From The Holiness of God

By R.C. Sproul

     Saul of Tarsus was a zealot for the Pharisees, totally repulsed by the advent of a new sect called Christianity. He was determined to wipe Christians from the face of the earth. Commissioned by the authorities, he went from house to house rounding up early Christian believers and casting them into prison. He stood on the sidelines during the stoning of Stephen and applauded the act. He was gleeful when he gained a new assignment to go to Damascus to continue his pogrom of Christians. It was on the Damascus Road that he met the Holy One. He recounted the scene during his trial before King Agrippa:

     See Acts 26:13-19 in the Daily Bible reading above.

     Saul was zealous in his pursuit of righteousness. He was a Pharisee of Pharisees, a man committed to legal perfection. The irony of his zeal is seen in that the more zealous he was for his goals the more opposed he actually became to the work of God. Not that God is opposed to the pursuit of righteousness. God is for the pursuit of righteousness, but He stands against the proud and the arrogant. He stands against those who are swelled up with self-righteousness. While Saul was convinced he was fighting for God, he was actually fighting against God. In this ironic battle he was doomed to an ultimate confrontation with the very Christ he opposed.

     One of the names by which God is revealed in the Old Testament is the name El Shaddai. The name means “the thunderer” or “the overpowerer.” It was by the name El Shaddai that God appeared to Job. What Job experienced was the awesome power of a sovereign God who overpowers all men and is Himself overpowered by no man. Saul met the Overpowerer on the road to Damascus.

     Saul described his experience on the desert road as starting with the appearance of a dazzling light. The desert road at noonday was a place where the brilliance of the sun was particularly strong, piercing the day through a very thin atmosphere. Under normal conditions the sunshine there is intense. For any other light to be noticed against the backdrop of the desert sun it must have been extraordinary. Saul spoke of a light more brilliant, more dazzling than the sun. He described it as a “light from heaven.”

     The expression “light from heaven” does not mean a light from the sky. The sun shines from the sky. Saul was in the presence of the heavenly glory of God. God’s glory is the outward manifestation of His holiness. The effulgence of His glory is so scintillating, so brilliant that it eclipses the noonday sun. In the book of Revelation we read of the appearance of the New Jerusalem, the City that comes down from heaven:

     (Re 21:22–23) 22 And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23 And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. ESV

     The New Jerusalem has no sun simply because it has no need for the sun. The glory of God and of His Christ is so bright that the sun itself is overpowered by it. Saul was blinded by its rays. Consider what happens to men if they gaze directly into the sun. In times of solar eclipse people are attracted by the strange sight of a shadow passing over the sun. There is a strong temptation to fix our gaze directly at it. Yet, even in eclipse we find it is painful and dangerous to look directly at the sun. We are warned by the news media at such times not to make attempts to look directly at it lest we do serious damage to our eyes. If we cannot gaze directly at the sun during an eclipse, how much more severe would the brilliance be that literally outshines the sun? The glory of God reaches a magnitude of brightness far beyond that of the sun shining at full strength.

     No angel appeared to wrestle with Saul. Yet some supernal force threw him to the ground. In an instant Saul was blinded. There was no warning, no whisper of wind to alert him. Sovereignly and powerfully he was knocked flat to the desert floor.

     With the light from heaven came also a voice. The voice is elsewhere described as the sound of many waters, a voice that roars like a booming waterfall that is cascading over rocks. Saul identified the voice as speaking in the Aramaic tongue, the native language of Jesus. The voice addressed Saul personally, in the form of the repetition of his name: “Saul, Saul.” This double form of address indicated a greeting of personal intimacy. It was the way God addressed Moses at the burning bush and Abraham at his altar on Mount Moriah. It was the form by which Jesus cried over Jerusalem and addressed His Father in His darkest hour on the cross.

     “Saul, Saul, why do you persecute me?” Notice that the voice did not inquire why Saul was persecuting Christ’s church. It was rather “Why do you persecute me?” To attack the church of Christ is to attack Him. Then the question: “Why do you kick against the goads?” The ox goads were sharp spikes implanted in a wooden frame that were fastened to oxcarts behind the oxen. If an ox became stubborn and refused to move forward it sometimes registered its stubbornness by kicking its feet backwards into the goad. Imagine how dumb an ox would be if after once kicking the goad it became so furious that it kicked it again and again. The more it kicks the goads the more pain it inflicts upon itself. It is like a man banging his head against the wall and finding solace in how good it feels when he stops.

     The voice was saying to Saul, “You dumb ox! How stupid it is to keep kicking the goads. You cannot win. Your battle is futile. It is time to surrender.” Saul’s response was a simple question, but the question was loaded: “Who are you, Lord?” Saul did not know the identity of the One who had just overpowered him, but of one thing he was certain—whoever it was, He was Lord.

     In this experience Saul became Paul just as Jacob had become Israel. The battle was over. Saul struggled with God and lost. Here, like Isaiah, he received his call, his commission to apostleship. His life was changed and the course of world history was changed with it. In defeat Paul found peace.

     After telling this story to King Agrippa, Paul added these words: “So then, King Agrippa, I was not disobedient to the vision from heaven.” As zealous as Saul had been in his fight against Christ, he became even more zealous in his fight for Christ. He had a vision of the holiness of God that was so intense he never forgot it. He contemplated it and expounded its meaning throughout his epistles. He became a man who understood what it meant to be justified. For him the holy war was over and he entered into a holy peace. He became the apostle whose writings awakened Luther in the monastery and gave to the Christian church the recipe for an abiding peace with God.

     The struggle we have with a holy God is rooted in the conflict between God’s righteousness and our unrighteousness. He is just and we are unjust. This tension creates fear, hostility, and anger within us toward God. The unjust person does not desire the company of a just judge. We become fugitives fleeing from the presence of One whose glory can blind us and whose justice can condemn us. We are at war with Him unless or until we are justified. Only the justified person can be comfortable in the presence of a holy God.

     The apostle Paul sets forth immediate benefits—fruits of justification. In his Epistle to the Romans he explains what happens to us when we are justified, when we are covered by the righteousness of Christ that is by faith:

     (Ro 5:1–2)5 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

     The first fruit of our justification is peace with God. To the ancient Jew peace was a precious, but elusive commodity. The present-day turmoil in the Middle East seems like a replay of ancient history. From the days of the conquest of Canaan to the period of Roman occupation in New Testament times there were but a few years when Israel was not at war. The location of Palestine as a pivotal land bridge between Africa and Asia made it a corridor not only for trade but for warfare. Tiny Israel often found herself caught between competing world powers and was used like a military Ping-Pong ball.

     The Jew longed for peace. He yearned for the day when swords would be beaten into plowshares. He waited for the era when the Prince of Peace would come to end the incessant hostilities. So important to the Jew was his quest for peace that the very word peace became a daily greeting. Where we say “hello” or “good-bye,” the Jew said simply, “Shalom.” To this day the greeting shalom remains an integral part of Jewish vocabulary.

