Archive for June, 2008

The unseasonable things of this world

June 30, 2008

How every sentence of this passage are the cries within my own soul so often. Those who know me better than most,  and know a little of what I endure in this illness while alone continuously,  have heard these cries often in various forms.  It can be hard to see light when we feel smothered by darkness.  It can be hard to find light at all in the grave.  But its there, even if not visible to us. ( 2 Cor 5:7 )

[Rating:3.5]When the atheistical world began to insult and question the truth of Scripture promises, and ask us, Where now is your God? Where is your long-looked for glory? Where is the promise of your Lord’s coming? Oh how seasonable then to convince these unbelievers, to silence these scoffers, to comfort the dejected, waiting believer, will the appearing of our Lord be! We are oft grudging now that we have not a greater share of comforts; that our deliverances are not more speedy and eminent; that the world prospers more than we; that our prayers are not presently answered; not considering that our portion is kept to a fitter season; that these are not always winter fruits, but when summer comes we shall have a harvest. We grudge that we do not find Canaan in the wilderness, or cities of rest in Noah’s Ark, and the songs of Sion in a strange land; that we have not a harbour in the main ocean, or find not our home in the middle way, and are not crowned in the midst of the fight, and have not our rest in the heat of the day, and have not our inheritance before we are at age, and have not heaven before we leave the earth: and would not this all be very unseasonable? [Richard Baxter]

Miss Picky!

June 29, 2008

For perhaps non-regular readers of my blog, my cat has diabetes, but up until less than a year ago, even though she is 13 she had never been loved or belonged to anyone proper. Survived on scrounging what she could off my neighbours till I moved here last year. But I am always throwing more of her food away than I actually get down her, as she’s not in the best of health with diabetes and the affects of it, but, she has gone from being Miss gimme whatever you can, to Miss Picky! Sometimes, whatever you offer her, she wants something else! But eventually we normally find something she will take!

Prison meditations

June 29, 2008

[rating:3.5]And I don’t think I’ve ever felt more imprisoned by my body and circumstances than currently and the past week: And in part, my imprisonment too, was for holding to the truth. That was brought home to me just a few weeks ago, when seeing someone from my former Church who I hadn’t seen for around 3 years.

PRISON MEDITATION DIRECTED TO THE HEART OF SUFFERING SAINTS AND REIGNING SINNERS

1. Friend, I salute thee in the Lord,
And wish thou may’st abound
In faith, and have a good regard
To keep on holy ground.

2. Thou dost encourage me to hold
My head above the flood,
Thy counsel better is than gold,
In need thereof I stood.

3. Good counsel’s good at any time,
The wise will it receive,
Though fools count he commits a crime
Who doth good counsel give.

4. I take it kindly at thy hand
Thou didst unto me write,
My feet upon Mount Zion stand,
In that take thou delight .

5. I am, indeed, in prison now
In body, but my mind
Is free to study Christ, and how
Unto me he is kind.

6. For though men keep my outward man
Within their locks and bars,
Yet by the faith of Christ I can
Mount higher than the stars.

7. Their fetters cannot spirits tame,
Nor tie up God from me;
My faith and hope they cannot lame,
Above them I shall be.

8. I here am very much refreshed
To think when I was out,
I preached life, and peace, and rest
To sinners round about.

9. My business then was souls to save,
By preaching grace and faith;
Of which the comfort now I have,
And have it shall till death.

10. They were no fables that I taught,
Devised by cunning men,
But God’s own Word, by which were caught
Some sinners now and then.

11. Whose souls by it were made to see
The evil of their sin;
And need of Christ to make them free
From death which they were in.

12. And now those very hearts that then
Were foes unto the Lord,
Embrace his Christ and truth, like men
Conquered by his word.

13. I hear them sigh and groan, and cry
For grace, to God above;
They loathe their sin, and to it die,
‘Tis holiness they love.

