‘Position yourselves, stand still and see the [deliverance] of the LORD, who is with you.’

(2 Ch 20:17) You will not need to fight in this battle. Stand firm, hold your position, and see the salvation of the LORD on your behalf, O Judah and Jerusalem.’ Do not be afraid and do not be dismayed. Tomorrow go out against them, and the LORD will be with you.” ESV

     When you doubt God you disappoint Him, because He deserves better. So, you must seek to strengthen your faith, because faith honours God and God honours faith. And He will send opportunities disguised as problems designed to strengthen your faith. When Job lost his health, his wealth, and his children, the Bible says he ‘fell to the ground and worshipped’ (Job 1:20 NKJV). Job didn’t worship God because of his circumstances, but in spite of them. Notice the two things he did: 1) He looked up. He recognised God’s sovereign right to decide all things. He trusted God’s loving character and believed He would ultimately do what was best for him. And you must do that too! 2) He listened for a word. He realised this testing time was also a teaching time, so he declared, ‘He knows the way that I take; when He has tested me, I shall come forth as gold’ (Job 23:10 NKJV). Like gold being processed by the refiner, Job trusted God to bring out the best in him. Was it easy to do? No. We want to cling to the familiar and return to the safety of yesterday, even though we know it’s not what God wants for us. The fears, surprises, and adversity that lie around the bend make us want to cut and run. But if you do, you’ll short-circuit God’s plan for your life. What should you do instead? Position yourself in faith: ‘Stand still and see the [deliverance] of the Lord, who is with you.’ Whatever you are going through right now, remember that God is ‘with you’.

Leviticus 21-22
Matthew 28

UCB The Word For Today

     “Remember the Alamo” was the cry of the Texas army. The battle began today, February 24th, 1836, when three thousand Mexicans attacked 182 Texans. Within thirteen days, all defenders were killed, including Davy Crockett and James Bowie. The Texas Declaration of Independence stated: “General Antonio Lopez Santa Ana, who having overturned the constitution of his country, now offers, as the cruel alternative, either abandon our homes… or submit to the most intolerable of all tyranny…. [He] denies us the right of worshiping the Almighty according to the dictates of our own conscience.”

American Minute

     No single person can hold all dedicated souls within his compass in steadfast Fellowship with equal vividness, There are degrees of Fellowship, from wider, more diffused relations of love to nearer, more intense inter-knittedness. As each of us is at a point in space which compels us to a perspective relationship to all things, some near, some far, so each of us is dear to some and remote from others in the bonds of love.

     Within the wider Fellowship emerges the special circle of a few on whom, for each of us, a particular emphasis of nearness has fallen. These are our special gift and task. These we "carry" by inward, wordless prayer. By an interior act and attitude we lift them repeatedly before the throne and hold them there in power. This is work, real labor of the soul. It takes energy but it is done in joy. But the membership of such special groups is different and overlapping. From each individual the bonds of special fellowship radiate near and far. The total effect, in a living Church, would be sufficient intersection of these bonds to form a supporting, carrying network of love for the whole of mankind. Where the Fellowship is lacking the Church invisible is lacking and the Kingdom of God has not yet come. For these bonds of divine love and "carrying" are the stuff of the Kingdom of God. He who is in the Fellowship is in the Kingdom.

     Two people, three people, ten people may be in living touch with one another through Him who underlies their separate lives. This is an astounding experience, which I can only describe but cannot explain in the language of science. But in vivid experience of divine Fellowship it is there. We know that these souls are with us, lifting their lives and ours continuously to God and opening themselves, with us, in steady and humble obedience to Him. It is as if the boundaries of our self were enlarged, as if we were within them and as if they were within us. Their strength, given to them by God, becomes our strength, and our joy, given to us by God, becomes their joy. In confidence and love we live together in Him. On the borders of the experience lie amazing events, at which reputable psychologists scoff, and for which I would not try any accounting. But the solid kernel of community of life in God is in the center of the experience, renewing our life and courage and commitment and love. For daily and hourly the cosmic Sacrament is enacted, the Bread and the Wine are divided amongst us by a heavenly Ministrant, and the substance of His body becomes Our life and the substance of His blood flows in our veins. Holy is the Fellowship, wondrous is the Ministrant, marvelous is the Grail.

A Testament of Devotion

Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.
--- Simone Weil

     Chapter IV.

     Fourteenth of fifth month. -- I was this day at Camp Creek Monthly Meeting, and then rode to the mountains up James River, and had a meeting at a Friend's house, in both which I felt sorrow of heart, and my tears were poured out before the Lord, who was pleased to afford a degree of strength by which way was opened to clear my mind amongst Friends in those places. From thence I went to Fork Creek, and so to Cedar Creek again, at which place I now had a meeting. Here I found a tender seed, and as I was preserved in the ministry to keep low with the truth, the same truth in their hearts answered it, that it was a time of mutual refreshment from the presence of the Lord. I lodged at James Standley's, father of William Standley, one of the young men who suffered imprisonment at Winchester last summer on account of their testimony against fighting, and I had some satisfactory conversation with him concerning it. Hence I went to the Swamp Meeting, and to Wayanoke Meeting, and then crossed James River, and lodged near Burleigh. From the time of my entering Maryland I have been much under sorrow, which of late so increased upon me that my mind was almost overwhelmed, and I may say with the Psalmist, "In my distress I called upon the Lord, and cried to my God," who, in infinite goodness, looked upon my affliction, and in my private retirement sent the Comforter for my relief, for which I humbly bless His holy name.

     The sense I had of the state of the churches brought a weight of distress upon me. The gold to me appeared dim, and the fine gold changed, and though this is the case too generally, yet the sense of it in these parts hath in a particular manner borne heavy upon me. It appeared to me that through the prevailing of the spirit of this world the minds of many were brought to an inward desolation, and instead of the spirit of meekness, gentleness, and heavenly wisdom, which are the necessary companions of the true sheep of Christ, a spirit of fierceness and the love of dominion too generally prevailed. From small beginnings in error great buildings by degrees are raised, and from one age to another are more and more strengthened by the general concurrence of the people; and as men obtain reputation by their profession of the truth, their virtues are mentioned as arguments in favor of general error; and those of less note, to justify themselves, say, such and such good men did the like. By what other steps could the people of Judah arise to that height in wickedness as to give just ground for the Prophet Isaiah to declare, in the name of the Lord, "that none calleth for justice, nor any pleadeth for truth" (Isa. lix. 4), or for the Almighty to call upon the great city of Jerusalem just before the Babylonish captivity, "If ye can find a man, if there be any who executeth judgment, that seeketh the truth, and I will pardon it"? (Jer. v. 1.)

