HE IS RISEN!

Praise for the Lamb

Published by InTouch Ministries for reading on November 7th.

Revelation 5 Chapter 5 1 And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals. 2 And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon. 4 And I wept much, because no one was found worthy to open the book, or to look thereon: 5 and one of the elders saith unto me, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof. 6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth. 7 And he came, and he taketh `it' out of the right hand of him that sat on the throne. 8 And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou was slain, and didst purchase unto God with thy blood `men' of every tribe, and tongue, and people, and nation, 10 and madest them `to be' unto our God a kingdom and priests; and they reign upon earth. 11 And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might and honor, and glory, and blessing. 13 And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, `be' the blessing, and the honor, and the glory, and the dominion, for ever and ever. 14 And the four living creatures said, Amen. And the elders fell down and worshipped.

Anyone who isn’t sure that Jesus is God and is worthy of worship should take a look at today’s passage. This heavenly scene opens with a dilemma—no one is found worthy to open the scroll in God’s right hand until the Lion of Judah, the root of David, appears as a Lamb standing as if slain.

This is none other than Jesus Christ, who offered Himself as a sacrifice for mankind’s sin. He took our sin upon Himself, suffered the punishment we deserved, and clothed us in His righteousness so that, through faith in Him, we could be reconciled to God. Now He stands in heaven, receiving praise and honor from all its inhabitants. He alone is worthy to break the seals and open the scroll, which contains God’s final plans for human history.

If the angels, the elders, and the four living creatures praise the Son and the Father with such reverence, awe, and exaltation, then we who are direct recipients of divine mercy and grace can, too. The citizens of heaven hold nothing back in their unceasing worship and adoration as they humbly bow before the throne.

Considering all that our triune God has done for us, praise should be our humble and joyful response. He delights in hearing our voices raised in adoration and worship as we declare that He is worthy of all honor.

Is God the focus of your thoughts and emotions as you join with fellow believers in exalting Him, or do you sing the words thoughtlessly or get caught up in an emotional experience? Although worship will be perfect only in heaven, let’s start practicing now.

Bible in One Year: John 20-21 Chapter 20 1 Now on the first `day' of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. 2 She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. 3 Peter therefore went forth, and the other disciple, and they went toward the tomb. 4 And they ran both together: and the other disciple outran Peter, and came first to the tomb; 5 and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. 6 Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, 7 and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. 8 Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise from the dead. 10 So the disciples went away again unto their own home. 11 But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb; 12 and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. 18 Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and `that' he had said these things unto her. 19 When therefore it was evening, on that day, the first `day' of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace `be' unto you. 20 And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. 21 Jesus therefore said to them again, Peace `be' unto you: as the Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 whose soever sins ye forgive, they are forgiven unto them; whose soever `sins' ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace `be' unto you. 27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach `hither' thy hand, and put it into my side: and be not faithless, but believing. 28 Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed `are' they that have not seen, and `yet' have believed. 30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: 31 but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. Chapter 21 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested `himself' on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the `sons' of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus. 5 Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net `full' of fishes. 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. 12 Jesus saith unto them, Come `and' break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, `son' of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again a second time, Simon, `son' of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. 17 He saith unto him the third time, Simon, `son' of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what `is that' to thee? Follow thou me. 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what `is that' to thee? 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true. 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.

Made for Praise

Published by InTouch Ministries for reading on November 7th.

Psalms 34:1-3 Chapter 34 1 I will bless Jehovah at all times: His praise shall continually be in my mouth. 2 My soul shall make her boast in Jehovah: The meek shall hear thereof, and be glad. 3 Oh magnify Jehovah with me, And let us exalt his name together.

As human beings, we tend to be self-focused. For instance, seeking God’s purpose for our life is a good thing. But in acting to fulfill His plan, we could easily dwell on how good it makes us feel rather than on the glory it brings the Lord. This is a temptation in almost everything we do for God—and that includes praise.

Worshipping the Lord should be all about Him, not us. In fact, God’s people are made for praise. The apostle Peter says it like this: “You are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” ( 1 Peter 2:9 9 But ye are a elect race, a royal priesthood, a holy nation, a people for `God's' own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light: ).

Our main responsibility, then, is to live a life of praise to our heavenly Father. Today’s psalm gives us some guidelines to follow.

When. At all times, whether in good or bad situations, our hearts and mouths should be full of praise for God (v. 1). Worship isn’t just a Sunday thing.

How. The goal of worship is to boast in and magnify the Lord (vv. 2-3). As we focus on His excellencies, He grows bigger in our hearts, minds, and spirits.

Where. Although praise should be a continual personal practice, the psalmist also proclaims, “Let us exalt His name together” (v. 3). Praise is magnified when our voices blend together in exaltation of our Lord.

Is praise a regular part of your life? When you give the Lord a larger place in your thoughts and heart, He is magnified, and praise becomes your sincere and natural response.

Bible in One Year: John 20-21 Chapter 20 1 Now on the first `day' of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. 2 She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. 3 Peter therefore went forth, and the other disciple, and they went toward the tomb. 4 And they ran both together: and the other disciple outran Peter, and came first to the tomb; 5 and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. 6 Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, 7 and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. 8 Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise from the dead. 10 So the disciples went away again unto their own home. 11 But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb; 12 and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. 18 Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and `that' he had said these things unto her. 19 When therefore it was evening, on that day, the first `day' of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace `be' unto you. 20 And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. 21 Jesus therefore said to them again, Peace `be' unto you: as the Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 whose soever sins ye forgive, they are forgiven unto them; whose soever `sins' ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace `be' unto you. 27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach `hither' thy hand, and put it into my side: and be not faithless, but believing. 28 Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed `are' they that have not seen, and `yet' have believed. 30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: 31 but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. Chapter 21 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested `himself' on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the `sons' of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus. 5 Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net `full' of fishes. 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. 12 Jesus saith unto them, Come `and' break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, `son' of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again a second time, Simon, `son' of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. 17 He saith unto him the third time, Simon, `son' of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what `is that' to thee? Follow thou me. 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what `is that' to thee? 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true. 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.

