the transfiguration.

The Transfiguration Was an Answer to Prayer

First, then, let us note that the transfiguration was an answer to prayer. Jesus took Peter and James and John, we read, and went up into a mountain to pray and as He prayed, the fashion of His countenance was altered (Luke_9:28-29). It may be we shall never grasp the mystery of the prayers of Jesus Christ. The simplest prayer you ever breathed raises a score of problems when you think on it, and these problems are multiplied a thousandfold when we are thinking on the prayers of our Redeemer. But the fact remains that Jesus prayed, intensely, passionately, resolutely, till the end; and if it is asked what He was praying for on this mountain, I think we may reverently give this reply. It was the thought of His sufferings that filled Him. It was the vision of His death that bowed Him down. Eight days before, Jesus had talked of that. He had told His disciples how He must suffer and die. And all the evangelists date this mountain scene from the memorable hour of that conversation. It was of His death, too, Moses and Elias spake. Now, these are hints of the inner life of Jesus. These are like far-off echoes of His cry. His hands were trembling as they grasped the cup. The shadow of the cross was on His soul. He went to the hill to agonise with God, and the transfiguration was the answer.
Thus, then, we reach the inner meaning of the scene. It was not a spectacle. It was not acted out for James and John. Its chief importance was for the heart of Jesus. Can we discover, then, its meaning for Christ? Can we see how it greatly strengthened Him for Calvary? That is to get to the marrow of the story. For the memory of this hour was music to Jesus, when all the daughters of music were brought low. It was song and strength to Him, when He went forth to die.

Jesus Received a Fresh Assurance of His Father's Love

Note first then, that the transfiguration gave to Jesus a fresh assurance of His Father's love, for there came a voice out of the cloud, "This is my beloved Son." There are times when we are sorely tempted to doubt the love of God; and if our Redeemer was tempted in all points like as we are, this sore temptation must have fallen on Him. And the one week, in His three-and-thirty years, when it would light on Him with most tremendous power, would be the week before the transfiguration. Till then, Christ had been climbing upward, amid the welcomes of an eager people. From then, He was to journey downwards to the Cross of Calvary and to the grave. The tides were turned. The crisis had been reached. With terrible clearness He realized His death. Oh, what a task, in the full sight of Calvary, still to believe in the changeless love of God! God saw, God understood. God strengthened and established the human soul of Jesus. And from that hour—come agony, come death, Jesus is still the well-beloved Son.

His Agony: Misunderstood on Earth, But Understood in Heaven

Again, the transfiguration assured Jesus that if His agony was not understood on earth, it was fully understood in heaven. In His sufferings and in His death Jesus was never understood on earth. Men understood the wisdom of His speech. They saw the power of His deeds of healing. But His sufferings they could not understand. The thought of crucifixion was intolerable to the disciples. Even Peter, who loved his Master so, out of his love would have kept Him from the Cross. But Moses and Elias understood what Peter and James and John quite failed to see. They spake of His decease (Luke_9:31). It was the theme of heaven whence they had come. There might be none to sympathize on earth; but the spirits of just men made perfect, in the home above, were following with unbounded love and wonder the progress of Jesus to the cross.

Assurance of the True Greatness of His Mission

Mark, too, that the transfiguration assured Jesus of the true greatness of His mission. We never doubt the greatness of that work. We now know the value of His life and death. The centuries are but a commentary on His power. Yet we sometimes wonder if in the weary round of humble service, the greatness of His task was ever bedimmed for Jesus. We are amazed, as we read the Gospel story, at the seeming insignificance of many of the days and deeds of Christ. He lived in villages and companied with humble folk. He healed their sick; He preached to unlettered crowds. So day succeeded day, and the sun rose and set, and men could not see the splendour of His work. Was Jesus sometimes tempted to forget it too? If so, it was the very love of God that sent Moses and Elijah to the mount. For Moses and Elijah were the past. They were the spirits of the law and prophecy. And now the past hands on its work to Jesus. All that the law had vainly striven to do, and all that prophecy had seen afar, was to be crowned on Calvary. His, then, was no fragmentary life. It was the very crisis of the world. For all the past was centering in Him, and from Him the future was to stretch away.