     The prospect of a way being open to the same degeneracy, in some parts of this newly settled land of America, in respect to our conduct towards the negroes, hath deeply bowed my mind in this journey, and though briefly to relate how these people are treated is no agreeable work, yet, after often reading over the notes I made as I travelled, I find my mind engaged to preserve them. Many of the white people in those provinces take little or no care of negro marriages; and when negroes marry after their own way, some make so little account of those marriages that with views of outward interest they often part men from their wives by selling them far asunder, which is common when estates are sold by executors at vendue. Many whose labor is heavy being followed at their business in the field by a man with a whip, hired for that purpose, have in common little else allowed but one peck of Indian corn and some salt, for one week, with a few potatoes; the potatoes they commonly raise by their labor on the first day of the week. The correction ensuing on their disobedience to overseers, or slothfulness in business, is often very severe, and sometimes desperate.

     Men and women have many times scarcely clothes sufficient to hide their nakedness, and boys and girls ten and twelve years old are often quite naked amongst their master's children. Some of our Society, and some of the society called Newlights, use some endeavors to instruct those they have in reading; but in common this is not only neglected, but disapproved. These are the people by whose labor the other inhabitants are in a great measure supported, and many of them in the luxuries of life. These are the people who have made no agreement to serve us, and who have not forfeited their liberty that we know of. These are the souls for whom Christ died, and for our conduct towards them we must answer before Him who is no respecter of persons. They who know the only true God, and Jesus Christ whom he hath sent, and are thus acquainted with the merciful, benevolent, gospel spirit, will therein perceive that the indignation of God is kindled against oppression and cruelty, and in beholding the great distress of so numerous a people will find cause for mourning.

     From my lodgings I went to Burleigh Meeting, where I felt my mind drawn in a quiet, resigned state. After a long silence I felt an engagement to stand up, and through the powerful operation of Divine love we were favored with an edifying meeting. The next meeting we had was at Black-Water, and from thence went to the Yearly Meeting at the Western Branch. When business began, some queries were introduced by some of their members for consideration, and, if approved, they were to be answered hereafter by their respective Monthly Meetings. They were the Pennsylvania queries, which had been examined by a committee of Virginia Yearly Meeting appointed the last year, who made some alterations in them, one of which alterations was made in favor of a custom which troubled me. The query was, "Are there any concerned in the importation of negroes, or in buying them after imported?" which was thus altered, "Are there any concerned in the importation of negroes, or buying them to trade in?" As one query admitted with unanimity was, "Are any concerned in buying or vending goods unlawfully imported, or prize goods?" I found my mind engaged to say that as we profess the truth, and were there assembled to support the testimony of it, it was necessary for us to dwell deep and act in that wisdom which is pure, or otherwise we could not prosper. I then mentioned their alteration, and referring to the last-mentioned query, added, that as purchasing any merchandise taken by the sword was always allowed to be inconsistent with our principles, so negroes being captives of war, or taken by stealth, it was inconsistent with our testimony to buy them; and their being our fellow-creatures, and sold as slaves, added greatly to the iniquity. Friends appeared attentive to what was said; some expressed a care and concern about their negroes; none made any objection, by way of reply to what I said, but the query was admitted as they had altered it.

     As some of their members have heretofore traded in negroes, as in other merchandise, this query being admitted will be one step further than they have hitherto gone, and I did not see it my duty to press for an alteration, but felt easy to leave it all to Him who alone is able to turn the hearts of the mighty, and make way for the spreading of truth on the earth, by means agreeable to his infinite wisdom. In regard to those they already had, I felt my mind engaged to labor with them. and said that as we believe the Scriptures were given forth by holy men, as they were moved by the Holy Ghost, and many of us know by experience that they are often helpful and comfortable, and believe ourselves bound in duty to teach our children to read them; I believed that if we were divested of all selfish views, the same good spirit that gave them forth would engage us to teach the negroes to read, that they might have the benefit of them. Some present manifested a concern to take more care in the education of their negroes.

John Woolman's Journal

                The delight of sacrifice

     I will very gladly spend and be spent for you.
--- 2 Cor. 12:15.

     When the Spirit of God has shed abroad the love of God in our hearts, we begin deliberately to identify ourselves with Jesus Christ’s interests in other people, and Jesus Christ is interested in every kind of man there is. We have no right in Christian work to be guided by our affinities; this is one of the biggest tests of our relationship to Jesus Christ. The delight of sacrifice is that I lay down my life for my Friend, not fling it away, but deliberately lay my life out for Him and His interests in other people, not for a cause. Paul spent himself for one purpose only—that he might win men to Jesus Christ. Paul attracted to Jesus all the time, never to himself. “I am made all things to all men, that I might by all means save some.” When a man says he must develop a holy life alone with God, he is of no more use to his fellow men: he puts himself on a pedestal, away from the common run of men. Paul became a sacramental personality; wherever he went, Jesus Christ helped Himself to his life. Many of us are after our own ends, and Jesus Christ cannot help Himself to our lives. If we are abandoned to Jesus, we have no ends of our own to serve. Paul said he knew how to be a ‘door-mat’ without resenting it, because the mainspring of his life was devotion to Jesus. We are apt to be devoted not to Jesus Christ but to the things which emancipate us spiritually. That was not Paul’s motive: “I could wish myself were accursed from Christ for my brethren”—wild, extravagant—is it? When a man is in love it is not an exaggeration to talk in that way, and Paul is in love with Jesus Christ.