We Honor What We Enjoy

Published by John Piper for reading on November 8th.

“If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the Lord honorable; if you honor it, not going your own ways, or seeking your own pleasure, or talking idly; then you shall take delight in the Lord, and I will make you ride on the heights of the earth.” ( Isaiah 58:13 13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, `and' the holy of Jehovah honorable; and shalt honor it, not doing thine own ways, nor finding thine own pleasure, nor speaking `thine own' words: –14)

It is possible to pursue God without glorifying God. If we want our quest to honor God, we must pursue him for the joy of fellowship with him.

Consider the Sabbath as an illustration of this. The Lord rebukes his people for seeking their own pleasure on his holy day. “Turn back your foot from the Sabbath, from doing your pleasure on my holy day.” But what does he mean? Does he mean that we should not seek our joy on the Lord’s Day? No, because the next thing he says is, “Call the Sabbath a delight.” And in verse 14, “You shall take delight in the Lord.” So what he is criticizing is that they are delighting in their own business on the Sabbath rather than delighting in the beauty of their God and the rest and holiness that this day stands for.

He’s not rebuking their hedonism. He’s rebukeing the weakness of it. As C. S. Lewis said, “We are far too easily pleased.” They have settled for secular interests and thus honor them above the Lord.

Notice that calling the Sabbath “a delight” is parallel to calling the holy day of the Lord “honorable.” “If you call the Sabbath a delight and the holy day of the Lord honorable . . .” This simply means you honor what you delight in. Or you glorify what you enjoy.

The enjoyment of God and the glorification of God are one. His eternal purpose and our eternal pleasure unite in one experience of worship. This is what the Lord’s Day is for. Indeed, this is what all of life is for.

Loved but Lost

Published by InTouch Ministries for reading on November 8th.

John 3:16-19 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. 17 For God sent not the Son into the world to judge the world; but that the world should be saved through him. 18 He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. 19 And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.

Through faith in Jesus, we move from our lost condition to adoption into God’s family. Unless we trust in Christ, we face permanent alienation from the heavenly Father. On judgment day, each person’s eternal destiny will be determined, based on that individual’s spiritual state. Members of God’s family will live in heaven with Him. But those who remain blind to divine truth, which is found only in Jesus, will be sent away to live in eternal torment ( Revelation 20:12-15 12 And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is `the book' of life: and the dead were judged out of the things which were written in the books, according to their works. 13 And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. 14 And death and Hades were cast into the lake of fire. This is the second death, `even' the lake of fire. 15 And if any was not found written in the book of life, he was cast into the lake of fire. ).

Many people struggle to reconcile this teaching with the concept of a loving God. They reason that love would not condemn anyone to torment. The truth is, the Father desires reconciliation with man—not separation. His love for us motivated Him to provide all we need to receive forgiveness and thereby be reconciled to Him. It is man’s choice to refuse or accept God’s provision of Jesus as the remedy to the sin problem. An unsaved person can’t blame God for his eternal state; his suffering will be due to his own rebellion against the Lord.

A second common objection says, “Love would accept people on the basis of their moral lives and good deeds.” This argument assumes that God ignores sin and bases His decision about heaven on behavior. But since He is holy and just, He won’t allow sin to go unpunished. Because of His great love, however, He provided a way for our sin debt to be paid—through Jesus’ atoning death.

God shows no favoritism. He extends love toward the whole lost world and invites everyone to come to Him through faith in His Son Jesus Christ.

Bible in One Year: John 20-21 Chapter 20 1 Now on the first `day' of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. 2 She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. 3 Peter therefore went forth, and the other disciple, and they went toward the tomb. 4 And they ran both together: and the other disciple outran Peter, and came first to the tomb; 5 and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. 6 Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, 7 and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. 8 Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise from the dead. 10 So the disciples went away again unto their own home. 11 But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb; 12 and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. 18 Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and `that' he had said these things unto her. 19 When therefore it was evening, on that day, the first `day' of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace `be' unto you. 20 And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. 21 Jesus therefore said to them again, Peace `be' unto you: as the Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 whose soever sins ye forgive, they are forgiven unto them; whose soever `sins' ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace `be' unto you. 27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach `hither' thy hand, and put it into my side: and be not faithless, but believing. 28 Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed `are' they that have not seen, and `yet' have believed. 30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: 31 but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. Chapter 21 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested `himself' on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the `sons' of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus. 5 Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net `full' of fishes. 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. 12 Jesus saith unto them, Come `and' break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, `son' of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again a second time, Simon, `son' of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. 17 He saith unto him the third time, Simon, `son' of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what `is that' to thee? Follow thou me. 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what `is that' to thee? 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true. 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.

How Not to Pursue God

Published by John Piper for reading on November 8th.

“If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the Lord honorable; if you honor it, not going your own ways, or seeking your own pleasure, or talking idly; then you shall take delight in the Lord, and I will make you ride on the heights of the earth.” ( Isaiah 58:13 13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, `and' the holy of Jehovah honorable; and shalt honor it, not doing thine own ways, nor finding thine own pleasure, nor speaking `thine own' words: –14)

It is possible to pursue God without glorifying God. If we want our quest to honor God, we must pursue him for the joy in fellowship with him.

Consider the Sabbath as an illustration of this. The Lord rebukes his people for seeking “their own” pleasure on his holy day. But what does he mean? He means they are delighting in their business and not in the beauty of their God.

He does not rebuke their hedonism. He rebukes the weakness of it. They have settled for secular interests and thus honor them above the Lord.