The Transfiguration Encouraged Jesus

And lastly, note how the transfiguration encouraged Jesus because it gave Him a foretaste of His glory. His sufferings were near; His death was near; but on the mount Christ knew that heaven was nearer still. For the dazzling glow of heaven was on His face, and the saints of glory were standing by His side, and His Father's voice was music in His ear. Not that heaven was ever unreal to Jesus; but in view of the intensity of coming sorrow, there must be intense conviction of the joy beyond. It is this that was granted to Jesus on the mount. Is it not given to His children too? There is always the burning bush before the desert. There is ever the mountaintop before the garden. In the strength of the joy that is set before us, we endure the cross and despise the shame.

MONEY AND POSSESSIONS TAKE THE PLACE OF GOD IN A PERSONS LIFE EVEN THOUGH THEY CAN'T TAKE IT WITH THEM

Larnell Chaney originally shared:

 

" BLESSINGS OF GOD DO NOT EQUATE TO MATERIAL THINGS NO MATTER HOW MUCH ONE THINKS THEY DO........MONEY AND POSSESSIONS TAKE THE PLACE OF GOD IN A PERSONS LIFE EVEN THOUGH THEY CAN'T TAKE IT WITH THEM !!!  HOW DOES GOD VIEW IT AND WHAT DOES SCRIPTURE HAVE TO SAY ABOUT IT ???

 1 Timothy 6:10
New Living Translation
For the love of money is the root of all kinds of evil. And some people, craving money, have wandered from the true faith and pierced themselves with many sorrows.

Joshua 6:18
King James Bible
And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

Joshua 7:11
King James Bible
Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.

Joshua 7:13 
King James Bible
Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.

Deuteronomy 13:17 
King James Bible
And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;

Joshua 7:21 
King James Bible
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.

 1 Timothy 6:7
King James Bible
For we brought nothing into this world, and it is certain we can carry nothing out.

 Ecclesiastes 5:15
New Living Translation
We all come to the end of our lives as naked and empty-handed as on the day we were born. We can't take our riches with us.

 Proverbs 10:22
King James Bible
The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.

" MANY WILL SAY THAT GOD WANTS HIS PEOPLE TO BE RICH AND TO THOSE THE SCRIPTURES SAY" ........

James 5:2
King James Bible
Your riches are corrupted, and your garments are motheaten.

Luke 16:13
New American Standard Bible 
"No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth."

Matthew 19:24
King James Bible
And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Acts 8:20
King James Bible
But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

" SO WHEREAS MANY WILL HOLD ON TO THE FALSE NOTION THAT THEY ARE ABLE TO DO BOTH GOD HAS FORETOLD HOW HE WILL WAKE YOU UP AT THE END OF THE AGE TO SHOW YOU THE TRUE VALUE OF WHAT YOU HOLD SO DEARLY AND CONSIDER PRECIOUS !!!

Isaiah 2:19 , 20
King James Bible
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;

" AND IN CASE YOU DID NOT THINK GOD SPOKE ABOUT IT MORE THAN ONCE....I OFFER YOU TRUTH......

Revelation 6:15 ,16, 17
King James Bible
And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
For the great day of his wrath is come; and who shall be able to stand?

" JESUS CHRIST IS SOON TO RETURN TO THE PLANET AND DESTROY THE WICKED AND THAT INCLUDES ALL THAT TRUST IN IDOLS RATHER THAN THE LIVING GOD.....REPENT AND BE SAVED OR PREPARE TO MEET THY MAKER WHILE HE IS IN A BAD MOOD TOWARD THE WICKED WHOM HE IS ANGRY WITH EVERYDAY "

" no sales pitch and no one is begging you to accept jesus....if you do not repent and obey the gospel of god.....you will be cast into the fire of hell..................It's  " YOUR CHOICE "

THE PERFECTING OF CHRIST

THE PERFECTING OF CHRIST
"Though He were a Son, yet learned He obedience by the things which He suffered; And being made perfect, He became the author of eternal salvation unto all them that obey Him."-- Heb_5:8-9.