My Utmost for His Highest

                Thirteen Blackbirds Look at a Man

1.
It is calm.
It is as though
we lived in a garden
that had not yet arrived
at the knowledge of
good and evil.
But there is a man in it.
2
There will be
rain falling vertically
from an indifferent
sky. There will stare out
from behind its
bars the face of the man
who is not enjoying it.
3.
Nothing higher
than a blackberry
bush. As the sun comes up
fresh, what is the darkness
stretching from horizon
to horizon? It is the shadow
of the forked man.
4.
We have eaten
the blackberries and spat out
the seeds, but they lie
glittering like the eyes of a man.
5.
After we have stopped
singing, the garden is disturbed
by echoes, it is
the man whistling, expecting
everything to come to him.
6.
We wipe our beaks
on the branches
wasting the dawn's
jewellery to get rid
of the taste of a man.
7.
Nevertheless,
which is not the case
with a man, our
bills give us no trouble.
8.
Who said the
number was unlucky?
It was a man, who,
trying to pass us,
had his licence endorsed
thirteen times.
9.
In the cool
of the day the garden
seems given over
to blackbirds. Yet
we know also that somewhere
there is a man in hiding.
10.
To us there are
eggs and there are
Backbirds. But there is the man,
too, trying without feathers
to incubate a solution.
11.
We spread our
wings, reticulating
our air space. A man stands
nder us and worries
at his ability to do the same.
12.
When night comes
like a visitor
from outer space
we stop our ears
lest we should hear tell
of the man in the moon.
13.
Summer is
at an end. The migrants
depart. When they return
in spring to the garden,
will there be a man among them?

The Poems of R.S. Thomas

     Job wanted God to explain why he, a righteous man, had to suffer as he did. Also he wanted an explanation of why so many wicked folks went through life unpunished. This latter theme fills chap. 24, as the variety and intensity of sins and sinners and the suffering of their victims is spelled out in some detail.

     24:2–12 The victims of the cruel and thieving wicked are forced to endure the most wretched of conditions — starvation, cold, and expulsion. These desperate circumstances and more are pictured in these verses in order to underscore the absence of justice and the seeming apathy of the divine judge.

     24:2 The first two sins reflect the pastoral culture from which Job came. The moving of “boundary stones” was forbidden in Deut 19:14; Prov 22:28; 23:10. Stealing or seizing (cf. 20:19) flocks was, of course, forbidden in the law of Moses and in virtually every other law code yet discovered. It is possible that these two crimes were interconnected. By moving the boundaries while the flock grazed near the border, the thief thus brought them over to his side of the line.

     24:3 This chiastically arranged verse introduces the victims of these crimes. They are the powerless members of the community, those with no men to lead their families 22:9. Deuteronomy 24:6 forbids seizing the means of livelihood as payment for a debt. The donkey and the ox were necessities for the “orphan” (“fatherless” in 22:9; 23:9) and the “widow” (Deut 10:12–19).

     24:4 Several commentators and English translations rearrange the verses of this section, but if the flow seems irregular or the logic flawed, it must be remembered who was speaking and the extreme anguish that he was suffering. This is no trial lawyer with a polished presentation but a man with a dreadful disease, on an ash heap, accused of awful crimes by healthy friends with sick arguments. Only GNB and NIV make the passive verb in the second stich active. Such a move improves the parallelism, but it is less vivid than the NEB “the destitute huddle together.” The ungodly “thrust” and “force” the “poor” and “needy” “from the path” and “into hiding” (cf. Prov 28:28). Habel suggests a metaphorical interpretation: “When the property and possessions of the poor are appropriated, they are compelled to leave the mainstream of society and eke out an existence in the hidden corners of their community.”

     24:5 How to arrange this long verse into lines is the major challenge of the translator. As Rowley says, “Innumerable emendations have been proposed, but none has been generally accepted.” The NIV has included all the words and presented three lines fairly equal in length. The three preceding verses reported what the wicked did; now the focus is on the situation of the oppressed victims. Like animals they spent their days gathering enough food to sustain life. The least productive area, the desert, was their harvest field and hunting ground.

     24:6 The comparison seems to continue in this verse. Their extreme poverty is graphically illustrated, assuming that the “fodder” they gather is for themselves rather than their animals. “Gleaning” was regularly the way the poor fed themselves (cf. Lev 19:10; Ruth 2).

     24:7 To the discomfort of banishment and starvation, Job added the hardship created by lack of shelter and clothing. Exodus 22:27 forbad keeping an outer garment overnight for collateral (Job 22:6).

     24:8 Job’s picture of the poor and oppressed grows more pitiful with each verse. Now they are abandoned, starved, naked, and “drenched by mountain rains.”

     24:9 The Hebrew verbs here are active, the subjects understood to be the wicked. Because of the shift in subject, the NIV resorted to passive verbs so that the orphan “is snatched” and the nursing infant “is seized.” In v. 3 the wicked wealthy took “the widow’s ox in pledge.” Here they take the suckling child for the same reason.

     24:10 Except for the verb, v. 10a is identical to v. 7a. Like other phrases in this description of oppression, Job echoed terms that Eliphaz used in his accusation of Job. So “take in pledge” and “naked” were in 22:6, “hungry” in 22:7, and “widows” and “fatherless” in 22:9. The second stich is parallel to the two in v. 11. In the midst of plenty they must do without.

     24:11 Surrounded by grain, olives, and wine, the oppressed workers must suffer starvation and thirst. The law provided that even the animals that trod out the grain should be allowed to nibble of it (Deut 25:4). Here, human beings are forbidden to partake of the rich man’s abundance for which they toil. The first line is uncertain. Of it Pope said, “The difficulties … are formidable and one can only guess at the meaning.” An NIV footnote gives a very possible alternative to “among the terraces” (lit. “between their walls”) as “between the millstones.” The verb occurs only here but is assumed to be related to yiṣhār, “[olive] oil.”

     24:12 Job concluded his description of the abuses and exploitation of the poor by the rich by telling of their dying groans and vain cries for help. Job reached another low point in his view of divine justice and came almost as close to blasphemy as he did in 9:22–24. It appeared to him that God was oblivious to all this evil.

Word Biblical Commentary Vol. 34a, Mark 1-8:26 (guelich), 498pp

     Verses 13 and 17 form the introduction and conclusion to this short list of serious offenses, crimes that parallel the sixth, seventh, and eighth commandments (Exod 20:13–15). The motif of darkness pervades this passage; all three offenses are committed at night. Verses 13–16 are all triplets.

     24:13 “Light” is associated with right, just as darkness is with wrong. Evil people rebel against what is right and prefer darkness to light because they do not want their deeds to be seen.

     24:14 The point of the verse is clear — murderers kill innocent and weak people. But the Hebrew says they do it “at the light.” It could be understood as a merismus (see comment at 1:20): By day they kill; by night they are like robbers.