     The word peace had its primary reference to the cessation of military conflict. But a deeper meaning was attached to it as well. The Jew was also deeply concerned for inner peace, for the tranquil rest of the soul that meant an end to a troubled spirit. We have a similar concept in view when we speak of “peace of mind.”

Robert Charles Sproul, 2/13/1939 – 12/14/2017 was an American theologian, author, and ordained pastor in the Presbyterian Church in America. Dr. R.C. Sproul was founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He was also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books. He also served as general editor of the Reformation Study Bible.

A Culture of Sacrifice

By David Temples 7/1/2011

     It was October 25, 2007, and the moon shone brightly over the rugged terrain of eastern Afghanistan. Elements of 1st Platoon, B Company (173rd Airborne Brigade), walked cautiously back to their outpost after completing their assigned mission. But unknown to them, an unseen enemy waited in ambush. In the three minutes of confusion and chaos that comprised this surprise attack, then Specialist Sal Giunta responded under the intense enemy fire with such courage that he was nominated for, and eventually received, America’s highest award for valor, the Medal of Honor. When asked why he braved incessant machine-gun and small-arms fire during the ambush to charge the enemy alone in search of one of his fellow soldiers, his straightforward reply was, “He would have done the same for me.”

     This type of trust and commitment is often mentioned by those who exhibit extraordinary heroism in combat. They risk much with the knowledge that those around them are equally committed. In ways many cannot understand, the success or failure of the U.S. military’s mission rests upon this type of fraternity. It holds teams and platoons together in the face of the sheer terror, or sheer boredom, of war.

     This is also the type of fraternity that must exist within our churches if they are going to maintain their witness in the face of the great persecution, or great prosperity, that marks their warfare (Eph. 6:10–20). How do we develop this? As I read news reports about (now) Staff Sergeant Giunta and reflect on my own military service, I can identify three types of activities, all common among military units, that are foundational in building this type of deep-seated trust. While more could be mentioned, think of how these could be tools used to forge greater bonds within your church.

     1. Preparation. Responding in the right way to an ambush is not natural — it requires purposeful preparation. Preparing together before the crisis builds trust among the members of a unit. They believe they can undertake challenges together because they see the effort and commitment of those around them. The same is true for churches. The apostle Paul reminds us that we too need training (1 Tim. 4:7). Our natural responses fall short as we do battle against the “sin which clings one who “prowls around like a roaring lion” (1 Peter 5:8). We were not designed to face these enemies alone. Preparing together builds the bond of trust among the members of our churches. This not only helps us develop important skills, it also makes us aware of the level of commitment of our fellow soldiers.

     2. Time Together. Why did Staff Sergeant Giunta believe his fellow soldier “would have done the same” for him? Good training? Yes. But he also emphasized the fact that he did not charge the enemy to save a nameless soldier (though, hopefully, he would have). On this occasion, he risked his life for his friend. He did this because they shared a sense of camaraderie that went beyond their formal training.

     Spending time together beyond the bounds of formal gatherings also builds camaraderie within our churches. When I was a new platoon leader, I received a surprisingly simple piece of advice for achieving this goal: “Build fires.” Whenever we were in the field and our training was over, we would build a fire for our platoon. I would often sit in the back and just listen as the men gathered around and told stories about their lives. In this relaxed setting, we got to know each other in ways we could not as we trained. So train well, but also find ways to “build fires” and get to know one another in ways you cannot in formal training. This, too, can build trust and strengthen the fraternal nature of the body of Christ.

     3. A Culture of Sacrifice. There is a reason that those within the armed forces who exhibit extraordinary heroism do not consider themselves heroes: they live and train within a culture of sacrifice. They are trained to sacrifice the sense of individualism that defines our broader culture. Whether through helping carry the heavy loads of weapons and ammunition of others or sharing one’s last drink of water, putting the needs and safety of others before one’s own is expected and reinforced in countless ways. The ultimate acts of selflessness at which we marvel represent the application of this cultural value in specific circumstances.

     In the same way, our willingness to sacrifice in the service of God and one another is directly related to the cultural values reinforced within our churches. The individualism and entitlement mentality of our culture must be offset by the faithful proclamation of the biblical call to self-denial and cross-bearing. Without this, our camaraderie can too easily turn our churches into well-informed and friendly country clubs. We must not only hear this call to sacrifice, we must recognize that we have a role in bearing the burdens of others as we follow our Savior, who “came not to be served, but to serve, and to give his life as a ransom for many” (Matt. 20:28).

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Amazing Love

By John Piper 7/1/2011

     The love of Christ for us in His dying was as conscious as His suffering was intentional. “By this we know love, that he laid down his life for us” (1 John 3:16). If He was intentional in laying down His life, it was for us. It was love. “When Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end” (John 13:1). Every step on the Calvary road meant, “I love you.”

     Therefore, to feel the love of Christ in the laying down of His life, it helps to see how utterly intentional it was. Consider these five ways of seeing Christ’s intentionality in dying for us.

     First, look at what Jesus said just after that violent moment when Peter tried to cleave the skull of the servant but only cut off his ear.

     Then Jesus said to him: “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” (Matt. 26:52–54).

     It is one thing to say that the details of Jesus’ death were predicted in the Old Testament; it is much more to say that Jesus Himself was making His choices precisely to see to it that the Scriptures would be fulfilled.

     That is what Jesus said He was doing in Matthew 26:54: “I could escape this misery, but how then should the Scriptures be fulfilled, that it must be so?” I am not choosing to take the way out that I could take because I know the Scriptures. I know what must take place. It is my choice to fulfill all that is predicted of me in the Word of God.

     A second way this intentionality is seen is in the repeated expressions to go to Jerusalem — into the very jaws of the lion: “Taking the twelve again, he began to tell them what was to happen to him, saying, ‘See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise’” (Mark 10:32–34).

     Jesus had one all-controlling goal: to die according to the Scriptures. He knew when the time was near and set His face like flint: “When the days drew near for him to be taken up, he set his face to go to Jerusalem” (Luke 9:51).

     A third way that we see the intentionality of Jesus to suffer for us is in the words He spoke in the mouth of Isaiah the prophet: “I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting” (Isa. 50:6).

     I have to work hard in my imagination to keep before me what iron will this required. Humans recoil from suffering. We recoil a hundred times more from suffering that is caused by unjust, ugly, sniveling, low-down, arrogant people. At every moment of pain and indignity, Jesus chose not to do what would have been immediately just. He gave His back to the smiter. He gave His cheek to slapping. He gave His beard to plucking. He offered His face to spitting. And He was doing it for the very ones causing the pain.

     A fourth way we see the intentionality of Jesus’ suffering is in the way Peter explains how this was possible. He said, “When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:23).