FOR THE long and steep ascent of life, our Father has given us a Companion, a Captain of the march, a Brother, even Jesus our Lord, who passed through the suffering of death, and is now crowned with glory and honour (Heb_2:9-11). He has passed along our pathway, and climbed our steep ascents, that He might become our merciful and faithful Friend and Helper. In this sense He was perfected, and became unto all them that obey Him the Author of eternal salvation.
As regards His Nature, it was impossible for Him to be otherwise than perfect. In Him all the fullness of the Divine Nature dwelt without let or hindrance. But since the children partook of flesh and blood, He also Himself partook of the same; it behooved Him in all things to be made like unto His brethren. To each of us He says: "I have trodden this path before Thee, and know every inch of the way." Christ is the Great-Heart, the Companion for all pilgrim souls.
But if we are to walk with Him, and realize His eternal salvation, we must learn to obey. This is the lesson taught to the scientist by Nature. He must be exact, minute, microscopic in his attention and obedience to details. If he should fail in one tiny point, his best-conceived plans and experiments must fail. Exact obedience is essential to the engineer. The slightest inadvertence will clog and stop the mightiest machine that human ingenuity ever invented. It is, however, in the spiritual sphere that disobedience brings the greatest and most momentous catastrophes. We must learn to obey, even in the dark! Not ours to make reply, or to question God's dealings. He withholds His reasons, but demands our obedience.
The strength to obey is God given.
 There appeared an angel from Heaven to strengthen Christ, and to each of us treading dark and hard paths, that angel comes still. But you never know the angel till you reach your Gethsemane. It is because our Lord learned these things by experience, that He is perfected to impart eternal salvation to every soul of man.

PRAYER
Eternal Saviour, who knowest each step of this difficult pathway of life, we come to Thee for Thy gracious help; enable us to obey Thy promptings, and in every hour of mortal weakness and fear stand beside us to be our very present help. AMEN.

The Harvest of Sin

1 Samuel 4:10-22

And the Philistines fought and Israel was smitten.

The Harvest of Sin
This story tells of a harvest that had long been predicted, and that at length was reaped. “They have sown the wind, and they shall reap the whirlwind.” 
See, now, the various harvests that were reaped that day.
1. Israel reaped a great harvest. How did this come about? Not surely because Israel had not enough men with whom to fight! For Gideon, with a much smaller body of men, had once defeated a much larger army than the Philistines had that day. Nor was it because God was not able to maintain the dignity of His own ark. For soon after this, without any army at all, He forced the Philistines to send back the ark—and so plagued them that they were only too, thankful to get rid of it. No; Israel reaped defeat that day because for years they had sown disobedience.
2. Hophni and Phinehas reaped a great harvest that day. Rapacious, licentious, blasphemous; they had profaned holy things, and that for many years current, so that at last they probably thought that God would not act, even if they forgot all decency, and rivalled the heathen in their sins. Because sentence against their evil work was not executed speedily, therefore their heart was fully set in them to do evil (Ecc_8:11). So far had they gone, that they in common with Israel forgot that the ark was only a symbol of the Divine presence, and that, if they so acted as to forfeit the real presence of God, no number of arks could save them. Such being the case, no wonder that their fate was what it was.
3. Eli reaped a sad harvest. His fate was by no means as dark as that of his two sons; for he was a godly man, though weak. His heart was right, after all, and he was more anxious for the welfare of the ark than for that of his wicked sons. Still, his fate was sad. Compare his end with that of Joshua, and you will realise what a vast difference there was between the two. One went out in a blaze of glory, while the other was darkened by an eclipse. His sowing in the education of his sons had been very faulty, and he had been duly warned, but in vain. As a result, he too had to reap a harvest of the same kind that he had sown. God’s laws are ever the same. Men may think that He has changed, but He has not. Or they may think that He will make an exception in their case; but they are mistaken. God makes no exceptions. Sow to the flesh—reap corruption. Sow to the Spirit—reap everlasting life. This was the law then, and this is the law today. (A. F. Schauffler, D. D.)