14. This was the work I was about
When hands on me they laid,
‘Twas this from which they pluck’d me out,
And vilely to me said,

15. You heretic, deceiver, come,
To prison you must go;
You preach abroad, and keep not home,
You are the church’s foe.

16. But having peace within my soul,
And truth on every side,
I could with comfort them control,
And at their charge deride.

17. Wherefore to prison they me sent,
Where to this day I lie,
And can with very much content
For my profession die.

18. The prison very sweet to me
Hath been since I came here,
And so would also hanging be,
If God would there appear.

19. Here dwells good conscience, also peace
Here be my garments white;
Here, though in bonds, I have release
From guilt, which else would bite.

20. When they do talk of banishment,
Of death, or such-like things;
Then to me God sends heart’s content,
That like a fountain springs.

21. Alas! they little think what peace
They help me to, for by
Their rage my comforts do increase;
Bless God therefore do I.

22. If they do give me gall to drink,
Then God doth sweetn’ning cast
So much thereto, that they can’t think
How bravely it doth taste.

23. For, as the devil sets before
Me heaviness and grief,
So God sets Christ and grace much more,
Whereby I take relief.

24. Though they say then that we are fools
Because we here do lie,
I answer, goals are Christ his schools,
In them we learn to die.

25. ‘Tis not the baseness of this state
Doth hide us from God’s face,
He frequently, both soon and late,
Doth visit us with grace.

26. Here come the angels, here come saints,
Here comes the Spirit of God,
To comfort us in our restraints
Under the wicked’s rod.

27. God sometimes visits prisons more
Than lordly palaces,
He often knocketh at our door,
When he their houses miss.

28. The truth and life of heavenly things
Lift up our hearts on high,
And carry us on eagles’ wings,
Beyond carnality.

29. It take away those clogs that hold
The hearts of other men,
And makes us lively, strong and bold
Thus to oppose their sin.

30. By which means God doth frustrate
That which our foes expect;
Namely, our turning th’ Apostate,
Like those of Judas’ sect.

31. Here comes to our rememberance
The troubles good men had
Of old, and for our furtherance,
Their joys when they were sad.

32. To them that here for evil lie
The place is comfortless,
But not to me, because that I
Lie here for righteousness.

33. The truth and I were both here cast
Together, and we do
Lie arm in arm, and so hold fast
Each other; this is true.

34. This goal to us is as a hill,
From whence we plainly see
Beyond this world, and take our fill
Of things that lasting be.

35. From hence we see the emptiness
Of all this world contains;
And here we feel the blessedness
That for us yet remains.

36. Here we can see how all men play
Their parts, as on a stage,
How good men suffer for God’s way,
And bad men at them rage.

37. Here we can see who holds that ground
Which they in Scripture find;
Here we see also who turns round
Like weathercocks with wind.

38. We can also from hence behold
How seeming friends appear
But hypocrites, as we are told
In Scripture every where.

39. When we did walk at liberty,
We were deceiv’d by them,
Who we from hence do clearly see
Are vile deceitful men.

40. These politicians that profest
For base and worldly ends,
Do now appear to us at best
But Machiavellian friends.

41. Though men do say, we do disgrace
Ourselves by lying here
Among the rogues, yet Christ our face
From all such filth will clear.

42. We know there’s neither flout nor frown
That we now for him bear,
But will add to our heavenly crown,
When he comes in the air.

43. When he our righteousness forth brings
Bright shining as the day,
And wipeth off those sland’rous things
That scorners on us lay.

44. We sell our earthly happiness
For heavenly house and home;
We leave this world because ’tis less,
And worse than that to come.

45. We change our drossy dust for gold,
From death to life we fly:
We let go shadows, and take hold
Of immortality.

46. We trade for that which lasting is,
And nothing for it give,
But that which is already his
By whom we breath and live.