Notice that calling the Sabbath “a delight” is parallel to calling the holy day of the Lord “honorable.” This simply means you honor what you delight in. Or you glorify what you enjoy.

The enjoyment and the glorification of God are one. His eternal purpose and our eternal pleasure unite.

When Anxiety Strikes

Published by InTouch Ministries for reading on November 8th.

Philippians 4:6-7 6 In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.

If you needed a consultant, would you hire just anyone? Of course not. You’d want to be sure your advisor had experience to back up his or her suggestions. The apostle Paul was certainly qualified to teach on the value of contentment—he wrote on the subject while under confinement by Roman authorities.

In today’s passage, Paul says that prayer safeguards the believer’s heart from anxiety. Praying appropriately will result in protection, so we are wise to follow the pattern Jesus gave us. The Lord’s Prayer underscores adoration of the Father and de-emphasizes focusing on oneself (Matt. 6:9-13). God does desire to hear our concerns (Phil. 4:6). But if problems are all that keep us on our knees, then we have missed the main point of our relationship with Him.

Why does the Lord expect us to honor Him when what we really want is immediate help for our problems? Because where the mind dwells, the heart follows. Focusing on His greatness puts our needs in perspective and encourages us to rest easy. He is in charge and at work (Rom. 8:28).

Consider Jesus’ prayer in Gethsemane (Matt. 26:36-46). Even as the Lord was crying out for relief, He nevertheless submitted to the Father’s greater will (Matt. 26:39). As a result, a supernatural peace fortified the Savior and enabled Him to face His executioners.

In today’s reading, Paul offered a radical peace plan: Praise the Lord while suffering persecution; thank Him when facing trials; pray about everything. Each prayer braces your heart against anxiety. That’s solid advice from a man who practiced what he preached.

Bible in One Year: John 20-21 Chapter 20 1 Now on the first `day' of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. 2 She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. 3 Peter therefore went forth, and the other disciple, and they went toward the tomb. 4 And they ran both together: and the other disciple outran Peter, and came first to the tomb; 5 and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. 6 Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, 7 and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. 8 Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise from the dead. 10 So the disciples went away again unto their own home. 11 But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb; 12 and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. 18 Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and `that' he had said these things unto her. 19 When therefore it was evening, on that day, the first `day' of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace `be' unto you. 20 And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. 21 Jesus therefore said to them again, Peace `be' unto you: as the Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 whose soever sins ye forgive, they are forgiven unto them; whose soever `sins' ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace `be' unto you. 27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach `hither' thy hand, and put it into my side: and be not faithless, but believing. 28 Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed `are' they that have not seen, and `yet' have believed. 30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: 31 but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. Chapter 21 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested `himself' on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the `sons' of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. 4 But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus. 5 Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. 6 And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. 8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net `full' of fishes. 9 So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. 12 Jesus saith unto them, Come `and' break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. 13 Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. 14 This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, `son' of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again a second time, Simon, `son' of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. 17 He saith unto him the third time, Simon, `son' of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? 21 Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what `is that' to thee? Follow thou me. 23 This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what `is that' to thee? 24 This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true. 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.

Submitting to Wisdom

Published by Grace To You for reading on November 8th.

“The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments” ( Psalms 111:10 10 The fear of Jehovah is the beginning of wisdom; A good understanding have all they that do `his commandments': His praise endureth for ever. ).

Saving faith is obedient faith.

The wisdom of God resulting from the fear of the Lord leads to obedience. When we fear the Lord, we submit to His wisdom and commit ourselves to keeping His commandments. In the New Testament Jesus said the same thing: “If you love Me, you will keep My commandments” ( John 14:15 15 If ye love me, ye will keep my commandments. ). We aren’t always as obedient as we ought to be, but the pattern of our lives turns from disobedience to a submissive heart of obedience. First John 2:3 3 And when the wine failed, the mother of Jesus saith unto him, They have no wine. says, “By this we know that we have come to know Him, if we keep His commandments.” A person’s claim to be a Christian is meaningless if he’s not obedient.

From a positive perspective, fearing the Lord involves obeying His commandments; from a negative perspective, it involves turning away from evil. Job 28:28 28 And unto man he said, Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding. says, “The fear of the Lord, that is wisdom; and to depart from evil is understanding.” Equal to wisdom is understanding, and equal to fearing the Lord is departing from evil. Proverbs 8:13 13 The fear of Jehovah is to hate evil: Pride, and arrogancy, and the evil way, And the perverse mouth, do I hate. says, “The fear of the Lord is to hate evil.” Obeying the Lord’s commandments and shunning evil are dynamics that work in the soul of one who truly fears God. The fear of the Lord is not some feeling you try to generate within yourself; it’s the result of believing in the true God and living a life of love and obedience to Him. What about you? Does obedience to God’s Word characterize your life?

Suggestions for Prayer

Jesus Christ paid the price for your sin and ushered you into a relationship with God. Honor His work by obeying His Word, and ask Him to help you see evil from His perspective.

For Further Study

Read the following verses: Deuteronomy 6:1-2 Chapter 6 1 Now this is the commandment, the statutes, and the ordinances, which Jehovah your God commanded to teach you, that ye might do them in the land whither ye go over to possess it; 2 that thou mightest fear Jehovah thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. , 13-15, 24; 8:6; 10:12-13; 13:4; 17:19; 28:58-59; 31:12. What characterizes the life of a person who fears the Lord?

From Strength for Today by John MacArthur Copyright © 1997. Used by permission of Crossway Books, a division of Good News Publishers, Wheaton, IL 60187, www.crossway.com.

Additional Resources

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• John MacArthur’s complete sermon archive
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The First Disciple

Published by Grace To You for reading on November 8th.

"Cain brought an offering to the Lord of the fruit of the ground. And Abel . . . brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and for his offering; but for Cain and for his offering He had no regard" (Gen. 4:3-5).