     Most commentaries and translations produce a better parallel and work around to what seems inconsistent with v. 13 by reading “at twilight” (AB), “at dusk” (NRSV), “before daylight” (NEB), “at dawn” (NASB, AAT), “when there is no light” (NAB, reading the preposition as a negative), “at evening” (NJPS).

     24:15 The next category of malfeasance is adultery. This variety of sinner likewise prefers the darkness (Prov 7:8–9). He “covers/conceals/ disguises” the face, further to ensure anonymity. Murder and adultery, but not theft (cf. Exod 22:1–4), were capital crimes in ancient Israel (Gen 9:6; Exod 21:12; 22:2; Lev 20:10). Virtually all ancient law codes outside Israel dealt similarly with these offenses.

     24:16 Verses 14–16 are framed by the word “light,” just as vv. 13–17 are enclosed by the opposites “light” and “morning.” Thieves also operate under cover of darkness for obvious reasons (John 3:20).

     24:17 This summary verse maintains the themes of light and darkness. In v. 16c the text reads literally, “They do not know the light.” By contrast in v. 17, “They make friends with the terrors of darkness.” Both words in v. 17 for “darkness” are ṣalmāwet, “shadow of death” (Ps 23:4). Like all fast - talking lawbreakers they turn things upside down and call them by opposite names, so their “morning” is “darkness” (cf. Isa 5:20; 29:16; Amos 5:7; 6:12b; Matt 6:22–23).

     On this depressing note Job ended his description of the wicked, who appear to go unpunished because of an apathetic God. Some psalms reflect a corresponding attitude, and so may some of God’s people today as they suffer defenselessly at the hands of others or watch tyrants misusing and victimizing the powerless.

Job: An Exegetical and Theological Exposition of Holy Scripture (The New American Commentary)

     I would like to share with you an imaginary letter from the pen of the Apostle Paul. The postmark reveals that it comes from the city of Ephesus. After opening the letter I discovered that it was written in Greek rather than English. At the top of the first page was this request: "Please read to your congregation as soon as possible, and then pass on to the other churches."

     For several weeks I have worked assiduously with the translation. At times it has been difficult, but now I think I have deciphered its true meaning. May I hasten to say that if in presenting this letter the contents sound strangely Kingian instead of Paulinian, attribute it to my lack of complete objectivity rather than Paul's lack of clarity.

     It is miraculous, indeed, that the Apostle Paul should be writing a letter to you and to me nearly 1900 years after his last letter appeared in the New Testament. How this is possible is something of an enigma wrapped in mystery. The important thing, however, is that I can imagine the Apostle Paul writing a letter to American Christians in 1956 A.D. And here is the letter as it stands before me.

     I, an apostle of Jesus Christ by the will of God, to you who are in America, Grace be unto you, and peace from God our Father, through our Lord and Savior, Jesus Christ.

     For many years I have longed to be able to come to see you. I have heard so much of you and of what you are doing. I have heard of the fascinating and astounding advances that you have made in the scientific realm. I have heard of your dashing subways and flashing airplanes. Through your scientific genius you have been able to dwarf distance and place time in chains. You have been able to carve highways through the stratosphere. So in your world you have made it possible to eat breakfast in New York City and dinner in Paris, France. I have also heard of your skyscraping buildings with their prodigious towers steeping heavenward. I have heard of your great medical advances, which have resulted in the curing of many dread plagues and diseases, and thereby prolonged your lives and made for greater security and physical well-being. All of that is marvelous. You can do so many things in your day that I could not do in the Greco-Roman world of my day. In your age you can travel distances in one day that took me three months to travel. That is wonderful. You have made tremendous strides in the area of scientific and technological development.

     But America, as I look at you from afar, I wonder whether your moral and spiritual progress has been commensurate with your scientific progress. It seems to me that your moral progress lags behind your scientific progress. Your poet Thoreau used to talk about "improved means to an unimproved end." How often this is true. You have allowed the material means by which you live to outdistance the spiritual ends for which you live. You have allowed your mentality to outrun your morality. You have allowed your civilization to outdistance your culture. Through your scientific genius you have made of the world a neighborhood, but through your moral and spiritual genius you have failed to make of it a brotherhood. So America, I would urge you to keep your moral advances abreast with your scientific advances.

     I am impelled to write you concerning the responsibilities laid upon you to live as Christians in the midst of an unChristian world. That is what I had to do. That is what every Christian has to do. But I understand that there are many Christians in America who give their ultimate allegiance to man-made systems and customs. They are afraid to be different. Their great concern is to be accepted socially. They live by some such principle as this: "everybody is doing it, so it must be alright." For so many of you Morality is merely group consensus. In your modern sociological lingo, the mores are accepted as the right ways. You have unconsciously come to believe that right is discovered by taking a sort of Gallup poll of the majority opinion. How many are giving their ultimate allegiance to this way.

     But American Christians, I must say to you as I said to the Roman Christians years ago, "Be not conformed to this world, but be ye transformed by the renewing of your mind." Or, as I said to the Phillipian Christians, "Ye are a colony of heaven." This means that although you live in the colony of time, your ultimate allegiance is to the empire of eternity. You have a dual citizenry. You live both in time and eternity; both in heaven and earth. Therefore, your ultimate allegiance is not to the government, not to the state, not to nation, not to any man-made institution. The Christian owes his ultimate allegiance to God, and if any earthly institution conflicts with God's will it is your Christian duty to take a stand against it. You must never allow the transitory evanescent demands of man-made institutions to take precedence over the eternal demands of the Almighty God.

     I understand that you have an economic system in America known as Capitalism. Through this economic system you have been able to do wonders. You have become the richest nation in the world, and you have built up the greatest system of production that history has ever known. All of this is marvelous. But Americans, there is the danger that you will misuse your Capitalism. I still contend that money can be the root of all evil. It can cause one to live a life of gross materialism. I am afraid that many among you are more concerned about making a living than making a life. You are prone to judge the success of your profession by the index of your salary and the size of the wheel base on your automobile, rather than the quality of your service to humanity.

     The misuse of Capitalism can also lead to tragic exploitation. This has so often happened in your nation. They tell me that one tenth of one percent of the population controls more than forty percent of the wealth. Oh America, how often have you taken necessities from the masses to give luxuries to the classes. If you are to be a truly Christian nation you must solve this problem. You cannot solve the problem by turning to communism, for communism is based on an ethical relativism and a metaphysical materialism that no Christian can accept. You can work within the framework of democracy to bring about a better distribution of wealth. You can use your powerful economic resources to wipe poverty from the face of the earth. God never intended for one group of people to live in superfluous inordinate wealth, while others live in abject deadening poverty. God intends for all of his children to have the basic necessities of life, and he has left in this universe "enough and to spare" for that purpose. So I call upon you to bridge the gulf between abject poverty and superfluous wealth.