     The way Jesus handled the injustice of it all was not by saying, “Injustice doesn’t matter,” but by entrusting His cause to “him who judges justly.” God would see that justice was done. That was not Jesus’ calling at Calvary nor is it our highest calling now: “‘Vengeance is mine, I will repay,’ says the Lord” (Rom. 12:19).

     The fifth and perhaps the clearest statement that Jesus makes about His own intentionality to die is in John 10:17–18: “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

     Jesus’ point in these words is that He is acting completely voluntarily. He is under no constraint from any mere human. Circumstances have not overtaken Him. He is not being swept along in the injustice of the moment. He is in control.

     Therefore, when John says, “By this we know love, that he laid down his life for us” (1 John 3:16), we should feel the intensity of His love for us to the degree that we see His intentionality to suffer and die. I pray that you will feel it profoundly. And may that profound experience of being loved by Christ have this effect on you: “The love of Christ controls us … he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:14–15).

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My God Remembers – Zechariah

By Charles L. Feinberg - January 1965

H. The Vision of the Four Chariots,6:1-8

     There is a close relationship between this vision and the preceding ones of the fifth chapter. Just as the Lord will judge His nation for their unfaithfulness and disobedience, so He will visit the godless nations of the world who have arrayed themselves against Israel. Judgment, severe and irrevocable, will be the portion of both. Dods rightly states the object of the vision thus: "To convey the assurance that the reestablished order and peace of Israel, depicted in the foregoing visions, would not again be disturbed by the powers which had hitherto molested and oppressed God's people." Similarity exists between the first and last visions of the series of night visions. The eighth vision concludes the cycle of the series; in its use of symbolism like that of the first vision it denotes the accomplishment of the purposes outlined from the very outset. There, horses and riders were seen engaged in the work of reconnoitering; here, war chariots are the instruments of the divine judgment. That which was determined of God through the findings of His scouting agents in chapter one is fully executed in chapter six through the chariots.

     The distinctive features of the last vision are given in four particulars:

(1) the place of departure of the chariots (v. 1);
(2) the color of the horses (vv. 2, 3);
(3) the meaning of the symbol of the chariots (vv. 4, 5); and
(4) the destinations of the chariots (vv. 6-8).

The prophet brings the vision before us thus:

Zechariah 6:1 (NASB95) 1 Now I lifted up my eyes again and looked, and behold, four chariots were coming forth from between the two mountains; and the mountains were bronze mountains.

     What is the meaning of the four chariots? Many expositors see in this figure a reference to the four great empires of Daniel's prophecy (Pusey, Wright, Dennett, Kimchi, and others). Kelly states positively: "The four chariots are an unmistakable reference (mutatis mutandis) to the course of earthly power as already made known in detail by Daniel." In keeping with the explicit word in verse 5 and in agreement with many other students of the passage, we understand the chariots to be symbols of power and great authority. (Cf. Psa. 68:18 (Hebrew); Isa. 66:15; Hab. 3:8; Hag. 2:22.)

Psalm 68:18 (NASB95) 18 You have ascended on high, You have led captive Your captives;
You have received gifts among men,
Even among the rebellious also, that the LORD God may dwell there.

Psalm 68:18 (JPS 1917) 18 The chariots of God are myriads, even thousands upon thousands;
the Lord is among them, as in Sinai, in holiness.

Isaiah 66:15 (NASB95) 15 For behold, the LORD will come in fire
And His chariots like the whirlwind,
To render His anger with fury,
And His rebuke with flames of fire
.

Habakkuk 3:8 (NASB95) 8 Did the LORD rage against the rivers,
Or was Your anger against the rivers,
Or was Your wrath against the sea,
That You rode on Your horses,
On Your chariots of salvation?

Haggai 2:22 (NASB95) 22 ‘I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.’

     The number four speaks of the universality of the judgment to be carried out by God's agencies which are further described in verse 5. The definite article in heharim indicates that the mountains were well known.

     Since the chariots go forth to actual geographical designations, as we shall see later, just so the mountains from whence they proceed are to be taken as representing a specific geographical locality. The mountains, in all probability, are Mount Zion and Mount of Olives (so also Pusey, Keil, Baron, Gaebelein, Wright, Von Orelli, Dods, and many others). Between these two mountains in Palestine lies the Valley of Jehoshaphat which is related in Scripture to the judgment of the nations. (See Joel 4:2, 12, 16, [Hebrew); Zech 14:4.)

Joel 3:2 (NASB95) 2 I will gather all the nations
And bring them down to the valley of Jehoshaphat.
Then I will enter into judgment with them there
On behalf of My people and My inheritance, Israel,
Whom they have scattered among the nations;
And they have divided up My land.

Joel 3:12 (NASB95) 12 Let the nations be aroused
And come up to the valley of Jehoshaphat,
For there I will sit to judge
All the surrounding nations.

Joel 3:16 (NASB95) 16 The LORD roars from Zion
And utters His voice from Jerusalem,
And the heavens and the earth tremble.
But the LORD is a refuge for His people
And a stronghold to the sons of Israel.

Joel 4:2 (JPS 1917) 2 I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will enter into judgment with them there for My people and for My heritage Israel, whom they have scattered among the nations, and divided My land.

Joel 4:12 (JPS 1917) 12 Let the nations be stirred up, and come up to the valley of Jehoshaphat; for there will I sit to judge all the nations round about.

Joel 4:16 (JPS 1917) 16 And the LORD shall roar from Zion, and utter His voice from Jerusalem, and the heavens and the earth shall shake; but the LORD will be a refuge unto His people, and a stronghold to the children of Israel.

Zechariah 14:4 (JPS 1917) 4 And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleft in the midst thereof toward the east and toward the west, so that there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

Zechariah 14:4 (NASB95) 4 In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.

The mountains are said to be of brass, not because of the height of the divine wisdom or the sublimity of His power (Pusey), nor because of the immovable firmness of the Lord's dwelling (Keil), but because of the divine righteousness in judgment (Psa. 36:7, (Hebrew)).

Psalm 36:7 (NASB95) 7 How precious is Your lovingkindness, O God!
And the children of men take refuge in the shadow of Your wings.

Psalm 36:7 (JPS 1917) 7 Thy righteousness is like the mighty mountains;
Thy judgments are like the great deep;
man and beast Thou preservest, O LORD.

Note the copious references to brass in the Pentateuch, especially with regard to the tabernacle in the wilderness. God's aforprepared agencies of His judgment will perform their task, God's strange work, with the utmost of righteousness.

     But Zechariah would reveal more to us concerning these instruments of divine judgment by disclosing the colors of the horses attached to the chariots. So we read:

Zechariah 6:2–3 (NASB95) 2 With the first chariot were red horses,
with the second chariot black horses,
3 with the third chariot white horses,
and with the fourth chariot strong dappled horses.