47. That liberty we lose for him,
Sickness might take away:
Our goods might also for our sin
By fire or thieves decay.

48. Again, we see what glory ’tis
Freely to bear our cross
For him, who for us took up his,
When he our servant was.

49. I am most free that men should see
A hole cut thro’ mine ear;
If others will ascertain me,
They’ll hang a jewel there.

50. Just thus it is we suffer here
For him a little pain,
Who, when he doth again appear,
Will with him let us reign.

51. If all must either die for sin
A death that’s natural;
Or else for Christ, ’tis beset with him
Who for the last doth fall.

52. Who now dare say we throw away
Our goods or liberty,
When God’s most holy Word doth say
We gain thus much thereby?

53. Hark yet again, you carnal men,
And hear what I shall say
In your own dialect, and then
I’ll you no longer stay.

54. You talk sometimes of valour much,
And count such bravely mann’d,
That will not stick to have a touch
With any in the land.

55. If these be worth commending then,
That vainly show their might,
How dare you blame those holy men
That in God’s quarrel fight?

56. Though you dare crack a coward’s crown,
Or quarrel for a pin,
You dare not on the wicked frown,
Nor speak against their sin.

57. For all your spirits are so stout,
For matters that are vain;
Yet sin besets you round about,
You are in Satan’s chain.

58. You dare not for the truth engage,
You quake at prisonment;
You dare not make the tree your stage
For Christ, that King, potent.

59. Know then, true valour there doth dwell
Where men engage for God,
Against the devil, death, and hell,
And bear the wicked’s rod.

60. These be the men that God doth count
Of high and noble mind;
These be the men that do surmount
What you in nature find.

61. First they do conquer their own hearts,
All worldly fears, and then
Also the devil’s fiery darts,
And persecuting men.

62. They conquer when they thus do fall,
They kill when they do die:
They overcome then most of all,
And get the victory.

63. The worldling understands not this,
‘Tis clear out of his sight;
Therefore he counts this world his bliss,
And doth our glory slight.

64. The lubber knows not how to spring
The nimble footman’s stage;
Neither can owls or jackdaws sing
If they were in the cage.

65. The swine doth not the pearls regard,
But them doth slight for grains,
Though the wise merchant labours hard
For them with greatest pains.

66. Consdier man what I have said,
And judge of things aright;
When all men’s cards are fully played,
Whose will abide the light?

67. Will those, who have us hither cast?
Or they who do us scorn?
Or those who do our houses waste?
Or us, who this have borne?

68. And let us count those things the best
That best will prove at last;
And count such men the only blest,
That do such things hold fast.

69. And what though they us dear do cost,
Yet let us buy them so;
We shall not count our labour lost
When we see others’ woe.

70. And let saints be no longer blam’d
By carnal policy;
But let the wicked be asham’d
Of their malignity. [John Bunyan]

UK and US under attack from Islam should be expected!

June 28, 2008

Should be no great suprise I think, considering the Babylonian states of our countries. A In the days of Issaih exactly the same things were foretld of.

John Calvin’s Verse Commentary
Isaiah 13:3
3. I have commanded my sanctified ones. 1 Here the Prophet introduces the Lord as speaking and issuing his commands. He calls the Medes and Persians sanctified ones, that is, those whom he has prepared. The verb קדש (kadash) is used in various senses; for sometimes it refers to the spirit of regeneration, and this belongs peculiarly to the elect of God. But sometimes it means to wish or prepare, and that meaning is more appropriate to this passage. All who are created by the Lord are likewise appointed by him for a fixed purpose. He does not throw down men at random on the earth, to go wherever they please, but guides all by his secret purpose, and regulates and controls the violent passions of the reprobate, so as to drive them in whatever manner he thinks fit, and to check and restrain them according to his pleasure. He therefore calls them sanctified ones, “set apart and prepared to execute his will,” though they had no such intention. Hence also we are taught to ascribe to the secret judgment of God all violent commotions, and this yields wonderful consolation; for whatever attempts may be made by wicked men, yet they will accomplish nothing but what the Lord has decreed.
I have also called my mighty ones. The phrase, I have called, conveys more than the phrase, I have commanded, which he had used in the former clause. It means that they will be roused to action, not only at the bidding of God, but by the very sound of his voice; as if I were to call a person to me, and he were immediately to follow. He threatens, therefore, that Babylon shall be destroyed by the Medes and Persians, in the same manner as if they obeyed the call of God; for though they were prompted to battle by their own ambition, pride, and cruelty, yet God directed them, without knowing it, to execute his judgment.