True discipleship is characterized by obedience to God’s Word.

In John 8:31 31 Jesus therefore said to those Jews that had believed him, If ye abide in my word, `then' are ye truly my disciples; Jesus issued an important statement to a group of people who were showing an interest in Him: "If you abide in My word, then you are truly disciples of Mine." Sadly, they rejected His words, proving themselves to be less than true disciples. Jesus went on to explain why: "He who is of God hears the words of God; for this reason you do not hear them, because you are not of God" (v. 47). They listened but didn't really hear. They were interested but not truly committed. They were hearers of the Word but not doers ( James 1:22 22 But be ye doers of the word, and not hearers only, deluding your own selves. ).

In contrast, Abel did what God told him to do. He was, in effect, the first disciple. He was probably a better person than Cain—more friendly, moral, and dependable—but that's not why God accepted his sacrifice and rejected Cain's. Abel trusted God, and his faith was counted as righteousness. Like Abraham, whose faith was evidenced by his willingness to obey God and sacrifice his son Isaac ( James 2:21-22 21 Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? 22 Thou seest that faith wrought with his works, and by works was faith made perfect; ), Abel's faith was evidenced in his obedient offering. He didn't rely on his own goodness but acknowledged his sin and made the prescribed sacrifice.

Perhaps God indicated His acceptance of Abel's sacrifice by consuming it with fire, as He did on other occasions in Scripture (Judg. 6:21; 1 Kings 18:38 38 Then the fire of Jehovah fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. ). But whatever means He used, God made his pleasure known to Abel.

Abel's brief life conveys a simple three-point message: we must come to God by faith; we must receive and obey God's Word; and sin brings serious consequences. If you hear and heed that message, you'll walk the path of true discipleship and be assured of God's pleasure.

Suggestions for Prayer

Make it your goal to please the Lord in everything you do today. Seek His wisdom and grace to do so faithfully.

For Further Study

Read these verses, noting what they say about pleasing God: 2 Corinthians 5:9 9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. ; Ephesians 5:6-10 6 Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience. 7 Be not ye therefore partakers with them; 8 For ye were once darkness, but are now light in the Lord: walk as children of light 9 (for the fruit of the light is in all goodness and righteousness and truth), 10 proving what is well-pleasing unto the Lord; ; Philippians 2:12-13 12 So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; 13 for it is God who worketh in you both to will and to work, for his good pleasure. ; Hebrews 11:6 6 And without faith it is impossible to be well-pleasing `unto him'; for he that cometh to God must believe that he is, and `that' he is a rewarder of them that seek after him. ; and Hebrews 13:15-16 15 Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. , 20-21.

From Drawing Near by John MacArthur Copyright © 1993. Used by permission of Crossway Books, a division of Good News Publishers, Wheaton, IL 60187, www.crossway.com.

Additional Resources

• Download our app The Study Bible!
• John MacArthur’s complete sermon archive
• The MacArthur Study Bible
• The complete MacArthur New Testament Commentary series

       

Daily Bible - November 8

Published by Grace To You for reading on November 8th.

Reading for Today:

• Ezekiel 7:1 Chapter 7 1 Moreover the word of Jehovah came unto me, saying, –8:18
• Psalms 120:1-7 Chapter 120 1 In my distress I cried unto Jehovah, And he answered me. 2 Deliver my soul, O Jehovah, from lying lips, `And' from a deceitful tongue. 3 What shall be given unto thee, and what shall be done more unto thee, Thou deceitful tongue? 4 Sharp arrows of the mighty, With coals of juniper. 5 Woe is me, that I sojourn in Meshech, That I dwell among the tents of Kedar! 6 My soul hath long had her dwelling With him that hateth peace. 7 I am `for' peace: But when I speak, they are for war. Psalm 121 A Song of Ascents.
• Proverbs 28:15 15 `As' a roaring lion, and a ranging bear, `So is' a wicked ruler over a poor people.
• Hebrews 4:1-16 Chapter 4 1 Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it. 2 For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard. 3 For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world. 4 For he hath said somewhere of the seventh `day' on this wise, And God rested on the seventh day from all his works; 5 and in this `place' again, They shall not enter into my rest. 6 Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, 7 he again defineth a certain day, To-day, saying in David so long a time afterward (even as hath been said before), To-day if ye shall hear his voice, Harden not your hearts. 8 For if Joshua had given them rest, he would not have spoken afterward of another day. 9 There remaineth therefore a sabbath rest for the people of God. 10 For he that is entered into his rest hath himself also rested from his works, as God did from his. 11 Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience. 12 For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. 13 And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do. 14 Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as `we are, yet' without sin. 16 Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help `us' in time of need.

Notes:

Ezekiel 8:3 in visions of God. Ezekiel 8 Chapter 8 1 And it came to pass in the sixth year, in the sixth `month', in the fifth `day' of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me. 2 Then I beheld, and, lo, a likeness as the appearance of fire; from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as it were glowing metal. 3 And he put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner `court' that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 4 And, behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain. 5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold, northward of the gate of the altar this image of jealousy in the entry. 6 And he said unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from my sanctuary? but thou shalt again see yet other great abominations. 7 And he brought me to the door of the court; and when I looked, behold, a hole in the wall. 8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a door. 9 And he said unto me, Go in, and see the wicked abominations that they do here. 10 So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. 11 And there stood before them seventy men of the elders of the house of Israel; and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and the odor of the cloud of incense went up. 12 Then said he unto me, Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? for they say, Jehovah seeth us not; Jehovah hath forsaken the land. 13 He said also unto me, Thou shalt again see yet other great abominations which they do. 14 Then he brought me to the door of the gate of Jehovah's house which was toward the north; and behold, there sat the women weeping for Tammuz. 15 Then said he unto me, Hast thou seen `this', O son of man? thou shalt again see yet greater abominations than these. 16 And he brought me into the inner court of Jehovah's house; and behold, at the door of the temple of Jehovah, between the porch and the altar, were about five and twenty men, with their backs toward the temple of Jehovah, and their faces toward the east; and they were worshipping the sun toward the east. 17 Then he said unto me, Hast thou seen `this', O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have turned again to provoke me to anger: and, lo, they put the branch to their nose. 18 Therefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them. –11 deals with details conveyed only to Ezekiel in visions. Ezekiel’s trip to Jerusalem was in spirit only, while his body physically remained in his house. In visions he went to Jerusalem and in visions he returned to Babylon (11:24). After God finished the visions, Ezekiel told his home audience what he had seen. The visions are not a description of deeds done in the past in Israel, but a survey of Israel’s current condition, as they existed at that very time. the seat…image of jealousy. God represents to Ezekiel the image of an idol (Deut. 4:16) in the entrance to the inner court of the temple. It is called “the image of jealousy” because it provoked the Lord to jealousy (5:13; 16:38; 36:6; 38:19; Ex. 20:5).