     The colors, here as in chapter one, are of importance, and signify the same truths. Thus, the red designates war and bloodshed; the black speaks of death and famine; the white denotes triumph and victory; and the grizzled indicates pestilence and plagues. Those who hold that the four chariots are the four great world empires have been driven to fantastic interpretations in their attempt to relate the colors to the specific kingdoms. For instance, Kimchi sees in the red horses the Babylonian Empire, in the black horses the Medo-Persian, in the white the Grecian, and in the grizzled the Roman. Pusey thinks "The symbol of the fourth empire, grizzled, strong, remarkably corresponds with the strength and mingled character of the fourth empire of Daniel." To this end he tries in verses 6 to 8 to find historical events answering to each one of these actions and motions. As the vision unfolds itself the objections to such a view become more and more evident. (1) The destinations of the chariots as stated in the text do not all conform to the geographical localities of all the four empires. (2) There is a lack of historical confirmation when the motions of the chariots are to be tallied with historical events. (3) The explanations are too far-fetched and fantastic (Wright shows this at great length, although he feels the four empires are pictured by the chariots) that seek to connect the colors with specific kingdoms.

     But there are difficulties in the passage for any view. These are: (1)) in verse 3 the beruddim are identified with the 'amutstsim and in verses 7 and 8 they are clearly distinguished; (2) no mission of the 'adhummim is given. Why are the grizzled joined with the strong in verse 3 and separated in verse 7, and why is no mission stated for the red horses? We shall mention a few of the explanations given. Lowe gives his opinion that the word "strong" in verse 3 is to be taken as a blunder of an early copyist. Such cuttings of the Gordian knot are not new in Biblical exegesis, and are to be avoided assiduously. Rashi, the scholarly and highly revered Jewish commentator, confesses he does not know the meaning of the word. Hengstenberg, after interpreting the beruddim as hail-like, says of the 'amutstsim:" it can only signify powerful." (In this latter pronouncement Wright concurs.) Then, on the basis of verse 7, he refers this adjective to all the horses. But soon after he seems to contradict himself by holding that "The red horses of the first chariot are the strong ones.'" Baron tries to solve the difficulty by maintaining that they are called speckled for their color and strong because of their special characteristic. Calvin and others advanced the view that 'amots was a softened form of hamots, as in Isaiah 63:1, signifying bright red, but instances are lacking for a usage where 'and h are interchanged. In one point all seem to agree, and with this we must content ourselves, that verse 7 speaks of the accomplishment of the red horses of the first chariot.

     In detailing for us the meaning of the symbol of the chariots, the prophet writes:

Zechariah 6:4–5 (NASB95) 4 Then I spoke and said to the angel who was speaking with me,
“What are these, my lord?”
5 The angel replied to me,
“These are the four spirits of heaven,
going forth after standing before the Lord of all the earth,

     The question of Zechariah does not imply that be was ignorant that the vision presented chariots with horses, but his query was directed toward the explanation of the symbol of the chariots. He was asking what the chariots might represent. The answer of the angel is so clear, that it scarcely leaves room for us to see the four empires in the four chariots. The chariots are said to be the four winds of heaven that stand in a place of attendance and ministry before the Lord. Baron thinks that the most natural explanation of ruhoth is "angelic beings." Chambers shows bow untenable this is when he marshals three cogent arguments. (1) Says he, "I can find no instance in which the plural is used to denote angelic beings. Certainly Psalm 104:4 is not one."

Psalm 104:4 (NASB95) 4 He makes the winds His messengers,
Flaming fire His ministers.

The Gospel and the Oncology Waiting Room

By Mike Pohlman 7/1/2011

     I recently sat with my wife in the waiting room at the Seattle Cancer Care Alliance. We were there to meet with Dr. Lupe Salazar to receive the results of Julia’s latest PET/CT scans. The goal: to determine if the cancer was progressing. This drill is an example of our “new normal” since the diagnosis of stage 4 breast cancer on Mother’s Day weekend in 2009.

     Julia and I talk a lot. In fact, there is no one I would rather visit with on a daily basis. But in oncology waiting rooms, we often find ourselves quiet. Cancer clinics have a way of making you measure your words. And as you consider and feel the weight of why you’re there, common conversations often yield to silence.

     Of course, the iPhone is never far away, and in the silence of one’s thoughts the urge to tweet can become irresistible. Here’s what I wrote that day: “Seminary course suggestion: spend three afternoons a week for a semester in a cancer clinic with your mouth shut watching and listening.”

     I was moved to write those words because of what I was witnessing in the waiting room all around me. Emotions such as concern, despair, anger, and bitterness were obvious as I studied the faces, watched the body language, and listened to some of the spoken words. But there were also clear examples of hope and joy as individuals and families came and went. Amid all this, I was gripped by the fact that one of the front-desk assistants spoke to us freely about the “bad day” she was having and how unfortunate it was given that it was not yet noon. Clearly the fact that the couple dozen people in the waiting room were fighting cancer was lost on her — at least for the moment. The cancer patients in that waiting room could just as well have been waiting for haircuts. Alas, for this employee, it was just another day at work filled with mundane tasks of checking in and scheduling people.

     The pastorate is all about God and people. As pastors, we have the wonderful (and terrible) privilege of shepherding people to God in Christ every day. Cancer clinics are an indispensable resource for pastors as we strive for faithfulness in our calling, because they keep us grounded in the greatest realities in the universe. The idea of having seminary students spend consistent time in oncology waiting rooms (not to mention surgery center waiting rooms) seems more than appropriate given the things these students will be facing in their churches once called to their positions. This practice has the added benefit of helping train the future pastor to make sure his doctrine is always meeting life. Pity the church that has a pastor with mere book knowledge.

     But these laboratories are not just for pastors. Cancer-clinic waiting rooms can be a tremendous resource for all people, regardless of vocation.

     If we have eyes to see and ears to hear, the cancer-clinic waiting room reminds us that our lives are a vapor; that our days are all numbered; that He gives us life and breath and all things, and, therefore, we are utterly dependent creatures; that sin is real and has a million tragic consequences; that pride is ridiculously ugly and meekness wonderfully beautiful; that we are called to rejoice with those who are rejoicing and weep with those who are weeping; that people are either saved or lost; that God’s grace is real, His Son all-sufficient, and through the cross, cancer will one day be no more.

     We must demand that pastors live in these awesome realities so that local churches are filled with members who live in these awesome realities — because they will in one form or another, sooner or later.

     Cancer clinics (if I may adapt one of C.S. Lewis’ more recognized phrases) are God’s megaphone to a chronically amused people. Through cancer clinics, God brings the significance of the present and the weight of glory to bear on us in ways unlike anything else. Few things, by God’s grace, capture the mind and the heart like an oncology waiting room. And we need to be captured by God — pulled away from the numbing effects of the world.

     Our default instinct is to avoid pain, grief, and sorrow by covering these emotions with fun, levity, and leisure of all kinds. And I’m not immune to this sinful weakness that leaves me anesthetized to God. In other words, I need the cancer clinic waiting room because I need God.