     I would that I could be with you in person, so that I could say to you face to face what I am forced to say to you in writing. Oh, how I long to share your fellowship.

     Let me rush on to say something about the church. Americans, I must remind you, as I have said to so many others, that the church is the Body of Christ. So when the church is true to its nature it knows neither division nor disunity. But I am disturbed about what you are doing to the Body of Christ. They tell me that in America you have within Protestantism more than two hundred and fifty six denominations. The tragedy is not so much that you have such a multiplicity of denominations, but that most of them are warring against each other with a claim to absolute truth. This narrow sectarianism is destroying the unity of the Body of Christ. You must come to see that God is neither a Baptist nor a Methodist; He is neither a Presbyterian nor a Episcopalian. God is bigger than all of our denominations. If you are to be true witnesses for Christ, you must come to see that America.

     But I must not stop with a criticism of Protestantism. I am disturbed about Roman Catholicism. This church stands before the world with its pomp and power, insisting that it possesses the only truth. It incorporates an arrogance that becomes a dangerous spiritual arrogance. It stands with its noble Pope who somehow rises to the miraculous heights of infallibility when he speaks ex cathedra. But I am disturbed about a person or an institution that claims infallibility in this world. I am disturbed about any church that refuses to cooperate with other churches under the pretense that it is the only true church. I must emphasize the fact that God is not a Roman Catholic, and that the boundless sweep of his revelation cannot be limited to the Vatican. Roman Catholicism must do a great deal to mend its ways.

     There is another thing that disturbs me to no end about the American church. You have a white church and you have a Negro church. You have allowed segregation to creep into the doors of the church. How can such a division exist in the true Body of Christ? You must face the tragic fact that when you stand at 11:00 on Sunday morning to sing "All Hail the Power of Jesus Name" and "Dear Lord and Father of all Mankind," you stand in the most segregated hour of Christian America. They tell me that there is more integration in the entertaining world and other secular agencies than there is in the Christian church. How appalling that is.

     I understand that there are Christians among you who try to justify segregation on the basis of the Bible. They argue that the Negro is inferior by nature because of Noah's curse upon the children of Ham. Oh my friends, this is blasphemy. This is against everything that the Christian religion stands for. I must say to you as I have said to so many Christians before, that in Christ "there is neither Jew nor Gentile, there is neither bond nor free, there is neither male nor female, for we are all one in Christ Jesus." Moreover, I must reiterate the words that I uttered on Mars Hill: "God that made the world and all things therein . . . hath made of one blood all nations of men for to dwell on all the face of the earth."

     So Americans I must urge you to get rid of every aspect of segregation. The broad universalism standing at the center of the gospel makes both the theory and practice of segregation morally unjustifiable. Segregation is a blatant denial of the unity which we all have in Christ. It substitutes an "I-it" relationship for the "I-thou" relationship. The segregator relegates the segregated to the status of a thing rather than elevate him to the status of a person. The underlying philosophy of Christianity is diametrically opposed to the underlying philosophy of segregation, and all the dialectics of the logicians cannot make them lie down together.

     I praise your Supreme Court for rendering a great decision just two or three years ago. I am happy to know that so many persons of goodwill have accepted the decision as a great moral victory. But I understand that there are some brothers among you who have risen up in open defiance. I hear that their legislative halls ring loud with such words as "nullification" and "interposition." They have lost the true meaning of democracy and Christianity. So I would urge each of you to plead patiently with your brothers, and tell them that this isn't the way. With understanding goodwill, you are obligated to seek to change their attitudes. Let them know that in standing against integration, they are not only standing against the noble precepts of your democracy, but also against the eternal edicts of God himself. Yes America, there is still the need for an Amos to cry out to the nation: "Let judgement roll down as waters, and righteousness as a mighty stream."

     May I say just a word to those of you who are struggling against this evil. Always be sure that you struggle with Christian methods and Christian weapons. Never succumb to the temptation of becoming bitter. As you press on for justice, be sure to move with dignity and discipline, using only the weapon of love. Let no man pull you so low as to hate him. Always avoid violence. If you succumb to the temptation of using violence in your struggle, unborn generations will be the recipients of a long and desolate night of bitterness, and your chief legacy to the future will be an endless reign of meaningless chaos.

     In your struggle for justice, let your oppressor know that you are not attempting to defeat or humiliate him, or even to pay him back for injustices that he has heaped upon you. Let him know that you are merely seeking justice for him as well as yourself. Let him know that the festering sore of segregation debilitates the white man as well as the Negro. With this attitude you will be able to keep your struggle on high Christian standards.

     Many persons will realize the urgency of seeking to eradicate the evil of segregation. There will be many Negroes who will devote their lives to the cause of freedom. There will be many white persons of goodwill and strong moral sensitivity who will dare to take a stand for justice. Honesty impels me to admit that such a stand will require willingness to suffer and sacrifice. So don't despair if you are condemned and persecuted for righteousness' sake. Whenever you take a stand for truth and justice, you are liable to scorn. Often you will be called an impractical idealist or a dangerous radical.

     Sometimes it might mean going to jail. If such is the case you must honorably grace the jail with your presence. It might even mean physical death. But if physical death is the price that some must pay to free their children from a permanent life of psychological death, then nothing could be more Christian. Don't worry about persecution America; you are going to have that if you stand up for a great principle. I can say this with some authority, because my life was a continual round of persecutions. After my conversion I was rejected by the disciples at Jerusalem. Later I was tried for heresy at Jerusalem. I was jailed at Philippi, beaten at Thessalonica, mobbed at Ephesus, and depressed at Athens. And yet I am still going. I came away from each of these experiences more persuaded than ever before that "neither death nor life, nor angels, nor principalities, nor things present, nor things to come . . . shall separate us from the love of God, which is in Christ Jesus our Lord." I still believe that standing up for the truth of God is the greatest thing in the world. This is the end of life. The end of life is not to be happy. The end of life is not to achieve pleasure and avoid pain. The end of life is to do the will of God, come what may.

