The Lord be with you all

“The Lord be with you all.”
Rth_1:19-22
Rth_1:19
She had been absent ten years, but her character in her better days had stood high with the people; and therefore they were glad to see her return, though they wondered at her poverty. Her many griefs may have so altered her that even her former acquaintances asked, “Is this Naomi?” Such changes may come to us: may faith and patience prepare us for them.
Rth_1:20
Naomi sweetness or pleasantness
Rth_1:20
Mara or bitter
Rth_1:20
God can soon change our sweets into bitters, therefore let us be humble; but he can with equal ease transform our bitters into sweets, therefore let us be hopeful. It is very usual for Naomi and Mara, sweet and bitter, to meet in the same person. He who was called Benjamin, or “the son of his father’s right hand,” was first called Benoni, or “the son of sorrow.” The comforts of God’s grace are all the sweeter when they follow the troubles of life.
Rth_1:21
When she had her husband, and sons, and property, she was full, and went her way to a foreign land, perhaps wrongly; but now she was bereft of all, she felt that God was with her in her emptiness, and had himself brought her back
Rth_1:21
It is most wise to observe and own the appointment of God in all that befalls us. Naomi here kissed the rod, and the hand which smote her. This is a most fitting spirit for a chastened believer, and our Lord is the great example of it, for he cried, “The cup which my Father hath given me shall I not drink it?”
Rth_2:1-7
Rth_2:1
If it was good for Naomi to have a wealthy relation, how blessed it is for poor sinners to have a rich kinsman in the person of the Lord Jesus.
Rth_2:2
These good women were not ashamed of honest and humble labour. They did not take to begging, or idling; but desired to eat the bread of industry. Ruth had been a wealthy lady, but she was not above working to support her mother and herself.
Rth_2:3
It seemed to her a chance, but the hand of the Lord was in it, and directed her to the very best place to promote her future prosperity.
Rth_2:4
What a blessing when master and servants commune together on such holy terms. Is not this holy fellowship a very scarce thing?
Rth_2:5-7
Boaz was a good master to his servants, and he was also kind to the poor; those who excel in one direction are generally excellent in others. Happy was Ruth to come in the way of such a man. She had given up all for God, and the Lord took care of her. She was busy in the path of duty, and Gods love was watching over her.

God is love, his mercy brightens
All the path in which we rove;
Bliss he wakes, and woe he lightens;
God is wisdom, God is love.

Chance and change are busy ever,
Man decays and ages move;
But his mercy waneth never;
God is wisdom, God is love.

The Ambitious Disciples

The Ambitious Disciples
And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom— Mat_20:21

A Promise Misunderstood
The disciples had been pondering deeply, we may be sure, on the great promise Jesus had lately made to them—"When the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Mat_19:28). 
So strongly had these words impressed James and John, that from the hour they heard them they could think of little else. And gradually, as they dwelt upon that future, new ambitions began to mount within them; they began to dream of holding the most coveted seats, on the right hand and the left hand of the King. But they remembered how Jesus had rebuked them when once before they had striven for precedence. They dreaded such another rebuke, should they venture to broach the same subject again. So they made their mother the petitioner, they entreated Jesus through their mother's love, and it is the story of that entreaty that forms this lesson. Do you know what their mother's name was? It was Salome (cp. Mat_27:56 with Mar_15:40). Do you know what Salome means? It means perfect. I believe that Salome is perfect now, though she was very far from being perfect then. And do you know where we meet with her again? Once at the cross, where she stands far off and watches (Mar_15:40); and then in the early morning at the sepulchre, where she has gone to anoint the body of Jesus (Mar_16:1).
It Happened Shortly before the Crucifixion
Let us note, too, that all this happened little more than a week before the crucifixion. The shadow of the cross lay on the path of Jesus, His soul was filled with the thought of the approaching agony, and He had begun to talk very plainly of it to His own—and all the time His own were dreaming their own dreams, and happy in the golden thought of thrones. They thought that the kingdom was to be realized at once; were they not travelling to Jerusalem for that very end? But Jesus saw the darkness of Calvary before Him, and on either side (not seated upon thrones) a thief. Do you mark the gulf between the thoughts of Jesus and the thoughts of those who were nearest and dearest to Him? On the one side ambition and dominion; on the other, renunciation and the grave. Surely, in the next year or two, some mighty power must have been at work to bring round the disciples to the mind of Jesus. Just think how the cross found them, as their hearts are revealed in this incident, then think what in the after-days they became, and it is impossible not to feel the action, and detect the presence of a risen Lord.