John Calvin’s Verse Commentary
Isaiah 13:5
5. Coming from a distant country. He repeats and confirms more fully what I stated a little before, that the operations of war do not spring up at random from the earth; for though everything disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon, because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it seemed as if there were no way by which an enemy could approach. In short, as if she had been situated in the clouds, she dreaded no danger.
From the end of heaven. There being no trouble all around that threatened them, he gives warning that the calamity will come from a distance. Though everything appears to be calm and peaceful, and though we are not at variance with our neighbors, God can bring enemies from the end of heaven. There is no reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect to the Prophet, yet, having so strong a conviction of their safety, they would have despised those threatenings as idle and groundless. An example may be easily found. When we preach at the present day about the Turk, all think that it is a fable, because they think that he is still at a great distance from us. But we see how quickly he overtook those who were at a greater distance and more powerful. So great is the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the threatenings which the prophets utter, that the same thing may not happen to us as happens to those wicked men, who, relying on their prosperous condition, are so terrified when the hand of God attacks and strikes them, that they can no longer stand, but sink down bewildered.
To destroy the whole land. When he puts the whole land for Babylon, he looks to the extent of the kingdom; that they may not think that the great number of provinces, by which they were surrounded on all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.
Jehovah and the vessels of his anger. 1 The Persians and Medes are called vessels of anger in a different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the vessels of wrath with the vessels of mercy, (Ro 9:22-23,) he shows that the undeserved goodness of God shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the Medes and Persians may be regarded as darts in the hand of God, that by means of them he may execute his vengeance.

nd not one of us has our hands clean in not helping to create it. All of us to a larger or greater degree have ignored the threatenings and Commandments of God, and despised His Word when we do so. The burden we bear, is for no other reason than that, though we can look to the Islamic extremists to lay blame, or blame homosexuality and/or abortion as the prevailing sin and reason for the Judgments of God in our lands. I think we are all too quick to point the finger at everyone else, especially if it is a sin we personally have no part in, but we would all do better to look nearer to home, and our own hearts, in my opinion.