     When the waiting was over and our nurse called us back to Dr. Salazar’s office, we learned that Julia’s cancer was indeed progressing. But given her relatively young age of forty and the chemotherapy drugs still at our disposal, we restaged and within a week began a new treatment regimen that is successfully pushing back on the tumors. We press on.

     And as we do, we are by God’s grace watching and listening, praying for eyes to see and ears to hear the gospel through cancer.

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(Mt 12:18–21) 18  “Behold, my servant whom I have chosen,
my beloved with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19  He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
20  a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;
21  and in his name the Gentiles will hope.”

Sipping Saltwater

By Tim Challies 11/8/2017

     Is there any sin we commit more but admit less than the sin of idolatry? As people who have knowingly and willingly deserted the one true God, we turn our hearts this way and that to find the satisfaction we are meant to find in him alone. We try first one thing and then the other yet never find our thirst assuaged. It is not until we rest in him that we find true rest. It is not until we are satisfied in him that we find true satisfaction. Idolatry is the curse of all mankind.

     Idolatry is the subject of a new book by Steve Hoppe. Sipping Saltwater: How to find lasting satisfaction in a world of thirst All throughout the book, he uses saltwater as a metaphor for our idolatry. A shipwrecked sailor can float in an ocean filled with trillions of gallons of water but never quench his thirst because he is afloat in saltwater. In the same way, none of the pleasures in this world can ultimately satisfy us without God. Hoppe says, “In our nagging state of thirst for paradise lost, what do we drink? Saltwater. We consume things that look and feel and sound like they can quench our thirst. They promise unmatched pleasure. They promote limitless comfort, joy, strength, peace, and excitement. They vow to remove our fears, tears, worries, guilt, and shame. They pledge to fill the voids in our hearts and soothe our aching souls. They promise paradise. But they can’t deliver. We drink them, but our thirst remains unquenched. In fact, we are left thirstier. And we experience devastating hangovers — negative spiritual, emotional, physical, and relational consequences — as a result.”

     What is this saltwater? “This saltwater doesn’t come from the ocean. It comes in a variety of forms from the world around us and our hearts within. It comes in the form of money, sex, control, or comfort. It comes in the form of busyness, people, food, or works. It can come in the form of anything. … Even though we are thirsty for paradise lost, we drink saltwater instead — in a million different forms.”

     The trick, of course, is that none of these things are evil in and of themselves. Just like saltwater is good for the purpose for which it was created, so, too, is each of these. Each of them is a good gift of God. Each of them is meant to be enjoyed. The problems begin when they are elevated too far. They become idols when they become ultimate matters. Hoppe describes what he calls the “saltwater cycle” which consists of three steps that repeat themselves endlessly. First, we listen to a lie; second, we take a drink; third, we suffer. We listen to the lies of the world, the flesh, and the devil and believe that we can be satisfied with what they offer. Then we take a drink, we believe the lie, we look for satisfaction, we make gifts into gods. Then, inevitably, we suffer the consequences. We feel guilt and shame and sorrow and promise never to do it again. The cycle repeats.

Read The Psalms In "1" Year

Psalm 83

1 O God, do not keep silence;
do not hold your peace or be still, O God!
2 For behold, your enemies make an uproar;
those who hate you have raised their heads.
3 They lay crafty plans against your people;
they consult together against your treasured ones.
4 They say, “Come, let us wipe them out as a nation;
let the name of Israel be remembered no more!”
5 For they conspire with one accord;
against you they make a covenant—
6 the tents of Edom and the Ishmaelites,
Moab and the Hagrites,
7 Gebal and Ammon and Amalek,
Philistia with the inhabitants of Tyre;
8 Asshur also has joined them;
they are the strong arm of the children of Lot. Selah

Your Newsfeed Is Not New

By Nick Murray 9/1/2015

     Judges is one of those books in the Old Testament where we’re regularly called to pause and stare in bewilderment at Israel. As we read we cannot help but ask, “How did they get here? How did things get so bad so quickly?” But like most of the stories about Israel, they’re not just about Israel—they’re about us. And as I’ve been reading Judges lately, I haven’t been able to help but notice the parallels to our present day.

     In fact, reading Judges is not unlike reading my daily newsfeed—a condemning parallel, to say the least. I’m not talking about guys killing lions (though I guess that’s also a parallel), but about the blatant disregard for human life strewn across the pages of Judges and our smartphone screens.

Different Time, Same Place

What We Most Need

My Body, Your Choices

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The Continual Burnt Offering (John 4:13-14)

By H.A. Ironside - 1941

August 5

I heard the voice of Jesus say,
“Behold, I freely give
The living water; thirsty one,
Stoop down, and drink and live.”
I came to Jesus, and I drank
Of that life - giving stream,
My thirst was quenched, my soul revived,
And now I live in Him.
--- Horatius Bonar

By John Walvoord

Prophecy against Gog

     Ezekiel 38:1–39:24. Included in the section dealing with Israel’s blessing is the description of the deliverance of Israel from the northern invaders led by Gog in  Ezekiel 38–39.

     The prophecy against Gog is one of the most dramatic predictions in  Ezekiel. Many details of the prophecy are not entirely clear, but the main thrust of the prediction is not difficult to understand. The passage predicts an invasion of Israel by a great army that will attack Israel from the north.

     In order to understand this prophecy, some background in the prophetic foreview of the end of the age is necessary.

     This passage is a part of the predictions of the great world conflict that will characterize the years just before the second coming. Though Bible expositors have differed as to when this fits into the prophetic picture, it is plausible that preceding this event, the predictions of the revived Roman Empire, a ten-nation confederacy, will be fulfilled. (This will be considered in the prophecies of  Daniel 2 and  7. )

     A political leader will arise who will head up the ten nations and make the Mediterranean Sea a Roman lake as it was in New Testament times. He is referred to in  9:26 as “the ruler who will come.” This ruler will be associated with the people who destroyed the city of Jerusalem in AD 70, that is, the Roman people, and accordingly, he will fulfill the role of a Roman leader in the end time by heading up this ten-nation confederacy. This ruler will be featured in the first of three major phases of prophetic fulfillment, climaxing in the second coming of Christ. His rise and the formation of the ten-nation confederacy will set the stage for what will follow.

     The second phase of this struggle, with a duration of three and a half years, was described by  Ezekiel in these two chapters. Though variously interpreted, it may be the forerunner and major event that leads up to the world government predicted for the last three and a half years leading up to the second coming. As the battle described here is a disaster for the invading countries, it may change the political power structure to such an extent that it will be possible for the Roman leader of the ten nations to become a world dictator.

     The third phase of the period leading up to the second coming will be this world-empire stage, including all nations of the world ( Dan. 7:23; Rev. 13:7–8 ). The third phase, ending in the second coming, will be a time of the great tribulation. The great tribulation also records another mammoth world war ( Dan. 11:40–45; Rev. 16:12–16 ), which will occur just before the second coming. This should be distinguished from the war described in  Ezekiel 38–39, which is not a world conflict but a war between a select group of nations.