     I must bring my writing to a close now. Timothy is waiting to deliver this letter, and I must take leave for another church. But just before leaving, I must say to you, as I said to the church at Corinth, that I still believe that love is the most durable power in the world. Over the centuries men have sought to discover the highest good. This has been the chief quest of ethical philosophy. This was one of the big questions of Greek philosophy. The Epicurean and the Stoics sought to answer it; Plato and Aristotle sought to answer it. What is the summon bonum of life? I think I have an answer America. I think I have discovered the highest good. It is love. This principle stands at the center of the cosmos. As John says, "God is love." He who loves is a participant in the being of God. He who hates does not know God.

     So American Christians, you may master the intricacies of the English language. You may possess all of the eloquence of articulate speech. But even if you "speak with the tongues of man and angels, and have not love, you are become as sounding brass, or a tinkling cymbal."

Too bad, I guess the link below was pulled. However, I found this "Delivered at Dexter Avenue Baptist Church, Montgomery, Alabama, on 4 November 1956. MLKP." Maybe this was the original. I don't know. click here
Diane Hussey - Change your water - change your LIFE!

     When we first open the pages of the Talmud, we might expect to read deep, philosophical debates on the most critical issues of human existence. We look forward to learning sublime words of wisdom that answer life’s most difficult questions. We wait in anticipation for sparks of genius that will help to illuminate the dark world that we live in.

     But we are in for a shock. Our first impressions of the subject matter of the Talmud might leave us confused, perplexed, even disappointed. Much of the Gemara is concerned with details of the most mundane and pedestrian topics: What objects can be carried in and out of a house on the Sabbath; who is responsible for damage done by an ox that gores another animal; how long must a woman wait after her monthly period before resuming marital relations? These and a thousand other such questions occupy the pages of the Talmud. Many people peruse these discussions and ask: “Is that all there is?”

     We who have been brought up on western literature expect deep philosophical issues to be dealt with through serious essays and monographs. The Rabbis of the Talmud use a very different method to deal with the very same issues: Instead of addressing the macrocosm, they concentrate on the microcosm, focusing on the minute details of everyday life. We do them—and ourselves—a terrible disservice if we think that they were interested only in minute and trivial matters. The Rabbis found God in the details of the mundane and the everyday. We must learn to read their discussions conceptually. We must search beneath the surface, reading between the lines in order to truly understand what the Talmud is teaching us. For example, the question about carrying on the Sabbath is in reality about the significance of time and how one makes ordinary occasions into special ones. The discussion of the goring ox is actually about the extent of an individual’s responsibility towards others in a community. And the debates about the menstrual cycle are in essence about the nature of sexuality and the role it plays in a marriage. It’s easy to see what the Rabbis are saying. The challenge, however, is to understand their deeper meanings and ultimate concerns.

Swimming in the Sea of Talmud: Lessons for Everyday Living

     Book One / Thoughts Helpful In The Life Of The Soul

     The Twenty-Fourth / Judgment And The Punishment Of Sin

     IN ALL things consider the end; how you shall stand before the strict Judge from Whom nothing is hidden and Who will pronounce judgment in all justice, accepting neither bribes nor excuses. And you, miserable and wretched sinner, who fear even the countenance of an angry man, what answer will you make to the God Who knows all your sins? Why do you not provide for yourself against the day of judgment when no man can be excused or defended by another because each will have enough to do to answer for himself? In this life your work is profitable, your tears acceptable, your sighs audible, your sorrow satisfying and purifying.

     The patient man goes through a great and salutary purgatory when he grieves more over the malice of one who harms him than for his own injury; when he prays readily for his enemies and forgives offenses from his heart; when he does not hesitate to ask pardon of others; when he is more easily moved to pity than to anger; when he does frequent violence to himself and tries to bring the body into complete subjection to the spirit.

     It is better to atone for sin now and to cut away vices than to keep them for purgation in the hereafter. In truth, we deceive ourselves by our ill-advised love of the flesh. What will that fire feed upon but our sins? The more we spare ourselves now and the more we satisfy the flesh, the harder will the reckoning be and the more we keep for the burning.

     For a man will be more grievously punished in the things in which he has sinned. There the lazy will be driven with burning prongs, and gluttons tormented with unspeakable hunger and thirst; the wanton and lust-loving will be bathed in burning pitch and foul brimstone; the envious will howl in their grief like mad dogs.

     Every vice will have its own proper punishment. The proud will be faced with every confusion and the avaricious pinched with the most abject want. One hour of suffering there will be more bitter than a hundred years of the most severe penance here. In this life men sometimes rest from work and enjoy the comfort of friends, but the damned have no rest or consolation.

     You must, therefore, take care and repent of your sins now so that on the day of judgment you may rest secure with the blessed. For on that day the just will stand firm against those who tortured and oppressed them, and he who now submits humbly to the judgment of men will arise to pass judgment upon them. The poor and humble will have great confidence, while the proud will be struck with fear. He who learned to be a fool in this world and to be scorned for Christ will then appear to have been wise.

     In that day every trial borne in patience will be pleasing and the voice of iniquity will be stilled; the devout will be glad; the irreligious will mourn; and the mortified body will rejoice far more than if it had been pampered with every pleasure. Then the cheap garment will shine with splendor and the rich one become faded and worn; the poor cottage will be more praised than the gilded palace. In that day persevering patience will count more than all the power in this world; simple obedience will be exalted above all worldly cleverness; a good and clean conscience will gladden the heart of man far more than the philosophy of the learned; and contempt for riches will be of more weight than every treasure on earth.

     Then you will find more consolation in having prayed devoutly than in having fared daintily; you will be happy that you preferred silence to prolonged gossip.

     Then holy works will be of greater value than many fair words; strictness of life and hard penances will be more pleasing than all earthly delights.

     Learn, then, to suffer little things now that you may not have to suffer greater ones in eternity. Prove here what you can bear hereafter. If you can suffer only a little now, how will you be able to endure eternal torment? If a little suffering makes you impatient now, what will hell fire do? In truth, you cannot have two joys: you cannot taste the pleasures of this world and afterward reign with Christ.

     If your life to this moment had been full of honors and pleasures, what good would it do if at this instant you should die? All is vanity, therefore, except to love God and to serve Him alone.

     He who loves God with all his heart does not fear death or punishment or judgment or hell, because perfect love assures access to God.

     It is no wonder that he who still delights in sin fears death and judgment.