1 Samuel 4:22

Ichabod, the glory is departed from Israel: for the ark of God is taken.
Ichabod  zhere was a dark cloud over Israel’s firmament. It was a night of gloom; but amidst the revelry and excitement of sin, few could hear the hearings of the commonwealth, or discern the signs of the times that betokened national disaster. At length catastrophe came. The independence of the people was broken. The ark of God—the visible representation of Divine majesty—was in the hands of the Philistines. The outward form, the last remaining evidence of national religion, was lost. It indicates lamentable ignorance on the part of the elders of Israel, when they proposed to bring the ark of God to the field of battle—as if their God was Dot in all places, and able to help those who called upon him in faith. We do not wonder that when Eli beheld Israel’s sun setting in such darkness his own flickering light paled and died away. “Precious in the sight of God is the death of His saints,” but it was a sad scene in Israel when the ark of God was taken, and the pious priest who had ministered so long before it, gave up the ghost under the heavy tidings. Truly was Ichabod, the glory is departed, the appropriate name of Israel. The ark of God was taken! And Israel, who had staked at! their remaining piety within its mystic timbers, were left without their God. Their glory departed. It was the ebbing of their national religion. It was the blight on their spiritual profession. It sealed their estrangement from their God. There may have been, as we know there were, solitary instances of godliness remaining. There were Elkanahs and Hannahs, and such as they, who lived in sequestered nooks, and who kept alive a witness for the Lord. There was a Samuel in the deserted Tabernacle, in whose piety the hopes of the believing lay infolded, expecting from his growth the revival of religion and the recovery of independence. But meanwhile oppression, sin, and impiety afflicted the land. The people seemed for a season left to the sad fruits of their own ungodly course. This dark episode is suggestive of several important lessons.

1. It reveals the character of believers in perilous times. 
They tremble for the ark of God. When sin increases, piety degenerates, and the judgments of God alarm, believers tremble for the ark. In times of rebuke, and blasphemy, and sin, the genuine believer trembles for the cause of Christ. His dearest earthly interest is there. His Saviour’s interest is there. The welfare of the soul is there. More than any other terrestrial object does the ark of God concern him. For its preservation does he pray and toil, and weep and watch.
2. We learn also the danger of a mere profession of religion. To have no more than the outward form is to be as Israel were when they thought the ark would save them from the Philistines. Over how many professors has this mournful title been inscribed! They surrounded the ark of God, reverenced its mystic symbols, were enrolled in the membership of the Church, partook of its sacraments, rejoiced in its sanctuaries, and hoped for heaven; but having a name to live while they were dead, neglecting the one thing needful—a personal interest in Christ—they realised at last only the miserable wail, “Ichabod,” as they sunk into a lost eternity.

3. We learn also the advantage of personal piety in perilous times. Though Eli shared the judgment which overspread Israel and ruined his house, it was well with that aged saint when he fell down dead at the gate of Shiloh. He was saved, yet so as by fire. And though the wife of Phinehas shared the woe which afflicted the land and desolated her home—though an accumulation of sorrows and her painful solicitude at once oppressed her—it was well with her in dying. Her piety was her blessing. We doubt not that there were even in the army on the field a faithful few who were prepared to die, who mourned the infatuation of their brethren, and who rested on the Lord. To such, death on a field of battle would be their entrance into the saints’ everlasting rest. Amidst the ungodliness and spiritual carelessness which often mark soldiers in a camp, it is blessed to know that some have kept the faith and died in Christ. Along with our sad memories of the winter before Sebastopol, we have comfortable thoughts of some who, while they fought bravely and fell in their country’s service, passed away to glory. Of one, and he did not stand alone, it is told that after being twelve hours in the trenches, or out all night on picket, he visited hospitals and prayed with the dying, distributed tracts and exhorted the living. The man of prayer was a captain of courage; and amidst the gloom of that memorable night, a sudden moonbeam revealed Hedley Vicars waving his sword and crying, “This way 97th!” Another moment and he was lying in his blood. But so striking had been his personal consistency, that his brave men could testify that it was well with their captain then. (R. Steel.)