     In the years since World War II, Russia has risen to be one of the great military powers of the modern world. To a far greater extent than ever before, Russia is a prominent nation, especially in its influence on the Middle East. The possibility of Russia attacking Israel is a modern concern of the United States and other nations. With both Russia and China constituting a major political bloc, a future war between Russia and Israel becomes a possibility.

     The word Russia never occurs in Scripture, but the description of this war connects these two important chapters of  Ezekiel with the future outcome of Russia as a world power.

     If  Ezekiel 38–39 is studied carefully, it reveals a future invasion of the land of Israel by the armies of Russia and five other nations. Though sometimes confused with the battle of Armageddon, which will be a world conflict before the second coming, this war will be distinct in its objectives, its character, and its outcome.

     According to Scripture, the invaders will be totally destroyed. Undoubtedly this will have an effect on the world power struggle in which Russia now is a major factor. As this prophecy was written over 2,500 years ago, the question remains whether this has ever been fulfilled in the past.

     A search of history finds no such battle or outcome. Accordingly, as illustrated in countless other passages, prophecy that has not been fulfilled is subject to future fulfillment just as literally as the prophecies were fulfilled in the past. Though it may leave some questions unanswered, the study of these two chapters supplies an important segment of prophecy as it relates to the end-time period leading up to the second coming of Christ.

     The point of view adopted here places this war in the first half of the last seven years, probably toward its close. Other views have been advanced that should be compared to this interpretation.

     A few have advanced the theory that this war must occur before the rapture. The situation described here does not come to pass until after the rapture. The scene is one of peace that has its best explanation with the seven-year covenant enacted by the ruler of the ten-nation confederacy. This can only occur after the restraint of the presence of the Holy Spirit has been removed at the rapture (cf.  2 Thess. 2:6–8 ). Further, it would contradict the doctrine of the imminency of the rapture.

     Another view combines the war with Russia with the battle of Armageddon ( Rev. 16:13–16 ). The war centering in Armageddon is one that involves all the nations of the world. The Russian war is predominantly Russia with its allies. The Armageddon struggle covers all the Holy Land, but the war with Russia is settled on the northern mountain of Israel. Armageddon is the climax of the great tribulation, a time of persecution for Israel.  Ezekiel 38 describes Israel at peace and in prosperity. For these reasons,  Ezekiel 38–39 does not fit Armageddon.

     Some have suggested that the war will take place at the beginning of the millennium. This will be a time of peace that will follow the second coming. But all the unsaved are executed in the judgments at the second coming, and believers in Christ would not support a war against Israel and Jerusalem.

     Still another suggestion is that it will occur at the end of the millennium. The fact that Gog and Magog are mentioned both in Ezekiel  38:2 and in  Revelation 20:8 indicates to some a connection. However, Gog is a human leader and Magog are a people in  Ezekiel 38, but their meaning is not defined in  Revelation 20. In other respects the scene is different. In  Ezekiel, life goes on after the war, requiring months to bury the dead. The war in  Revelation 20 is followed immediately by the destruction of the earth and the creation of the new heaven and new earth. The war in  Revelation 20 concerns Jerusalem. The war in  Ezekiel does not touch Jerusalem. The scenes are different.

     Ezekiel 38:1–6. In the opening portion of this great prophecy, six nations are mentioned, the most important of which had a leader called Gog (v.  2 ), identified as a ruler of Magog. He was further described as “the chief prince of Meshech and Tubal” (v.  2 ). The leader described as Gog apparently will lead a force from the land of Magog (v.  2 ). Magog was mentioned in  Genesis 10:2 as one of the sons of Japheth, a fact repeated in  1 Chronicles 1:5. In addition to the two references in  Ezekiel 38–39 ( 38:2; 39:6 ), Magog is also mentioned in  Revelation 20:8, where it seems to refer to a totally different situation. The most plausible explanation is that Gog is the ruler and Magog are the people. In the description of Gog as the “the chief prince of Meshech and Tubal,” the American Standard Version translates this expression, “the prince of Rosh,” which some connect with the root consonants of the modern term Russia. They were an ancient people located to the north of Israel ( Ezek. 27:13; 32:26 ).

     Tubal ( 38:2 ) is also mentioned as a son of Japheth ( Gen. 10:2; 1 Chron. 1:5 ). Though originally located south of the Holy Land area, the people of Tubal eventually went north and have been identified as the ancient Scythian tribe, which at one time occupied Asia Minor. The leading thought on these identifications is that it verifies that the invaders come from the north of Israel.

     The prediction pictured God as putting hooks into the jaws of Gog and leading him and his army from the north against Israel ( Ezek. 38:4 ). Persia (v.  5 ) has been easily identified as related to modern Iran, which could easily supply an army, attacking Israel from the north, even though located to the east.

     The identity of Cush (v.  5 ) is uncertain, but it has often been referred to as the area east of Egypt and west of the Red Sea. This would require them to go around, possibly by sea, to join the army from the north attacking Israel.

     The identity of Put (v.  5 ) also is uncertain, but some have placed it immediately south of Cush in Africa.

     Gomer (v.  6 ) was usually associated with the ancient Cimmerians, some who were located in Asia Minor and others in Eastern Europe.

     Beth Togarmah (v.  6 ) has been identified with Armenia, located to the north of Israel. Though all the nations were not located to the north of Israel, it is not too difficult to understand their participation in the major invasion from the north dominated by Russia.

     Some also point to the fact that Meshech has some similarity to the modern name of Moscow in its consonant structure, and Tubal is similar to one of the prominent provinces of Russia: Tobolsk.

     When all the facts are put together, it indicates that linguistically, geographically, and theologically, the identity of the invading nations is sufficiently clear to identify them as a great force coming from the north.

     Probably the most convincing explanation is the fact that the invaders, especially Gomer and Magog (vv.  2–3 ), invade the land from the “far north” (vv.  6, 15; 39:2 ). The only nation that the description “far north” would fit would be Russia, which, of course, is to the north of Israel, with Moscow being directly north of Jerusalem. Though some attempt to question the identification, because Russia extends more than six thousand miles east and west, any reference to a nation to the far north of Israel would have to be Russia because of the geographic facts involved.

     As early as  38:4, the prophecy reveals that the army will come mounted on horses with the horsemen fully armed (v.  4 ). The horsemen are armed with shields and swords and helmets (vv.  4–5 ) with additional weapons, including bows and arrows and war clubs and spears ( 39:9 ).

     Much speculation has arisen from the fact that these are ancient weapons contemporary with Ezekiel but not describing modern warfare. Some regard these ancient weapons as simply typical or figurative of modern warfare. Others attempt to explain these weapons on the basis that they are quickly and readily made and possibly may be used in the period where other weapons have been subject to disarmament. The final answer to explain the weapons is unknown.