Ezekiel 8:14 weeping for Tammuz. Yet a greater abomination than the secret cult was Israel’s engaging in the Babylonian worship of Tammuz or Dumuzi (Duzu), beloved of Ishtar, the god of spring vegetation. Vegetation burned in the summer, died in the winter, and came to life in the spring. The women mourned over the god’s demise in July and longed for his revival. The fourth month of the Hebrew calendar still bears the name Tammuz. With the worship of this idol were connected the basest immoralities.

Psalm 120:4 Sharp arrows…coals. Lies and false accusations are likened to 1) the pain/injury inflicted in battle by arrows and 2) the pain of being burned with charcoal made from the wood of a broom tree (a desert bush that grows 10 to 15 feet high).

Hebrews 4:12 two-edged sword. While the Word of God is comforting and nourishing to those who believe, it is a tool of judgment and execution for those who have not committed themselves to Jesus Christ. Some of the Hebrews were merely going through the motions of belonging to Christ. Intellectually, they were at least partly persuaded, but inside they were not committed to Him. God’s Word would expose their shallow beliefs and even their false intentions (1 Sam. 16:7; 1 Pet. 4:5). division of soul and spirit. These terms do not describe two separate entities (any more than “thoughts and intents” do) but are used as one might say “heart and soul” to express fullness ( Luke 10:27 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. ; Acts 4:32 32 And the multitude of them that believed were of one heart and soul: and not one `of them' said that aught of the things which he possessed was his own; but they had all things common. ; 1 Thess. 5:23). Elsewhere these two terms are used interchangeably to describe man’s immaterial self, his eternal inner person.

DAY 8: What does Hebrews 4:14 14 Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. –16 teach about prayer?

Just as the high priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God’s abode; 2 Cor. 12:2–4) after making the perfect, final sacrifice (v. 14).Once a year on the Day of Atonement the high priest of Israel would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16). That tabernacle was but a limited copy of the heavenly reality (8:1–5).When Jesus entered into the heavenly Holy of Holies, having accomplished redemption, the earthly facsimile was replaced by the reality of heaven itself. Freed from that which is earthly, the Christian faith is characterized by the heavenly (3:1; Eph. 1:3; 2:6; Phil. 3:20; Col. 1:5; 1 Pet. 1:4).

And Jesus as our High Priest was “in all points tempted as we are, yet without sin” (v. 15). Jesus became fully capable of understanding and sympathizing with His human brethren.

“Let us therefore come boldly to the throne of grace” (v. 16). Most ancient rulers were unapproachable by anyone but their highest advisers (Esth. 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ. The ark of the covenant was viewed as the place on earth where God sat enthroned between the cherubim (2 Kin. 19:15; Jer. 3:16, 17). Oriental thrones included a footstool—yet another metaphor for the ark (Ps. 132:7). It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (2 Cor. 4:15; 9:8; 12:9; Eph. 1:7; 2:7).

From The MacArthur Daily Bible Copyright © 2003. Used by permission of Thomas Nelson Bibles, a division of Thomas Nelson, Inc, Nashville, TN 37214, www.thomasnelson.com.

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November 8 - John’s Greatness: His Privileged Call

Published by Grace To You for reading on November 8th.

“‘But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. This is the one about whom it is written, “Behold, I send My messenger ahead of You, who will prepare Your way before You.” Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he’” ( Matthew 11:9 9 But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. –11).

God always calls the right person to the right position in the realm of greatness. In John, the greatest man and the greatest human assignment converged—God called him as the valedictory prophet, the most dynamic, articulate, confrontational, and powerful spokesman ever.

Jesus quotes Malachi 3:1 Chapter 3 1 Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, will suddenly come to his temple; and the messenger of the covenant, whom ye desire, behold, he cometh, saith Jehovah of hosts. in declaring to the people that John’s privileged call meant he was more than an ordinary prophet. We could expand the Lord’s quotation this way: “Behold, I, Yahweh, send My messenger John the Baptist to be the forerunner of You, the Messiah, and to prepare the people for Your coming.” After centuries of divine preparation and prophecy, God gave John the unequaled privilege of heralding Messiah’s coming.

Jesus’ point here in calling John the greatest is that, humanly speaking, he was the greatest person who had lived until that time. With his superior human qualities, John was unequaled until the God-Man Himself came to earth.

John the Baptist was a spiritual giant, but his privileged call mainly concerned his historic role. In spiritual inheritance, every believer is the equal of John: “The least in the kingdom of heaven [the spiritual realm] is greater than he.” Average saints are greater than anyone in the human realm, including John the Baptist, the one called to be the messianic forerunner. That’s a reality for which we should be ever thankful as Christians.

Ask Yourself

How would you define the specific calling God has placed on your life? What duties and responsibilities go into your faithful performance of it? How is God employing your natural abilities in serving Him, while also providing you spiritual gifts as vehicles of grace to others?