Ichabod
These histories have a permanent meaning, and an up-to-date application. God deals with the Church today as He dealt with Israel in days gone by. The spiritual Israel is akin to the natural and the national Israel. Well, the Church of God, the chosen seed, is doubtless suffering defeat. I doubt very much if the Church of God is even holding its own today: I believe in the final triumph of Christianity, I am sure that Christ will reign from sea to sea, and from the river to the ends of the earth; but I confess that if I look candidly and without prejudice at the signs of the times I am bound to say that here and there if not everywhere, Israel is getting the worst of it, and the Church of God is being beaten slowly back. Be sure of this; the fault is not with God. You know the advice of these elders of Israel. They decided that the ark of the covenant of the Lord, which was resident at Shiloh, should be brought, and that the battle should be renewed with this as the standard. Surely victory would then result. The mischief was deeper than the elders of Israel imagined; it was not to be cured by the presence even of the ark of the covenant of God. That seemed only to add to the disaster, for itself was taken prisoner, and the two licentious sons of Eli, who bore it into the battle, who, we may believe, fought bravely for its preservation, were slain hard by the outspread wings of the golden cherubim. Wherein did the mistake of these people consist? I think we shall find that it was a three-fold error.
I. In the first place, they acted on human impulse, instead of on Divine command. A distinct command is recorded, that when once Israel was settled in the land of promise the ark, with the Tabernacle, should remain at a fixed place. It was not to be brought to the people. The people were to be humble enough to come to it. In this case, therefore, if they were not distinctly disobeying God’s command, they were acting without a Divine injunction, and this is always a dangerous venture. We may he as disobedient by acting without a command as we can be by actually running in the face of a distinct injunction. We cannot be too precise. Let us do what God hath bidden us, and none other. Let there be no alteration of God’s way. Add not to the ordinances, nor detract from them. Make no addition to, or adulteration in the doctrines. Do not imagine that enthusiasm will suffice. You Christian workers, there are a hundred plans for doing work for God today of which we have to ask first of all, “Has God appointed this?” If we enquire of the Lord before we go down to the battle, and before we take any weapon in our hands, certain of those things which are most approved by men will be found not to have the warrant of Scripture, and to be therefore mere wooden swords, which, whereas they may inspire some enthusiasm, mainly because they are our own manufacture, will be broken at the first onslaught of the foe. So much for Israel’s first mistake. Let us not do likewise.
I. Secondly, and still more seriously, they substituted the symbolical for the spiritual. Therein they grieved the Spirit of God, therein they played the fool exceedingly, after the fashion of the dog in the fable, who let go his goodly joint of meat that he might grasp the shadow. Now, it must be admitted that the ark was, by Divine institution, a symbol of God’s presence. The contents also pointed in the same direction; but these people, elders though they were—and who can wonder that the multitude went wrong when their leaders were astray?—these people confused the symbol with the Presence itself. This superstition was the natural result of the decay of religion. I venture to say that the Israelites in this case were little better than the Philistines themselves. The Philistines, if I mistake not, had images of their gods in the battle by way of standards and flags, and Israel seems to have said, “We must have a standard, too, we must cherish in our midst a symbol of our God.” They craved for something tangible and visible. Nor are we less guilty who forget that our religion is altogether spiritual, that our warfare and its weapons are spiritual. We are not less guilty who mistake forms for internal power. We are not less blameworthy who, having a form of godliness, deny the power thereof. How careful some are of the externals. I believe in creeds, but oh, it is an awful thing to have a creed only. A religion of the head does not cleanse the heart, a religion that touches only externals evidently does not affect the internals, and the heart and the soul are the things with which we have to do. Thank God for the Sabbath, but a rigid observance of the Sabbath is not enough; we want to be in the Spirit on the Lord’s Day.
III. But there was another mistake, deeper than either of these. They failed to perceive that sin was the secret of defeat, sin on the part of Eli’s two sons, sin on his own part, and sin, if I mistake not, which was shared in by all the people, for there is an indication in Psa_78:1-72, which speaks of that time, that the people were estranged from God. This it was that weakened their arms, and prevented their success. Even Balaam could not curse God’s people, though he longed to do it. Why? Because there was no iniquity in them, because God Himself beheld no perverseness in them. Therefore Balaam had to say, “The Lord his God is with him, and the shout of a king is among them.” These people shouted, but it was not the shout of a king; it was the shout of presumption, and therefore closely preceded and heralded a disastrous defeat. A worldly Church is nigh unto cursing. A grieved God means a conquered Church. I tell you the ark itself is valueless if there be an Achan in the camp. Do you know that in this same place God wrought wondrously a little later. Read the story, at your leisure, in chap. 7. It is only a chapter or two further on than this, but oh how the scene has changed. Ichabod then gave place to Ebenezer. The days of the Church will brighten and her power be as of yore when she comes back to primitive practices and doctrines, and to the old-time holiness, and to zeal for God, love for souls, and reverence for the Holy Ghost. (Thomas Spurgeon.)