     It is good, however, that even if love does not as yet restrain you from evil, at least the fear of hell does. The man who casts aside the fear of God cannot continue long in goodness but will quickly fall into the snares of the devil.

The Poems of R.S. Thomas

     DIOCLETIAN became Roman emperor in 284. Under him, the empire experienced its cruelest and most systematic persecution of Christians. To share the load of governance, he made Maximian his co-emperor and Galerius and Constantius junior emperors. To bind Galerius to himself, Diocletian gave him his daughter Valeria as a wife, allegedly a Christian.

     In 298 Diocletian required that all soldiers and imperial officials sacrifice to the heathen gods. Five years later, junior emperor Galerius, who was a cruel man and hated Christianity, met with his father-in-law in Nicomedia and urged him to persecute Christians more harshly.

     At first Diocletian resisted the idea. To persuade him, Galerius brought learned pagans to the conference. Finally, when the oracle of the sun god at Miletus agreed with Galerius, Diocletian gave in. On this day 24 February 303 he decreed that all who would not serve the gods of Rome should lose their offices, have their property seized, and be demoted if they were persons of rank. He forbade Christians to meet for worship, ordered their churches destroyed, and their holy books burned. As soon as this proclamation was posted, a Christian tore it down, and loudly reproached the emperors. For this, he was roasted alive over a slow fire, but died without uttering a groan. Down came the great church at Nicomedia, and the persecutors burned its books.

     Before the end of the year, Diocletian issued two more proclamations against Christians and Maximian issued a fourth the following year. One ordered the imprisonment of Christian teachers, filling the prisons with bishops and clergy. The next ordered that these prisoners either sacrifice to the pagan gods or be tortured. The third directed that all Christians should be required to sacrifice on pain of torture.

     Christians suffered terribly, especially in the eastern empire. Some were thrown to wild beasts, others burned alive or roasted on griddles. Some were skinned or had their flesh scraped from their bones. Others were crucified. A few were tied between trees that were bent so as to meet and, when the branches were released, the force ripped these victims limb from limb. Eventually the Romans wearied of this and set the remaining Christians to work in mines or gave them menial jobs. In many instances, they gouged out an eye or maimed a hand or foot before sending the workers off. From this period come many notable martyrs, including the young girl, Agnes of Rome.

Click here to go to source

     When you come, bring the cloak that I left with Carpus at Troas. --- 2 Timothy 4:13.

     We are taught in this passage how similar one child of God is to another. ( Spurgeon's Sermons on New Testament Men, Book 2 (C.H. Spurgeon Sermon Series , No 2) ) We look on Abraham, Isaac, and Jacob as being great and blessed—we think that they lived in a higher region than we do. We cannot think that if they had lived in these times they would have been Abraham, Isaac, and Jacob. We suppose that these are very bad days and that any great height of grace is not easily attainable. But if Abraham, Isaac, and Jacob had lived now, instead of being less, they would have been greater saints—for they only lived in the dawn, and we live in the noon. The apostles are called Saint Peter and Saint Paul. Thus they are set up on an elevated niche. If we had seen Peter and Paul, we would have thought them very ordinary people—wonderfully like ourselves. If we had gone into their daily lives and trials, we would have said, “You are superior to what I am in grace. But somehow you are people like me. I have a quick temper; so have you, Peter. I have a thorn in the flesh; so have you, Paul. I complain of rheumatism, and the apostle Paul, when aged, feels the cold and wants his cloak.”

     The Bible is not intended for transcendental, superelevated souls—it is an everyday book. These people were everyday people, only they had more grace, but we can get more grace as well. The fountain at which they drew is as full and free to us as to them. We only have to believe in their fashion and trust to Jesus in their way, and although our trials are the same as theirs, we will overcome.

     I like to see religion brought out in everyday life. Tell me about the godliness of your shop, your counter, and your kitchen. Let me see how grace enables you to be patient in the cold or joyful in hunger or industrious in labor. Grace is no common thing, yet it shines best in common things. To preach a sermon or sing a hymn is a paltry thing compared with the power to suffer cold and hunger and nakedness for Christ’s sake.

     Courage then, fellow pilgrim, the road was not smoothed for Paul any more than it is for us. There was no royal road to heaven in those days other than there is now. They had to go through sloughs and bogs and mire as we do still. But they have gained the victory at last, and even so shall we.
--- C. H. Spurgeon

Take Heart: Daily Devotions with the Church's Great Preachers

     On February 24, 1208 Francis of Assisi attended Mass in the little church of Saint Mary of the Angels. The priest read from Matthew’s Gospel, chapter 10: Jesus sent out the twelve apostles with these instructions: You received without paying, now give without being paid. Don’t take along any gold, silver, or copper coins. And don’t carry a traveling bag or an extra shirt or sandals.

     Those verses so moved Francis that he resolved to become an itinerant evangelist in the mold of the original apostles. He shared his burden with a few followers, and they devised a simple strategy: to wander through the country as poor men, preaching the gospel and attending those with needs. Francis put his thoughts into writing and traveled to Rome, seeking endorsement from Pope Innocent III. The pope hesitated. “My son,” he said, “your plan of life seems too hard and rough.” But he eventually acquiesced, and Francis later wrote: When the Lord entrusted brothers to me, nobody told me how to treat them, but the Most High revealed to me personally that I ought to live according to the norms of the Holy Gospel. I had it all written down in a few simple words, and the lord Pope approved it. And those who wished to embrace the life gave the poor everything they had and contented themselves with a tunic patched inside and out, and a belt and some underclothes. And we did not wish for anything more.

     Within eight years Francis’s order numbered 5,000 men, and by the time he died from tuberculoid leprosy in his mid-forties, he was so beloved that his followers feared the masses would steal his body. So they entombed him beneath the altar of the Basilica of Saint Francis under a slab of granite, gravel, ten welded bands of iron, a 190-pound grill, and a 200-pound rock. They buried him so well, in fact, that his coffin wasn’t discovered until the 19th century. His followers, however, continued his mission, and today the Franciscan Order in all its branches is the largest religious order in the Roman Catholic Church.

     As you go, announce that the kingdom of heaven will soon be here. … You received without paying, now give without being paid. Don’t take along any gold, silver, or copper coins. And don’t carry a traveling bag or an extra shirt or sandals or a walking stick.
--- Matthew 10:7-10.