     Ezekiel 38:7–9. The army is described as a great horde that will invade a land that has been restored from previous desolation (vv.  7–8 ). The people are described as those who have been “gathered from many nations to the mountains of Israel, which had long been desolate” (v.  8 ). They were further described as coming from the nations and living in safety (v.  8 ). The attack therefore was unexpected and was imposed on a people who were not prepared militarily to defend themselves. The invaders were described as so great in number that they look like a “cloud covering the land” (v.  9 ).

          __________________________________________________________________

Every Prophecy of the Bible: Clear Explanations for Uncertain Times

In the Meantime

By Robert Jeffress 2023

     For Christians, the fact that we are currently living in the church age seems to put us in limbo, as far as the timeline of biblical prophecy is concerned. What can we do now,  aside from waiting for the rapture to occur?  ( I pray every day, sometimes multiple times, that our Lord Jesus would return for His church, right now, today, soon. How I long to depart and be with my Lord Jesus! ) As we discover in Scripture, there is actually much to do in the meantime. For starters, we can stay prepared, continue our work, and take comfort.

Stay Prepared

     The wording Paul used in 1 Corinthians 15:52 to remind us of the imminence of the rapture is significant: “In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.”  ( I like what I heard a teacher say, we will close our eyes and when we open them we will be staring into the face of Jesus. ) Whenever Roman soldiers were about to break camp and march to a new location, they would sound three trumpet blasts. The first blast meant, “Strike your tents and prepare to depart.” The second blast meant, “Fall in line.” The final blast meant, “March away.”

     In terms of prophecy, God has already sounded the first trumpet. He has reminded us that we need to strike our tents and be living as “aliens and strangers” in this world, which is about to be destroyed (1 Pet. 2:11). He has also sounded the second blast, telling us to “be of sober spirit” and “be on the alert” for His appearance (5:8 ). All we are waiting for is that last trumpet blast, at which time we will march away into the presence of our Commander.

     Therefore, we should be “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Titus 2:13 ). In other words, we should live with the expectation that the rapture could occur at any moment.

Satan Released and the Final Rebellion

     At the end of the millennium, Satan will be released “for a short time” (Rev. 20:3). The question is, Why would God let him go, especially when things will be going so well?

     Here’s what we need to understand: only believers will enter the millennium and experience the earthly reign of Christ. Those of us who were saved before the tribulation, along with the people who became believers during the tribulation and then died, will enter the millennium in our new, resurrected bodies. But people who became believers during the tribulation and survived until Christ’s second coming will enter the millennium in their natural bodies. That means they will be able to marry and have children. During the thousand-year reign of Christ on earth, children will be born, grow up, and have families of their own, for generation after generation.

     Keep in mind, too, that it’s necessary that every person choose whether to follow Jesus. So at the end of the thousand years, God will release Satan for a short time and allow him to work his evil influence. Amazingly, some people who were born and grew up during the millennium will choose to follow Satan instead of Jesus. That is the final rebellion.

Continue Our Work

     Until that time, we need to be salt and light in our world (Matt. 5:13–16). In our pursuit of that goal, we must remember 2 Peter 3:9: “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”

     God’s patience and desire to see everyone come to repentance are all that stand between us and our eternal future. We are to spread the gospel to as many people as possible before the world is swept away by God’s judgment.

     The stakes could not be higher. Jesus made that point clear: “These [the unrighteous] will go away into eternal punishment, but the righteous into eternal life” (Matt. 25:46). This is not a matter merely of life and death but of eternal joy and eternal suffering.

     The day is coming when that choice will no longer be available to people. But it’s not here yet. The eternal fate of the unrighteous can still be avoided. Jesus stands ready to rescue anyone who calls on Him. That’s the good news that must not get lost in our discussion of the end times.

     In Acts 16, the Philippian jailer put the question to Paul and Silas in the simplest and most straightforward terms: “Sirs, what must I do to be saved?” (v. 30).

     What must I do to meet Jesus in the air when the rapture occurs?
     What must I do to be counted among the armies of Christ in the final battle between good and evil?
     What must I do to experience the earthly reign of Jesus Christ for a thousand years?
     What must I do to avoid the great white throne judgment?
     What must I do to be saved from the torment of the lake of fire?
     What must I do to enjoy forever the world as God originally created it to be? To find ultimate fulfillment in the work for which God created me? To be given a new, perfect body that will never be injured, experience disease, or grow old? To experience complete well-being? To dwell in the presence of God forever?

     Paul and Silas’s reply to the jailer was equally simple and straightforward: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). That’s the message that should occupy our time as we await the final trumpet blast.

Take Comfort

     The stark realities of biblical prophecy, especially the images of judgment and suffering in Revelation, can distract us from a very important truth: God is in control.

     In Charles Dickens’s A Christmas Carol, Ebenezer Scrooge asked the Ghost of Christmas Yet to Come, “Are these the shadows of the things that will be, or are they the shadows of things that may be, only?”4 In other words, is the future set in stone — or can it be avoided?

     The shadows of biblical prophecy fall squarely in the former category. God’s will cannot be stopped, altered, or avoided. He has set the events in motion. As we saw earlier, the only reason they haven’t happened yet is that God wants to give as many people as possible an opportunity to come to salvation. But this grace period will come to an end at the exact moment God has preordained and in the manner He has determined.  ( When the last person is saved and only God knows who it is. Is it you, your spouse, your family member? )

     The world only seems to be spinning into chaos. The reality is that nothing is beyond God’s control. Evil only seems to be winning the day. The reality is that the season for evil is drawing to a close. When God’s plan unfolds, evildoers will never again prosper at the expense of others. Good people will never again suffer. God will take care of everything, according to His perfect timing and His perfect plan.

     Jesus gave us the ideal capstone for this ninth core belief of Christianity in His words to His disciples: “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world” (John 16:33).

4 Charles Dickens, A Christmas Carol (New York: Hodder and Stoughton, 1911), 103.

May 19, 2024 Churches Praying For Israel

By Cornerstone Chapel

Isaiah 49:24-25 “Can the prey be taken from the mighty, or the captives of a tyrant be rescued? For thus says the LORD: ‘Even the captives of the mighty shall be taken and the prey of the tyrant be rescued for I will contend with those who contend with you, and I will save your children.’”

Prayer: Heavenly Father, we believe You can reveal the hostages’ location. We humbly ask You, Lord Jesus, to guide the IDF or anyone You choose to find the hostages and safely return them to their families. Please comfort the families of those who have been killed. Lord, please rescue the lost. In Jesus’ name, Amen.

Psalm 91:4 “He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler.”

Prayer: Lord Jesus, we pray for the safety and protection of innocent civilians in Israel and Gaza. May they find refuge from danger. We ask for Your divine protection over this region. Keep women, children, and innocent people from being shields and tools for terrorists. Give them a way of escape. Shield the little children from harm’s way we pray, in Jesus’ name, Amen.

Psalm 121:7-8 “The LORD will keep you from all evil; he will keep your life. The LORD will keep your going out and your coming in from this time forth and forevermore.”