The concern of the pious for religion in peril
The person by whom this mournful language was uttered, was the wife of one who, by descent and occupation, had been associated with the momentous office of the priesthood of ancient Israel. That people were engaged in war with the neighbouring nation of the Philistines, their persevering and inveterate foe.
I. First, we propose to notice the properties of true religion, as indicated by the symbol, under which it is represented. “The glory” of Israel, of which the pious mother spake, was “the ark of God;” so called, from the place which it occupied in the ritual of Levitical worship, and because, on account of that place, it became necessarily the token of the whole economy and general interests of religion. The religion possessed by Israel was, really and truly, its “glory.”
1. Following this mode of illustration, you will observe, first, that the ark was associated with immediate and visible displays of the Divine presence. Above the ark were the mysterious figures of the cherubim, overshadowing it with their outstretched wings, and between the cherubim was the Shechinah, that luminous cloud denominated “the cloud of glory” which betokened the Divine presence, and from which, in audible voice, God uttered His will and His promises to the priests whom He had chosen. In the economy of the Gospel, the presence of God has been possessed, not indeed, you must remember, by outward and visible signs and tokens, but spiritually, and with a spiritual clearness, which, in the present state, cannot be surpassed. That presence is vouchsafed in the work of the Son of God, the Lord Jesus Christ, and in the operations and influences of the Divine Spirit, whose office it is to apply the work of the Lord Jesus to the minds of men. And therefore it is, that the ancient symbol is used in reference to them both.
2. Observe, secondly, the ark was identified with the Divinely appointed mediation for the pardon of human sin. The covering or lid of the ark was denominated “the mercy seat,” because the priest, by Divine command, sprinkled upon it the blood of the sacrifices, which had been offered in propitiatory atonement for sin. He then, according to the same command, interceded, that for the sake of the blood so presented before God, pardon and favour with Him might be obtained. Now this whole arrangement will be found directly typical of the one Saviour, as revealed under the economy of the Gospel; and the victim, and the priest and the mercy seat were all made to terminate and concentrate in Him. The mediation in this manner set forth—a mediation precisely adapted to the circumstances and wants of man, and preserving its efficacy unexhausted in all successive ages—this is the supreme and permanent glory of the Gospel. Apart from it, the glory of that Gospel would indeed be but dim and cloudy; and when you observe the mode of its indication, and the value of its influence, you will doubtless again recognise how well your religion is represented by the ancient symbol, and how richly it deserves the appellation of “the glory.”
3. Again, you will observe, that the ark was the instrument of Divine protection, in behalf of the people who possessed and who rightly applied to it. On various occasions in the history of Israel, we find that it was connected with marvellous preservation, deliverance, and victory. Now, the religion of the Gospel is directly the agent of God, in imparting protection and deliverance to man. If the Gospel be viewed in a political aspect, we are sure that it is to the nations now, what the ark once was to Israel of old. We might, without any difficulty, show from multiplied evidence, that, for the sake of His truth, God has been pleased in this manner to protect and to shield us, in our own land; and there is abundant reason also to conclude, that just in proportion as the nations of the earth become imbued with the vital spirit of Christianity, they become protected against the very elements which would naturally operate to subvert and to destroy. If the Gospel be viewed in a spiritual aspect—in relation to the interests of the souls of men, we know how, by its mediatorial power and grace, brought home through the agency of the Spirit, men are guarded against the various adversaries, by whom, from time to time, their progress in the present world is assailed—how they triumph over “the last enemy,” and how they are exalted to the final inheritance of heaven, where they will abide in triumph, in bliss, and in glory, for over and ever.
II. Let us now proceed to notice the danger in which the interests of religion, like the ancient symbol, may appear to be involved. There are not a few circumstances occurring from time to time, when the religion of the Gospel appears, according to human judgment, in its various interests, to be in jeopardy, in danger of dishonourable defeat and injury.