From Daily Readings from the Life of Christ, Vol. 1, John MacArthur. Copyright © 2008. Used by permission of Moody Publishers, Chicago, IL 60610, www.moodypublishers.com.

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Morning Devotional by C.H. Spurgeon for November 8th

Published by C.H. Spurgeon for reading on November 8th.

Colossians 2:6 6 As therefore ye received Christ Jesus the Lord, `so' walk in him,

THE life of faith is represented as receiving—an act which implies the very opposite of anything like merit. It is simply the acceptance of a gift. As the earth drinks in the rain, as the sea receives the streams, as night accepts light from the stars, so we, giving nothing, partake freely of the grace of God. The saints are not, by nature, wells, or streams, they are but cisterns into which the living water flows; they are empty vessels into which God pours His salvation. The idea of receiving implies a sense of realization, making the matter a reality. One cannot very well receive a shadow; we receive that which is substantial: so is it in the life of faith, Christ becomes real to us. While we are without faith, Jesus is a mere name to us—a person who lived a long while ago, so long ago that His life is only a history to us now! By an act of faith Jesus becomes a real person in the consciousness of our heart. But receiving also means grasping or getting possession of. The thing which I receive becomes my own: I appropriate to myself that which is given. When I receive Jesus, He becomes my Saviour, so mine that neither life nor death shall be able to rob me of Him. All this is to receive Christ—to take Him as God's free gift; to realize Him in my heart, and to appropriate Him as mine.

Salvation may be described as the blind receiving sight, the deaf receiving hearing, the dead receiving life; but we have not only received these blessings, we have received CHRIST JESUS Himself. It is true that He gave us life from the dead. He gave us pardon of sin; He gave us imputed righteousness. These are all precious things, but we are not content with them; we have received Christ Himself. The Son of God has been poured into us, and we have received Him, and appropriated Him. What a heartful Jesus must be, for heaven itself cannot contain Him!

Evening Devotional by C.H. Spurgeon for November 8th

Published by C.H. Spurgeon for reading on November 8th.

Mark 14:14 14 and wheresoever he shall enter in, say to the master of the house, The Teacher saith, Where is my guest-chamber, where I shall eat the passover with my disciples?

JERUSALEM at the time of the passover was one great inn; each householder had invited his own friends, but no one had invited the Saviour, and He had no dwelling of His own. It was by His own supernatural power that He found Himself an upper room in which to keep the feast. It is so even to this day—Jesus is not received among the sons of men save only where by His supernatural power and grace He makes the heart anew. All doors are open enough to the prince of darkness, but Jesus must clear a way for Himself or lodge in the streets. It was through the mysterious power exerted by our Lord that the householder raised no question, but at once cheerfully and joyfully opened his guestchamber. Who he was, and what he was, we do not know, but he readily accepted the honour which the Redeemer proposed to confer upon him. In like manner it is still discovered who are the Lord's chosen, and who are not; for when the gospel comes to some, they fight against it, and will not have it, but where men receive it, welcoming it, this is a sure indication that there is a secret work going on in the soul, and that God has chosen them unto eternal life. Are you willing, dear reader, to receive Christ? then there is no difficulty in the way; Christ will be your guest; His own power is working with you, making you willing. What an honour to entertain the Son of God! The heaven of heavens cannot contain Him, and yet He condescends to find a house within our hearts! We are not worthy that He should come under our roof, but what an unutterable privilege when He condescends to enter! for then He makes a feast, and causes us to feast with Him upon royal dainties, we sit at a banquet where the viands are immortal, and give immortality to those who feed thereon. Blessed among the sons of Adam is he who entertains the angels' Lord.

Give Up Greatness

Published by John Piper for reading on November 8th.

I will praise the name of God with a song; I will magnify him with thanksgiving. This will please the Lord more than an ox or a bull with horns and hoofs. Let the oppressed see it and be glad; you who seek God, let your hearts revive! ( Psalms 69:30 30 I will praise the name of God with a song, And will magnify him with thanksgiving. –32)

What are God's demands? What does an all-sufficient God, who owns and controls all things, demand from the creature he has made?

His demand is great, but it is not that we be great, but that we cease to be great in our own eyes and become small that he might appear great.

“The sacrifice acceptable to God is a broken spirit. A broken and contrite heart, O God, thou wilt not despise.”

“It is not the well who need a physician but those who are sick.”

Jesus has nothing to do for those who insist they are well. He demands something great: that we admit we are not great. This is bad news to the arrogant, but words of honey to the oppressed who have given up their charade of self-sufficiency and are seeking God.

For by such he will be found, and he will pour into their empty hearts such a love as they have never known. And there will arise freely and joyfully a sense of gratitude so genuine and so visible that God will be greatly magnified as the merciful giver of everything we have and are.

I beseech you all by the mercies of God, “Clothe yourselves, all of you, with humility . . . for God opposes the proud but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you” ( 1 Peter 5:5 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. –6).

O magnify the Lord with me, and let us exalt his name together. ( Psalms 34:3 3 Oh magnify Jehovah with me, And let us exalt his name together. )

I will praise the name of God with a song. I will magnify him with thanksgiving. ( Psalms 69:30 30 I will praise the name of God with a song, And will magnify him with thanksgiving. )

Bless the Lord, O my soul and all that is in me, bless his holy name! Bless the Lord, O my soul and forget not all his benefits. ( Psalms 103:1 Chapter 103 1 Bless Jehovah, O my soul; And all that is within me, `bless' his holy name. –2)

More Than Saying Thanks

Published by John Piper for reading on November 8th.

It is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. ( 2 Corinthians 4:15 15 For all things `are' for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. )

Gratitude flourishes in the sphere of grace. And that is why the play on words in 2 Corinthians 4:15 15 For all things `are' for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. is significant. Grace is charis and gratitude is eucharistian because gratitude is a response to grace. Gratitude is the feeling of happiness you feel toward somebody who has shown you some undeserved kindness, that is, who has been gracious to you.