Prayer: Lord, we pray for Israel’s protection from harm. Please be with the IDF and the brave men and women who are in harm’s way. Lord, we ask that You shield them from their enemies and surround them with Your divine protection, to allow them to act effectively to bring peace to the region. We ask that You confuse and thwart the assaults of Israel’s adversaries. Lord, please defeat Israel’s enemies, but also convict them and redeem them. Lord, we also ask for your mercy to fall on Israel, Gaza, and the entire region. May all innocent ones be protected from harm. May all evildoers be stopped in their tracks by you, Holy Spirit. In Jesus’ name, Amen.

2 Corinthians 3:17 “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.”

Prayer: Lord, we ask that You safeguard the religious freedom of all faith communities in Israel. Lord, we ask that You protect and open doors of conversation so that the gospel can be freely shared with Jews, Muslims, and atheists. While our desire is that all worship You as Lord and Savior, we do pray that religious persecution and animosity would cease, and that You would use religious freedom as a tool for peace. In Jesus’ name, Amen.

Isaiah 41:10 “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.”

Prayer: Heavenly Father, strengthen the people of Israel in times of adversity. Strengthen all those – whether in Israel, Gaza, or the surrounding region – who are seeking you and trying to do right as best they know how to do. Lord, I ask they find courage and strength in You. Lord, may they come to know You as their refuge and strength. May they rely on You amid their battles. In Jesus’ name, Amen.

Matthew 5:9 “Blessed are the peacemakers, for they shall be called sons of God.”

Prayer: God, we ask that you grant strength and courage to those working for peace. May your Holy Spirit empower them to pursue Your will. May they protect the innocent and put an end to evildoers. I pray that any action they take would not be from hatred or sin, but that they would rely on Your guidance to do what is right. Please show them what You want them to do and how You want them to do it. In Jesus’ name, Amen.

Deuteronomy 7:9 “Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations.”

Prayer: Heavenly Father, help the people of Israel to honor You in everything they do. May they see You more clearly through this adversity and draw close to You in their time of need. We ask that Israel would be a blessing to their neighbors, not a hinderance. We ask that You protect them from wicked nations. May they ultimately find their help and comfort in you, Lord Jesus. We ask that they would then be Your instrument of salvation, pointing others to Jesus Christ. In Jesus’ name, Amen.

Proverbs 11:14 “Where there is no guidance, a people falls, but in an abundance of counselors there is safety.”

Prayer: Lord Jesus, we ask You to grant wisdom and discernment to Israel’s leaders, so they govern with integrity and seek Your guidance in every decision. Surround them with wise counsel and shut out the talk of evil or foolish men. Lord, we ask for leaders in Gaza who will truly look out for the interests of their people, and seek their welfare. We ask you to cause a change of heart in the leaders of Gaza so they will bless their people and not oppress them. In Jesus’ name, Amen.

Proverbs 21:15 “When justice is done, it is a joy to the righteous but terror to evildoers.”

Prayer: Lord Jesus, we come before you, asking that justice and fairness prevail in resolving this conflict. Lord, only You can give true justice. Each of our hearts is corrupt and biased. You see every wrong, You alone can correct and make every mistake right. May decisions in this war be honoring to You. Be with the leaders in this conflict and convict their hearts to pursue Your justice. In Jesus’ name, Amen.

Jeremiah 30:17 “For I will restore health to you, and your wounds I will heal, declares the LORD, because they have called you an outcast: ‘It is Zion, for whom no one cares!’”

Prayer: Lord, we pray for emotional and psychological healing for those traumatized by this conflict. Restore hope and wholeness to them, and bring comfort to those who have experienced loss. Lord, bind up those who have been physically harmed, help them to recover both physically and emotionally. May You use what man intended for evil for good and for Your glory. In Jesus’ name, Amen.

Matthew 11:28-30 “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

Prayer: Heavenly Father, we ask that You break free the people of Israel and Gaza free from burdensome yolks, and that they would surrender their lives to Jesus Christ. Lord, please send your helpers to fight the spiritual darkness in this region. Please bring healing to the injured and brokenhearted. In Jesus’ name, Amen.

Ephesians 2:14 “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility.”

Prayer: Lord, we pray for healing and restoration in Israel and Gaza, and between Israel and Gaza. Lord, I ask that You heal past wounds and reconcile communities so that they may experience Your peace and wholeness. We ask for a new day to dawn in the Middle East, that is marked by Your presence. Lord, even in this conflict and confusion we trust that You are fulfilling Your plans and purposes. In Jesus’ name, Amen.

Psalm 46:9 “He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire.”

Prayer: Father, we pray for an end to the violence and hostilities between Israel and Hamas. Lord, we ask You to open doors for dialogue and reconciliation. We ask that You bring this conflict to a swift and decisive conclusion and beat back the forces of darkness. We ask for Your justice and mercy to reign. We trust that all things work together for good, for those who are called according to Your purpose. In Jesus’ name, Amen.

Psalm 122:6 “Pray for the peace of Jerusalem! “May they be secure who love you!”

Prayer: Father, grant peace within Israel’s borders. Let tranquility reign in Jerusalem and throughout the nation, and may Your peace surpass all understanding. In Jesus’ name, Amen.

Psalm 133:1 “Behold, how good and pleasant it is when brothers dwell in unity!”

Prayer: Lord, bring unity among the diverse people of Israel and throughout the Middle East. May they stand together in peace, choosing life over death, despite their differences. But most importantly Lord, may they surrender their hearts to You Jesus, and so be empowered by Your love that they may love one another. In Jesus’ name, Amen.

Romans 15:13 “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”

Prayer: Lord, please grant hope to those affected by conflict. We cannot imagine the horror this war has caused in so many lives. May the civilians and leaders hold fast to You alone as their source of hope. We ask that You display Your mighty hand in an unmistakable way and use this conflict to draw the lost to You and that there would be peace and reconciliation. In Jesus’ name, Amen.

Matthew 25:35 “For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me.”

Prayer: Dear God, we are grateful for your ultimate provision. You are the source of all things; You are our great provider. We humbly ask for Your mercy and guidance to secure humanitarian assistance to those affected by the conflict. We pray that as their basic needs are met, they may also come to know You as their Lord and Savior. In Jesus’ name, Amen.

Acts 5:31 “God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.”

Prayer: Heavenly Father, we praise You for the Jewish believers in Israel and worldwide. Please burden the hearts of Jewish Christians to share with all Jews that You are the Messiah and Savior. Please grant favor to Messianic Jews and stir them up to encourage their neighbors to surrender their lives to You. In Jesus’ name, Amen.

Joel 2:28 “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.”

Prayer: Lord, please pour out Your Holy Spirit upon Israel and Gaza and ignite a spiritual revival, transforming lives with Your power and awakening hearts to Your truth. May countless come to faith in Jesus Christ. In Jesus’ name, Amen.