1. And you will observe, first, that apparent danger to the interests of religion arises from the efforts of avowed and open adversaries to its claims. From the commencement of its career, to such efforts the Gospel has been exposed. In its earliest period, it encountered the malignant hostility of the Jews, who, mistaking alike the nature of their own system and of the Gospel, crucified “the Lord of Glory,” and when He had triumphantly risen from the dead and ascended to heaven, “breathed out threatenings and slaughter against the Church,” that they might overwhelm it.
2. We observe, that apparent danger also arises to the interests of Christianity, from the evils which exist and are cherished, within its own internal sphere. The danger to the ark of God as much arose from the habits and dispositions of the Israelites themselves, as from the array and hostile exertions of the Philistines. We very briefly notice what we fear from the internal aspect of the Gospel, so as to constitute its existing or its anticipated danger.
(1) And there are the errors by which the doctrines or truths of the Gospel are compromised, or substantially abandoned.
(2) Again, we may mention the discords by which the union of those who profess the Gospel is jarred, and broken.
(3) There are, again, the worldly conformities, by which the line of separation between the professed disciples of the Gospel, and the votaries of sin, is diminished, and rendered well-nigh imperceptible. And thus it is, that there is jeopardy to that, which we ought to keep, and not to part with for worlds. And when to these evils we add the external adversaries, which have already passed before your view, there appears a combination, which may well strike the timid with terror, while it subdues even the boldest into a spirit of solemnity and awe.
III. We now proceed to observe the emotions which the apparent danger to the interests of religion must properly produce.
1. The emotions of the mother of the infant, whose case is here recorded, were those of fear and of grief, for fear and grief ended her own life; and she perpetuated her impassioned emotion in the name which she gave to her offspring: “she named the child Ichabod, saying, The glory is departed from Israel;” “and she said, The glory is departed from Israel, for the ark of God is taken.” Emotions of the same class—those of fear and grief—may well fill the hearts of Christians, when they look upon the apparent danger to their religion in itself, and without regard to those consoling considerations, to which it will be our duty to allude. Recognising the value of Christianity in all respects to every class of human character and human interests, we cannot contemplate the probability of any injury being done to it, but in a view of immense and almost inconceivable magnitude. Were we to have placed before us the prospect of the downfall of religion in our own land, what a sad and mournful catastrophe would then be before us! If our “ark” were taken, what would then remain? Think you, that we should long retain the possession of the riches, by which we have been adorned, and hold our high station among the surrounding nations of the earth.
2. But, having noticed the nature of these emotions, we must now observe the manner, in which they may be soothed. The ark of God, notwithstanding the calamity which had happened to it, had a power with it, which secured its essential preservation. You read its history and the history of the attendant power which directed it, in the chapters which follow, until it came back in triumph unto the nation, to whom it appertained. You are doubtless aware also, with regard to Him, whose power is with His Church in the Gospel, that He has announced positive intentions respecting it, that it shall “go on conquering and to conquer,” that it shall survive and overcome all the efforts which are made to injure and to blast it, and that it shall at last receive an empire over the whole universe. This great intention, which forms a part of the purpose of the Father, has been sealed by the blood of the Son, and by the promise and the influence of the Spirit. Amidst all that appears ominous and dark in the times which are before us, we are to rest upon these truths, with encouragement and with hope.
3. Observe, finally, the deportment to which these emotions should prompt. While we exercise this consoling reliance upon the purpose and upon the promise of God, we are not to forget the importance of employing those means which are placed within our grasp, and which it is our bounden duty to use, in order that we ourselves may be instrumental in meeting the danger, and in attributing victory to the cause and to the empire of the Redeemer.
(1) Allow me to suggest that there ought to be on our part, and on the part of all professing Christians, a careful removal of those imperfections, by which we may have been tainted and corrupted. Has there been any compromise, or abandonment of the doctrines and truths of the Gospel? Then let us return to a faithful and stedfast adherence to those doctrines, and “contend earnestly for the faith once delivered to the saints,” “holding fast the form of sound words.” Has there been a display of discord and disunion?
(2) Again: with this removal of the existing imperfections of the Church, there must also be great zeal in behalf of the unconverted.
(3) And then again, there is required also an importunity of prayer. (J. Parsons.)