This close relationship between grace and gratitude can be illustrated even in situations where it looks like we contradict it. For example, kind people often say, “Thank you,” even where it is unnecessary. Even in places where goods are being fairly traded, value for value, we often say, “Thank you.” Why? One reason is that there are often little things people do beyond the demands of the bare transactions which benefit us — like a smile or an encouraging word or a gentle and caring demeanor. These we sense as unpaid for grace and so we feel gratitude in our heart for them.

But there is another reason we often say thanks when people are merely doing for us what we've paid for. Since gratitude is universally known as a feeling that comes in response to grace, expressions of gratitude have come to be used as expressions of humility and encouragement. When we say, “Thank you,” to someone, we humble ourselves as a person who has needs, and we exalt them as one who can meet those needs.

For example, in a restaurant why do I say, “Thank you,” to the waitress for bringing my meal? I will pay for it, and I will tip her. She is doing nothing beyond her duty and may not even be cheerful. The reason is that “thank you” is a gesture of humility that says to her: I am not eager to exalt myself as one to whom you owe service. I do not wish to presume upon your work as my due. I am happy to put myself in the position of one who receives grace. I am happy to honor you as one who can meet my need.

The reason a simple, unnecessary “thank you” can say all this is because of its close association with grace. Since the feeling of gratitude usually rises in our hearts when someone does us an undeserved or uncalled-for favor, the expression of thanks will at any time communicate humility (I am a mere beneficiary of grace) and encouragement (you are my needed and helpful benefactor).

Now with this insight into the meaning of gratitude and its relation to grace we can understand our text more fully. Paul says that his ministry “is all for your sake, so that as grace extends to more and more people it may increase gratitude to the glory of God.” The reason the spreading of grace increases gratitude is because gratitude is the happy feeling directed toward a person who does us some undeserved favor. The person our gratitude is directed to in verse 15 is Jesus Christ and God the Father through him. In verse 5 Paul said, “What we preach is not ourselves but Jesus Christ as Lord.” Therefore, the grace that spreads as Paul pursues his ministry is the grace given by Jesus. Chapter 8, verse 9, defines this for us pretty clearly: “For you know the grace of the Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich.”

Grace begins when one person is full and another is empty. One person is a have and the other a have-not. One is rich; the other is poor. Then grace comes into action as the emptiness of one is filled up by the fullness of the other. What we do not have is supplied by what he has. Our poverty is replaced by his wealth. And all that not because we deserve it, but because Jesus is gracious. His riches are free. Therefore, gratitude wells up in the hearts of those who “receive the abundance of grace and the free gift of righteousness” ( Romans 5:17 17 For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, `even' Jesus Christ. ).

This gratitude to Christ which marks all true believers ( Romans 1:21 21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. ) is more than saying, “Thank you,” or trying to return some service; it is more than being glad you are free from condemnation; it is being glad toward Jesus for the riches of salvation and the way he made it ours. When the grace of Jesus penetrates the human heart, it rebounds back to God as gratitude. Christian gratitude is grace reflected back to God in the happiness we feel toward Jesus.

Thanksgiving Is Personal

Published by John Piper for reading on November 8th.

It is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. ( 2 Corinthians 4:15 15 For all things `are' for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. )

Almost all English translations miss a beautiful opportunity to preserve in English a play on words that occurs in Paul's Greek. Paul says, “It is all for your sake, so that as charis extends to more and more people it may increase eucharistian to the glory of God.”

The Greek word for thanks is built on the word for grace: charis becomes eucharistian. This could have been preserved in English by the use of ‘grace’ and ‘gratitude’ which show the same original root. So I would translate: “It is all for your sake, so that as grace extends to more and more people it may increase gratitude to the glory of God.”

The reason this is important is because when we try to define thanks or gratitude, what we find is that it has a very close relationship to grace. Unless we see this relationship, we really don't know what gratitude is.

So let’s try to define just what gratitude is in our experience. I have found it helpful to think of some things that might be thought of as gratitude, but really are not. For example, gratitude is more than saying, “Thank you,” when someone gives you something. Gratitude is more than an action which we decide to do by an act of will power. You can say the words, “thank you,” when there is not gratitude in your heart at all. Custom may dictate that you say the words when you don’t really appreciate what has been done for you. What it takes to turn the words, “thank you,” into gratitude is the real genuine feeling of gratitude. Gratitude is a feeling that arises uncoerced in the heart. It cannot be willed into existence directly if it is not there. If you give a ten year-old a necktie or a pair of socks for Christmas, he may dutifully say, “Thank you,” but the spontaneous feeling of gratitude will probably not be there, like it would be if you gave him a new electronic game or hockey stick. Gratitude is a feeling not an act of will power. And it is a good feeling. When it rises in our hearts, we like it. It is part of happiness, not misery. Gratitude is a form of delight.

But gratitude is more than delighting in a gift. It is more than feeling happy that you got something you wanted. For example, if you give that ten year-old the electronic game, he might just rip open the package, say, “Wow,” and walk away and start bragging how much better his game is than his neighbor’s. He might not even give a thought to the kindness you did for him in giving him the game. He delights in getting the gift, but he is still an ungrateful child because his delight is not directed to you the giver. So gratitude is more than delighting in a gift. It is a feeling of happiness directed toward a person for giving you something good. It is a happiness that comes not merely from the gift, but from the act of giving.

Gratitude is a happy feeling you have about a giver because of his giving something good to you or doing something good for you.