John Calvin’s Verse Commentary
Jeremiah 23:36
Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may obtain credit, authority, and favor among us. He again repeats, that the word burden could not be endured by God; for, as we explained yesterday, this word was used commonly by the Jews as expressive of hatred or disdain, being as they were unwilling to receive sound doctrine.
In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, For to every one his word shall be his burden. By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go still farther, as though he had said, “Though prophecies should cease, yet every one shall be a prophet to himself; for as they murmur against God, and cannot bear his judgment, however silent God’s ministers may be, they will yet afford a sufficient cause for condemnation, who dare thus to rise up against God.”
We now see the design of the Prophet in saying, Ye shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no more be used by you; this wicked practice shall cease, for else to every one of you; his word shall be a burden;” so the causal particle כי, ki, is to be rendered. But if another sense be preferred, I feel no objection, that is, that they ought to have considered the reason why God did not deal more mildly with them; which was, because they were of a perverse disposition, and thus they refused the paternal kindness which he was prepared to shew, provided they received it. 1
This passage is entitled to special notice, for we see how the greater part cannot bear threatenings and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine; and yet none consider why God so often threatens and terrifies them in his word. For if men ceased to sin, God would cease to contend with them; but when they continually provoke him, is he to be silent? and further, are his prophets to suffer everything just to be violated, and God himself to be despised? Let us then know that the fault is in us when God seems to deal rigidly with us, for we do not allow him to use such a paternal language as he always would, were it not that we put a hinderance in the way.
The Prophet also adds, For ye have corrupted the words of the living God, of Jehovah of hosts our God So ought the words to be rendered. Here he justly accuses them, that they perverted the words of God, and in two ways, because they constrained God by their wickedness to speak otherwise than he wished, and also, because they were preposterous interpreters of his dealings. For though God may severely chastise us, yet it is our duty to receive his reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God. We hence see that the word of God is not only perverted in one way, but when we furiously oppose him, we prevent him to deal gently and kindly with us; and we do the same when we submit not to his reproofs, but rage against him whenever he summons us to judgment. And as their wantonness was in this instance so great, the Prophet here sets up against them in express terms the power of God.
He says first, that he is the living God; and by this term he reminded them that the ungodly, who vomited thus their blasphemies against him, would not go unpunished; “See,” he says, “with whom ye have to do; for you contend with the living God; this audacity will rebound on your own heads; ye then carry on a fatal war.” He, secondly, adds, that he is Jehovah of hosts; by which expression he again shews his power. And, thirdly, he says, that he is the God of that people; as though he had said, that not only their impiety was madness in daring to contend with God, but that it was also connected with ingratitude; for God had adopted them as his people, and had promised to be their God.
We now then see the design of the Prophet; he first warned them not to entertain hatred in their hearts to prophetic doctrine; secondly, he shewed that the whole fault was in themselves, as they constrained God to deal severely with them; and further, that they perverted the word of God, being false interpreters of it, and closing the door against his kindness when he invited all the pious and the teachable; and lastly, he exalts God’s power and commends his goodness, that he might thus aggravate the sin of the people in daring to carry on war with God himself, and in despising the favor conferred on them.

UK and US under attack from Islam should have been expected

June 28, 2008

Should be no great suprise I think, considering the Babylonian states of our countries. A In the days of Issaih exactly the same things were foretld of.

John Calvin’s Verse Commentary
Isaiah 13:3
3. I have commanded my sanctified ones. 1 Here the Prophet introduces the Lord as speaking and issuing his commands. He calls the Medes and Persians sanctified ones, that is, those whom he has prepared. The verb קדש (kadash) is used in various senses; for sometimes it refers to the spirit of regeneration, and this belongs peculiarly to the elect of God. But sometimes it means to wish or prepare, and that meaning is more appropriate to this passage. All who are created by the Lord are likewise appointed by him for a fixed purpose. He does not throw down men at random on the earth, to go wherever they please, but guides all by his secret purpose, and regulates and controls the violent passions of the reprobate, so as to drive them in whatever manner he thinks fit, and to check and restrain them according to his pleasure. He therefore calls them sanctified ones, “set apart and prepared to execute his will,” though they had no such intention. Hence also we are taught to ascribe to the secret judgment of God all violent commotions, and this yields wonderful consolation; for whatever attempts may be made by wicked men, yet they will accomplish nothing but what the Lord has decreed.
I have also called my mighty ones. The phrase, I have called, conveys more than the phrase, I have commanded, which he had used in the former clause. It means that they will be roused to action, not only at the bidding of God, but by the very sound of his voice; as if I were to call a person to me, and he were immediately to follow. He threatens, therefore, that Babylon shall be destroyed by the Medes and Persians, in the same manner as if they obeyed the call of God; for though they were prompted to battle by their own ambition, pride, and cruelty, yet God directed them, without knowing it, to execute his judgment.