Despair of religion sometimes mistaken
It is certainly something that we are perfectly familiar with that precious memorials become popular idols, and come in course of time to be bound up of necessity with the ideas of safety and of progress and even of spiritual liberty and truth. When the flame of the temple of Vesta went out upon the Roman Forum, those who had known that it had been in existence for centuries said, “The glory has departed from Rome;” and when it has happened from time to time that some central ceremony has been suspended or some special relic has been destroyed, there have always been at once certain people to arise and to utter some despair of the Divine Commonwealth, and to suppose that just in the existence of a material and perishable object there lies some sort of guarantee of the Divine favour and of the Divine help. The great days in the history of religion are the days when God teaches us the failure and illusion of all this, that God rests nothing upon the perishable and upon the material, only on faith in Him and obedience to His will in righteousness. (Silvester Horne, M. A.).

Send a Great Revival to My Soul!

Send a Great Revival to My Soul!

“Wilt thou not revive us again: that thy people may rejoice in thee?“ (Psa: 85:6)

Gypsy Smith, an old time evangelist years ago, would lock himself in a private room and mark a circle on floor with a piece of chalk. Standing inside that circle he would pray, “Lord send a revival; and let it begin with me!” That circle was ground zero; the flash point of a cardiac revolution. And you, my dear friend, are standing in that circle right now.

Take these words of the old Pentecostal hymn, written by Charles Gabriel in 1912,  and make them your prayer until fire falls from heaven upon the altar of your heart.

 Lord, as of old, at Pentecost,didst Thy power display,cleansing, purifying flame,on us today.

For mighty works for Thee, preparestrengthen every heart;, take possession of Thine own,never more depart.

All self consume, all sin destroy!earnest zeal enduewaiting heart to work for Thee;Lord, our faith renew!

Speak, Lord! before Thy throne we wait,promise we believe,will not let Thee go until blessing we receive.

Lord, send the old-time power, the Pentecostal power!floodgates of blessing, on us throw open wide!, send the old-time power, the Pentecostal power!sinners be converted and Thy Name glorified!

To those who are in Christ Jesus, who walk according to the flesh,

Rom 8:1  There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. 

Romans 8:1

There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is ουδεν κατακριμα, "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom_6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom_7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such 

which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such 

who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning: 

but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.