But one more qualification has to be made: generally we don’t send our employer a thank you note every payday. This does not mean that we don’t feel grateful that we have a job, and that we have the strength to earn money, and that our employer pays us fairly. What it means is that the emotion of gratitude generally rises in direct proportion to how undeserved a gift is. Where work and pay are commensurate, we do not feel pay as an undeserved kindness, but as our due, and therefore the feeling of gratitude is not very intense toward our employer. He has not done us a favor; we have traded favors.

In other words, gratitude flourishes in the sphere of grace. And that is why the play on words in 2 Corinthians 4:15 15 For all things `are' for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. is significant. Grace is charis and gratitude is eucharistian because gratitude is a response to grace. Gratitude is the feeling of happiness you feel toward somebody who has shown you some undeserved kindness, that is, who has been gracious to you.

Eyes Off of Man

Published by John Piper for reading on November 8th.

It is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. ( 2 Corinthians 4:15 15 For all things `are' for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. )

The subject that the apostle Paul is dealing with in this chapter is his own ministry and what it is like.

He begins the chapter by saying that he has his ministry not because of his own merit or his own initiative, but “by the mercy of God.” Then Paul says in verse 2 that his ministry is open and aboveboard; it does not tamper with the word of God, or in any way obscure God’s truth. The content of his ministry, verse 5 says, is Jesus Christ as Lord, and his role is to serve the churches for Jesus’ sake. There are people who are blind to the glory of God in the face of Christ (v. 4), but by God’s grace the light of the gospel can break through into the hearts of believers (v. 6).

In verse 7, Paul acknowledges that a tremendous power is necessary if the ministry of the gospel is to succeed and people are to be converted and transformed. This power is all God’s, and Paul is like a clay pot containing the glorious treasure of the gospel and of the life of Christ, so that God will get all the glory for Paul’s successes. Verses 8 and 9 describe the gospel ministry as fraught with troubles: “afflicted in every way . . . perplexed . . . persecuted . . . struck down,” but in all this sustained by God. The reason for all this trouble and suffering, according to verses 10 and 11, is so that the life of Christ might shine out more clearly as Paul’s own life hangs in the balance. When Paul endures so much for Jesus’ sake, his willingness to suffer and die is strong evidence for the resurrection life of Christ. Paul ministers life to the churches by suffering for them and revealing to them the life of Christ in which he hopes.

Verses 13 and 14 show what sustains Paul in his willingness to share the death of Christ. He speaks out of faith which knows that if God raised Jesus from the dead, he will raise Paul also, and not only Paul, but his converts as well. The prospect of standing before Christ surrounded by his spiritual children at Corinth so excites Paul that he says in verse 15, “It is all for your sake.” All my suffering, all my preaching, all my labor as an apostle is for your sake, “so that as grace extends to more and more people it may increase thanksgiving to the glory of God.”

Notice that Paul cannot let man, even converted, thankful man, be the end point of his ministry.

Yes, his ministry is for man’s sake, but beyond that, above that, and vastly more important than that, his ministry reaches its goal when God’s glory is exalted. When all eyes are off of man (the earthen vessel) and on God, mouths agape, and holy hands raised in praise, then the apostle’s work is done.

But thanksgiving plays a very crucial part in the purpose of Paul’s ministry and the purpose of your ministry too.

Invite the Poor

Published by John Piper for reading on November 8th.

"Woe to you that are rich, for you have received back your consolation." ( Luke 6:24 24 But woe unto you that are rich! for ye have received your consolation. )

Jesus condemns the rich in Luke 6:24 24 But woe unto you that are rich! for ye have received your consolation. because their use of money showed where their heart was: they used it to secure their lives and pad themselves with comfort and luxury and consolation, instead of using it to meet the needs of the suffering.

Jesus takes this saying from Luke 6:24 24 But woe unto you that are rich! for ye have received your consolation. and makes a parable out of it in Luke 16:19 19 Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day: ff.:

There was a rich man who was clothed in purple and fine linen who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, full of sores, who desired to be fed with what fell from the rich man's table; and the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried; and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus in his bosom. And he called out, "Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame." But Abraham said, "Son, remember that you in your lifetime received back your good things, and Lazarus in like manner evil things. But now he is comforted here and you are in anguish."

Why didn't the rich man give Lazarus the crumbs from his table? Because Lazarus was in no position to pay back any good thing. The rich man's life was governed by the law of reciprocity, by the earthly benefits he could receive back in all his dealings. He wore the finest clothes and feasted sumptuously and did not inconvenience himself with the poor, sick man at his very door. And so he went to hell, where everybody will go who uses his money to feast sumptuously with comfortable, respectable guests instead of using it to alleviate suffering.

When you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.

You will be blessed because they cannot repay you! You will be blessed because they cannot repay you! What an amazing thing for Jesus to say! We get ourselves braced for some good, solid self-denial. We screw on our willpower to exercise some disinterested benevolence. And Jesus turns around and says: Your self-denial for the poor will bring you great blessing. Your benevolence is not, nor ever could be, disinterested. Indeed, your eternal interest is at stake. "It is more blessed to give than to receive" ( Acts 20:35 35 In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive. ). "If you lose your life (in love) for my sake, you will save it" ( Mark 8:36 36 For what doth it profit a man, to gain the whole world, and forfeit his life? ). So in the end, for those who obey, there is no self-sacrifice. Who wouldn't count everything as rubbish in order to gain Christ?

Why does it make such an eternal difference whom you invite to Thanksgiving dinner? It is not so much that this one afternoon is all-determining. The reason it makes an eternal difference is that it, along with many other occasions, reveals where our treasure is. Is Jesus, with his commands and promises more valuable to us than tradition and convenience and earthly comfort? Is he our treasure or is the world? That question is not decided during an invitation at church. It is decided at Thanksgiving dinner, and hour by hour every day, by whether we are willing to inconvenience ourselves for those who can't repay, or whether we avoid them and so preserve our placid routine.

It matters whom you invite to Thanksgiving dinner, because it matters where your treasure is.