John Calvin’s Verse Commentary
Isaiah 13:5
5. Coming from a distant country. He repeats and confirms more fully what I stated a little before, that the operations of war do not spring up at random from the earth; for though everything disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon, because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it seemed as if there were no way by which an enemy could approach. In short, as if she had been situated in the clouds, she dreaded no danger.
From the end of heaven. There being no trouble all around that threatened them, he gives warning that the calamity will come from a distance. Though everything appears to be calm and peaceful, and though we are not at variance with our neighbors, God can bring enemies from the end of heaven. There is no reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect to the Prophet, yet, having so strong a conviction of their safety, they would have despised those threatenings as idle and groundless. An example may be easily found. When we preach at the present day about the Turk, all think that it is a fable, because they think that he is still at a great distance from us. But we see how quickly he overtook those who were at a greater distance and more powerful. So great is the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the threatenings which the prophets utter, that the same thing may not happen to us as happens to those wicked men, who, relying on their prosperous condition, are so terrified when the hand of God attacks and strikes them, that they can no longer stand, but sink down bewildered.
To destroy the whole land. When he puts the whole land for Babylon, he looks to the extent of the kingdom; that they may not think that the great number of provinces, by which they were surrounded on all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.
Jehovah and the vessels of his anger. 1 The Persians and Medes are called vessels of anger in a different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the vessels of wrath with the vessels of mercy, (Ro 9:22-23,) he shows that the undeserved goodness of God shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the Medes and Persians may be regarded as darts in the hand of God, that by means of them he may execute his vengeance.

nd not one of us has our hands clean in not helping to create it. All of us to a larger or greater degree have ignored the threatenings and Commandments of God, and despised His Word when we do so. The burden we bear, is for no other reason than that, though we can look to the Islamic extremists to lay blame, or blame homosexuality and/or abortion as the prevailing sin and reason for the Judgments of God in our lands. I think we are all too quick to point the finger at everyone else, especially if it is a sin we personally have no part in, but we would all do better to look nearer to home, and our own hearts, in my opinion.

John Calvin’s Verse Commentary
Jeremiah 23:36
Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may obtain credit, authority, and favor among us. He again repeats, that the word burden could not be endured by God; for, as we explained yesterday, this word was used commonly by the Jews as expressive of hatred or disdain, being as they were unwilling to receive sound doctrine.
In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, For to every one his word shall be his burden. By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go still farther, as though he had said, “Though prophecies should cease, yet every one shall be a prophet to himself; for as they murmur against God, and cannot bear his judgment, however silent God’s ministers may be, they will yet afford a sufficient cause for condemnation, who dare thus to rise up against God.”
We now see the design of the Prophet in saying, Ye shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no more be used by you; this wicked practice shall cease, for else to every one of you; his word shall be a burden;” so the causal particle כי, ki, is to be rendered. But if another sense be preferred, I feel no objection, that is, that they ought to have considered the reason why God did not deal more mildly with them; which was, because they were of a perverse disposition, and thus they refused the paternal kindness which he was prepared to shew, provided they received it. 1
This passage is entitled to special notice, for we see how the greater part cannot bear threatenings and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine; and yet none consider why God so often threatens and terrifies them in his word. For if men ceased to sin, God would cease to contend with them; but when they continually provoke him, is he to be silent? and further, are his prophets to suffer everything just to be violated, and God himself to be despised? Let us then know that the fault is in us when God seems to deal rigidly with us, for we do not allow him to use such a paternal language as he always would, were it not that we put a hinderance in the way.
The Prophet also adds, For ye have corrupted the words of the living God, of Jehovah of hosts our God So ought the words to be rendered. Here he justly accuses them, that they perverted the words of God, and in two ways, because they constrained God by their wickedness to speak otherwise than he wished, and also, because they were preposterous interpreters of his dealings. For though God may severely chastise us, yet it is our duty to receive his reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God. We hence see that the word of God is not only perverted in one way, but when we furiously oppose him, we prevent him to deal gently and kindly with us; and we do the same when we submit not to his reproofs, but rage against him whenever he summons us to judgment. And as their wantonness was in this instance so great, the Prophet here sets up against them in express terms the power of God.
He says first, that he is the living God; and by this term he reminded them that the ungodly, who vomited thus their blasphemies against him, would not go unpunished; “See,” he says, “with whom ye have to do; for you contend with the living God; this audacity will rebound on your own heads; ye then carry on a fatal war.” He, secondly, adds, that he is Jehovah of hosts; by which expression he again shews his power. And, thirdly, he says, that he is the God of that people; as though he had said, that not only their impiety was madness in daring to contend with God, but that it was also connected with ingratitude; for God had adopted them as his people, and had promised to be their God.
We now then see the design of the Prophet; he first warned them not to entertain hatred in their hearts to prophetic doctrine; secondly, he shewed that the whole fault was in themselves, as they constrained God to deal severely with them; and further, that they perverted the word of God, being false interpreters of it, and closing the door against his kindness when he invited all the pious and the teachable; and lastly, he exalts God’s power and commends his goodness, that he might thus aggravate the sin of the people in daring to carry on war with God himself, and in despising the favor conferred on them.