We Must Drink the Cup If We Would Wear the Crown
This passage again teaches very clearly that we must drink the cup If we would wear the crown. When Jesus spoke about His cup, He was using a familiar Bible figure. Sometimes it is a Scripture image for joy: "My cup runneth over" (Psa_23:5); "I will take the cup of salvation" (Psa_116:13). Sometimes, as here, it is the emblem of sorrow: "If this cup may not pass away from me, except I drink it, thy will be done" (Mat_26:42). Now, when Jesus says to His two disciples, Can ye drink My cup? Can ye suffer My baptism? He is not merely questioning their power to suffer—He is hinting that that is the one way to the throne. "Ah, James and John," says Jesus, with infinite gentleness, "your eyes have been dazzled with that promised throne; but I tell you that the only road to that, lies through suffering and the death of self. I am not a tyrant who can dispense these honours even to the favourite who has lain upon My bosom; they shall be granted by God in perfect justice to those who have trodden most worthily the way of the cross." There must be the cup before the crown, says Jesus. There must be the baptism before the throne. And the strange thing is, that that truth was never more nobly illustrated than in the after experience of James and John. One of the two was the first of the apostles to drink the cup, and to be baptized with the baptism of blood (Act_12:1). The other had the longest experience among them all of bitter trial and persecution. And so Salome, after all, has had a royal answer to her prayer. But truly she did not know what she was asking.

Jesus Can Bring Light out of Darkness
Another suggestion arises from our theme—how wonderfully Jesus could bring light from darkness. When the ten heard what the two had asked, we read that they were moved with indignation. I take it that the one spirit was in them all, and that the ten were as selfish in their irritation, as the two had shown themselves in their ambition. They were all heated, envious, and hasty. It was like an hour of the Prince of darkness. This, too, after all that had come and gone between them—the wonder is, it did not break Christ's heart. But Jesus, with perfect patience, begins to teach them. The simple lessons must be gone over again. So step by step He leads them onward and inward, till they are face to face with the mystery of His death (Mat_20:28). Now, is not that a notable example of the power of Jesus to bring light out of darkness? Do you not feel as you read the story that moments of difficulty were His opportunity? How easy to have denounced James and John! How easy to have lost heart with all the twelve! I am almost certain we should have done that. But Jesus so redeemed that hour of bitterness, that we can thank God the ten were ever angry. And He has left us an example, that we should follow in His steps.

“Let not your heart be troubled; neither let it be afraid.” (John_14:27)

Two Thieves in the Palace

“Let not your heart be troubled; neither let it be afraid.”  (John_14:27)
are two thieves waiting to ransack your life. These unscrupulous scoundrels will seize upon any opportunity they find, and once given access into the unsuspecting soul they will trash the palace with utter disregard to the value of its priceless treasures. Their names are Hurry and Worry.

“Let not your heart be troubled,” Jesus said. The word he used means to be agitated like boiling water. In other words, don’t be over heated and in a hurry. Jesus went on to say, “Don’t be afraid.” The word here means cowardly and unbelieving. Hurry will trouble your heart, and worry will make it afraid. And both will ruin your life.

What a bizarre pairing they make — inseparably linked in bipolar tension and continually at war with each other. Hurry always runs ahead, while worry lags behind. Hurry is reckless; Worry is cautious. Hurry sees only those things that speed him on his way, while Worry sees only those things that are in the way and are sure to cause a problem.

Hurry never sees the thousands of little things that make life truly worth living. Worry sees nothing but a thousand little things, none of which have anything to do with life at all. Hurry never thinks about the consequences of hasty choices, and Worry never makes a choice at all – for it might be the wrong one.