On This Day 365 Amazing And Inspiring Stories About Saints, Martyrs And Heroes

          Morning - February 24

     “I will cause the shower to come down in his season; there shall be showers of blessing.” --- Ezekiel 34:26.

     Here is sovereign mercy—“I will give them the shower in its season.” Is it not sovereign, divine mercy?—for who can say, “I will give them showers,” except God? There is only one voice which can speak to the clouds, and bid them beget the rain. Who sendeth down the rain upon the earth? Who scattereth the showers upon the green herb? Do not I, the Lord? So grace is the gift of God, and is not to be created by man. It is also needed grace. What would the ground do without showers? You may break the clods, you may sow your seeds, but what can you do without the rain? As absolutely needful is the divine blessing. In vain you labour, until God the plenteous shower bestows, and sends salvation down. Then, it is plenteous grace. “I will send them showers.” It does not say, “I will send them drops,” but “showers.” So it is with grace. If God gives a blessing, he usually gives it in such a measure that there is not room enough to receive it. Plenteous grace! Ah! we want plenteous grace to keep us humble, to make us prayerful, to make us holy; plenteous grace to make us zealous, to preserve us through this life, and at last to land us in heaven. We cannot do without saturating showers of grace. Again, it is seasonable grace. “I will cause the shower to come down in his season.” What is thy season this morning? Is it the season of drought? Then that is the season for showers. Is it a season of great heaviness and black clouds? Then that is the season for showers. “As thy days so shall thy strength be.” And here is a varied blessing. “I will give thee showers of blessing.” The word is in the plural. All kinds of blessings God will send. All God’s blessings go together, like links in a golden chain. If he gives converting grace, he will also give comforting grace. He will send “showers of blessing.” Look up to-day, O parched plant, and open thy leaves and flowers for a heavenly watering.


          Evening - February 24

     “O Lord of hosts, how long wilt thou not have mercy upon Jerusalem? … And the Lord answered the angel … with good words and comfortable words.” --- Zechariah 1:12,13.

     What a sweet answer to an anxious enquiry! This night let us rejoice in it. O Zion, there are good things in store for thee; thy time of travail shall soon be over; thy children shall be brought forth; thy captivity shall end. Bear patiently the rod for a season, and under the darkness still trust in God, for his love burneth towards thee. God loves the church with a love too deep for human imagination: he loves her with all his infinite heart. Therefore let her sons be of good courage; she cannot be far from prosperity to whom God speaketh “good words and comfortable words.” What these comfortable words are the prophet goes on to tell us: “I am jealous for Jerusalem and for Zion with a great jealousy.” The Lord loves his church so much that he cannot bear that she should go astray to others; and when she has done so, he cannot endure that she should suffer too much or too heavily. He will not have his enemies afflict her: he is displeased with them because they increase her misery. When God seems most to leave his church, his heart is warm towards her. History shows that whenever God uses a rod to chasten his servants, he always breaks it afterwards, as if he loathed the rod which gave his children pain. “Like as a father pitieth his children, so the Lord pitieth them that fear him.” God hath not forgotten us because he smites—his blows are no evidences of want of love. If this is true of his church collectively, it is of necessity true also of each individual member. You may fear that the Lord has passed you by, but it is not so: he who counts the stars, and calls them by their names, is in no danger of forgetting his own children. He knows your case as thoroughly as if you were the only creature he ever made, or the only saint he ever loved. Approach him and be at peace.

Morning and Evening

          SAVIOR, TEACH ME, DAY BY DAY

     Jane E. Leeson, 1807–1882

     If anyone loves Me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.
(John 14:23)

     It is wonderful to have experienced God’s gift of love in days past, but the real challenge of victorious Christian living is knowing God in a new and fresh way each day. This is what gives our lives zest and enables us to face any new challenge. But this daily learning about our Savior is more than merely pursuing theological knowledge. Biblical knowledge must always be joined with a loving relationship with Christ, since knowledge in itself can easily develop into a false spiritual pride. For many of us, our greatest need is simply to be reminded of what we already know and to translate our knowledge into loving action. Our love for God is not really genuine until we have learned to share it with others.

     There are numerous laws on the statute books of our land that attempt to teach us to be better people. The Christian, however, is also governed by two other basic commands: “Thou shalt love the Lord, thy God, with all thy soul, and with all thy mind … thou shalt love thy neighbor as thyself” (Matthew 22:37, 39). And even beyond this, we are to treat one another with the same tender spirit that we have experienced from our Lord (Philippians 2:5).

     “Savior, Teach Me, Day by Day,” which was originally written for children, spurs us on to the kind of service our Lord was talking about. Its basic theme—learning to love Christ who first loved us—involves a response of action: obedience (stanza 1); “prompt to serve” (stanza 2); “strong to follow” (stanza 3); and living joyously (stanza 4). The hymn was first published in 1842.

     The author, Jane Eliza Leeson, was a rather unknown English writer of religious verse. She was a member of a strange and spurious sect known as the Holy Catholic Apostolic Church. In later life Miss Leeson became a member of the Roman Catholic Church. Yet her one enduring hymn still speaks to each of us of every age:

     Savior, teach me, day by day, love’s sweet lesson to obey; sweeter lesson cannot be, loving Him who first loved me.
     With a child’s glad heart of love, at Thy bidding may I move, prompt to serve and follow Thee, loving Him who first loved me.
     Teach me thus Thy steps to trace, strong to follow in Thy grace, learning how to love from Thee, loving Him who first loved me.
     Love in loving finds employ, in obedience all her joy; ever new that joy will be, loving Him who first loved me.

     For Today: Psalm 18:1; 2 Corinthians 10:17; Philippians 1:9; 1 John 3:18.

     Ask the question, “What have I learned about God during the past few days?” Also, “What new insights do I wish to learn this day?”

Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions

Numbers 32:1-22
Pressing In Or Pigging Out
Jon Courson

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06-11-00

Numbers 30-31
Jon Courson

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06-21-00

Numbers 32-34
Jon Courson

click here
07-05-00

Numbers 31-36
Jon Courson

click here
04-18-12

Jon Courson

Numbers 32-34
Calvary Chapel NM

Skip Heitzig | Calvary Chapel NM

Wholly Following The Lord Numbers 32
s2-087 | 8-22-2015

Be Sure Your Sin Will Find You Out Numbers 32:23
s2-088 | 8-23-2015

Numbers 31-32
m2-084 | 8-26-2015