Thomas Chalmers Quote

June 27, 2008

[rating:4]In light of my previous post, and still being a great deal more iller currently than usual, though less sick than yesterday, I was reminded of this quote by Thomas Chalmers:

And here it is of great practical importance to remark, that the way in which God often manifests His protecting and fatherly care of us, is, not by obtaining for us the safety of a flight; but, better and nobler than this, the triumph of a victory. In plainer words, he may neither withdraw the calamity from us, nor us from the calamity; but, leaving it to bear with full weight upon our spirits, He pours a strength into our spirits which enables them to bear up under it. It is in this way frequently, that He makes good the promise of not suffering us to be tried beyond what we are able to bear. He does not lighten the suffering, but He adds to the strength; and, as it were, cradles us, by the education of a severe spiritual discipline, into a state of spiritual maturity. After that the apostles had been threatened by the Jewish rulers to desist from preaching, they did not pray that no more threats might. be uttered, or that the power of executing their menaces should be taken away. They did not pray for a deliverance from the outward trial; but for a supply of inward resolution, that they might he upheld against it. “And now, Lord, behold their threatenings: and grant unto thy servants that with all boldness they may speak thy word.” And so with Christians of all ages. They estimate the kindness of God towards them by His spiritual, rather than by His temporal blessings. They count not that God has separated or withdrawn Himself, because His earthly comforts have abandoned them. The most distressing. separation to them were to be abandoned by the aids of His grace. That they fell into suffering, were to them no indication of His faded or expiring regards for them; but, should they fall into sin, this were the sad and sorrowing evidence of an angry or of a withdrawing God. When He puts some dark adversity to flight, this may prove that He has made them to be safe. But higher far when He discharges this adversity upon them, and they come out, of erect and unhurt spirit, from the onset and the uproar of its violence – this proves that He maketh them to conquer, and to be more than conquerors. [Thomas Chalmers]

Hard Days

June 27, 2008

I’ve spent the last days, writing around in bodily pain, and most of Thurs unconcious. All if it alone, without the least comfort in my temporal world, except for my cat.  The days are more than hard when like that.  No one to telephone, or ask for the least  anything from.  No medical assistance, for a disease doctors dont’ understand.  It’s eased a little right now, yet I still feel like death warmed up.  The days are more than hard right now.    It can be hard to see what God is doing in all this sometimes.  But I have to believe its for my good and for his glory, or I may as well take myself off to the Euthanasia clinic in Geneva.   Believing it is, is what  stops me from doing so.

Schools out!

June 25, 2008

I remember the time, when schools were supposed to be a place you could send your children, feeling they were safe,  and protected, and taught responsiblity, when not at home. A time they would learn how to be good ditizens and productive members of society;  get an education,  read and write, and do maths.  Now  condoms and the morning after pill are handed out in schools instead. And the real tragedy is, that the illiteracy statistics is higher than it has ever been previously in this country! Just like the teenage pregnancy is the highest in Europe!   Something is obviously  not right!  This story though a few months old, was in the news again yesterday, tho it wasn’t limited to one school at all yesterday.