These two thieves are forever pulling in opposite directions. God pity the man or woman whose is filled with hurry and worry. Oh hear the words of Jesus as He speak straight to you – “Let not your heart be troubled; neither let it be afraid.”

Danger from a Perverted Gospel

Galatians 1:1-10

 Danger from a Perverted Gospel 

Gal_1:1-10

Note how strenuously Paul insists upon the genuineness of his call as an Apostle. It had come directly from the lips of Christ. Neither by man, but by Jesus Christ, Gal_1:1. We who are redeemed have been lifted out of the present age, Gal_1:4, into the next age, which may soon break forth in manifestation. It is now concealed, but it shall be unveiled. The age which preceded the fall of Jerusalem was notoriously corrupt. Speaking of the Jews at that time, Josephus says that they exceeded Sodom.
The false teachers who dogged Paul’s footsteps suggested that he had only one side of the gospel, and that there was therefore abundant room for their statement of it. But this the Apostle indignantly repudiated, Gal_1:8. No, he said; there is no gospel other than that which you have heard from my lips. These are solemn questions that each of us should ask: “What has been the effect of the gospel upon my life? 
Have I been redeemed out of the world that passes away, into that unseen and eternal kingdom of which my Lord is Center and Chief? Do I live according to the will of my God and Father?” Gal_1:4.

Not yet resisted to the extent of shedding blood

Not yet resisted to the extent of shedding blood

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John Francis disciplejohn@outlook.com

the Bible daily by disciple John

Hebrews 12:4 Ye have not yet resisted unto blood, striving against sin.

First we are told to remember that our Lord Jesus was forced to put up with a lot of hostility from sinners. Why should that be important to us? John 15:20 The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. If we follow His teaching, hostility from others, should be expected as normal.

Now what our text from Hebrews is saying, if we keep reminding ourselves of what our Lord endured for us and keep our sight fixed firmly on Him, we should not become discouraged.

It is saying that there are limits we have not reached in battling against sin, so we should not give up. Let us not forget the enemy is the evil one who rules the world until Our Lord returns. The evil one is known as the“ Tempter”. He cannot harm us, as long as we remain faithful to our Master. But he will continue to tempt us to sin, and wants us to fall away. Let us fight the good fight with the shield of faith and sword of the Spirit, which is the word of God, and one day we will receive a crown from our Lord and Master.

Prayer: Thank you Lord Jesus for your teaching, and your example to us. We pray that God the Holy Spirit, will always bring to remembrance the right text from the word, when we are faced with temptation. May your will be done, your kingdom come on earth as it is in heaven, for your glory and honour. Amen

They took Jesus, and led him away

“They took Jesus, and led him away.”
- John_19:16
He had been all night in agony, he had spent the early morning at the hall of Caiaphas, he had been hurried from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate; he had, therefore, but little strength left, and yet neither refreshment nor rest were permitted him. They were eager for his blood, and therefore led him out to die, loaded with the cross. O dolorous procession! Well may Salem’s daughters weep. My soul, do thou weep also.
What learn we here as we see our blessed Lord led forth? Do we not perceive that truth which was set forth in shadow by the scapegoat? Did not the high-priest bring the scapegoat, and put both his hands upon its head, confessing the sins of the people, that thus those sins might be laid upon the goat, and cease from the people? Then the goat was led away by a fit man into the wilderness, and it carried away the sins of the people, so that if they were sought for they could not be found. Now we see Jesus brought before the priests and rulers, who pronounce him guilty; God himself imputes our sins to him, “the Lord hath laid on Him the iniquity of us all;” “He was made sin for us;” and, as the substitute for our guilt, bearing our sin upon his shoulders, represented by the cross; we see the great Scapegoat led away by the appointed officers of justice. Beloved, can you feel assured that he carried your sin? As you look at the cross upon his shoulders, does it represent your sin? There is one way by which you can tell whether he carried your sin or not. Have you laid your hand upon his head, confessed your sin, and trusted in him? Then your sin lies not on you; it has all been transferred by blessed imputation to Christ, and he bears it on his shoulder as a load heavier than the cross.
Let not the picture vanish till you have rejoiced in your own deliverance, and adored the loving Redeemer upon whom your iniquities were laid.

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.