Schools giving pupils contraception

 

Spiritual Sabbaths=Spiritual Delights

June 22, 2008

[rating:2.5]This is not the rest spoken of in Scripture concerning the Sabbath. It has both been my consternation and shock to discover that the “rest” of the Christian Sabbath is often mistaken for sloth! The Christian Sabbath should be the busiest day spiritually of the entire week, in sanctifying the day, that means being busy spiritually, not taking the day of work, attending church and then do as you please in between! But if properly sanctified, that kind of work, in seeking for the Spiritual blessings of God, will bring more rest and peace t othe soul than any other “work.” Those who minimize the meaning or the adhereing to of it, sell themselves short I think, and not only profane the day, and sin against God, but deprive themselves greatly of rich spiritual blessings, and that out-do and out-strip what they would see as “higher enjoyments.” There should be no higher enjoyment. The Christian Sabbath should be the nearest thing we can attain to on earth of having a little bit of heaven. And when all our Christians Sabbaths are spent, or our lives, or if like me, you have been carrying a burden seven times heavier than most for a good number of years now, the thought of entering the rest, the proper rest, is a comforting thought.

we have been captivated in many years imprisonment, and insulted over scornful foes, and suffered many pinching wants, and hardly enjoyed bare necessities, would not a full deliverance to a most plentiful state, even from this prison to a throne, be now seasonable? Surely a man would think, who looks upon the face of the world, that rest should to all seem seasonable Some of us are languishing under continual weakness, and groaning under most grievous pains, crying, in the morning, Would God it were evening! and in the evening, Would God it were morning! weary of going, weary of sitting weary of standing, weary of lying, weary of eating, weary of speaking, of walking, weary of our very friends, weary of ourselves; Oh how oft hath this been mine own case! and is rest not yet seasonable? Some are complaining under the pressures of the times; weary of their taxes, weary of quartering’s, weary of their plundering, weary of their fears and dangers, weary of their poverty and wants, and is not rest yet seasonable? Whither can you go, or into what company can you come, where the voice of complaining doth not show that men live in a continual weariness, but especially the saints who are most weary of that the world cannot feel? What godly society almost can you fall into, but you shall hear by their moans that somewhat aileth them? some weary of a blind mind, doubting concerning the way they walk in, unsettled in almost all their thoughts; some weary of a hard heart, some of a proud, some of a passionate and some of all of these and much more; some weary of their daily doubtings and fear concerning their spiritual estate; and some of the want of spiritual joys, and some of the sense of God’s wrath: and is not rest now seasonable? When a poor Christian hath desired and prayed and waited for deliverance many a year, is it not then seasonable? When he is ready to almost give up, and saith, I am afraid I shall not reach the end, and that my faith and patience shall scarce hold out: is this not a fit season to rest? [Richard Baxter]

Martin Luther’s call for diligence

June 22, 2008

I don’t believe this call for diligence  by Luther, extends and applies to Pastor’s and Preacher’s only; but to every one of us who owns the Name of Christ.  Luther achieved all he did, in large part, because he didn’t know what the words “I can’t” meant.

Some pastors and preachers are lazy and no good. They do not pray; they do not read; they do not search the Scripture … The call is: watch, study attend to reading. In truth you cannot read too much in Scripture; and what you read you cannot read too carefully, and what you read carefully you cannot understand too well, and what you understand well you cannot teach too well, and what you teach well you cannot live too well … The devil … the world … and our flesh are raging and raving against us. Therefore, dear sirs and brothers, pastors and preachers, pray, read, study, be diligent … This evil. shameful time is not the season for being lazy, for sleeping and snoring. [Martin Luther]