“The Lord of life will not tolerate senseless death whether through abortion or neglect of our missionary commission. Both rebellious sins result in billions dying. The killing of unborn babies and the reluctance to spend ourselves that the unreached may be born again are equal and connected evils: both would rather others die, unprotected or unwarned, than be inconvenienced. If we do nothing about the unborn and the unreached, if we do not respond to God’s command to fight for life, then we break covenant with Him, scoff at His messengers, and the wrath of God will rise until there is no remedy. With the blood of 50 million unborn on our hands and the blood of 3.15 billion unreached on our heads, surely wrath is nigh and remedy runs out.
“The enemy is most vile in his demonic success when he succeeds in getting us to kill our own. How many future missionaries lie buried in tiny graves? How many unreached will die because a ‘Christian’ nation aborted our own missionaries? A less decried corporate murder, another abortion campaign, is the emasculation of men. Men were born to fight, and the spirit behind homosexuality denies masculinity and seeks to kill the warrior spirit. If the enemy can get us to kill our own children and emasculate our own men, he can sit back in demonic satisfaction as we destroy ourselves and no one lives so that the nations may not die. There are on average seven single missionary women for every one single missionary man. Where are the missionary men? Have we killed them in the cradle of the womb or the cradle of culture, media, and caricature?
“What if there is a deeper core to the travesties of abortion and homosexuality? What if the implications are so much bigger than our ‘rights,’ ‘convenience,’ or ‘pleasure’? What if these issues are about the nations and the glory of God among all peoples? What if by getting us to kill our children and neuter our men, the devil knows he can hold unreached people captive and death will reign both at home and abroad? Maybe there is yet one last remedy for wrath. Maybe the fate of the unborn, unchallenged, and unreached are all connected. Perhaps as we fight for the abolition of abortion, the warrior masculinity of men, and the glory of God among all peoples, God will have mercy on our land and hold back the winepress of His wrath.” —Dick Brogden, in Missionary God, Missionary Bible (emphasis mine)
This is a weekly series with things I’m reading and pondering from Charles Spurgeon. You can read the original seed thought here, or type “Thursdays With Spurgeon” in the search box to read more entries.
The Best Study To Expand Your Mind
The highest science, the loftiest speculation, the mightiest philosophy that can ever engage the attention of a child of God is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father. … It is a subject so vast that all our thoughts are lost in its immensity, so deep that our pride is drowned in its infinity. …
But while the subject humbles the mind, it also expands it. He who often thinks of God will have a larger mind than the man who simply plods around this narrow globe. …
Nothing will so enlarge the intellect, nothing so magnify the whole soul of man as a devout, earnest, continued investigation of the great subject of the Deity. …
There is one name on which mutability can never be written. One heart never can alter. That heart is God’s; that name Love.
From The Immutability Of God
The vastness—the infiniteness—of God is something which should much consume us! The psalmists frequently write of the time they spent meditating on God and His awesomeness.
That word “meditate” means to mull something over and over in your mind; literally, it means “to hum.” Perhaps that’s why the psalms were written as songs, so that it would be easier for people to hum their pondering on how majestic our All-Powerful, All-Loving God is.
It’s not about the quantity of your Bible reading, but it’s about the quality of your reading. And it’s about what you do with what you have read. Soak in it. Meditate on it. Hum it over and over again throughout the day. Let the truth of God’s majesty lift your mind and spirit to new heights!
This is truly the greatest topic on which you can muse. The illumination of God will expand your mind like no other study in the world can.
The name יהוה (yhwh) is known as the Tetragrammaton, and was probably pronounced as Yahweh. In the Old Testament, it is the proper name of God and is the most common term used to refer to Him (e.g., Gen 4:1). Exodus 3:13–15 connects this name with the verb הָיָה (hayah) “to be”; in this passage, God uses two related names for Himself that are not used elsewhere in the Bible: אֶהְיֶה אֲשֶׁר אֶהְיֶה (ehyeh asher ehyeh, “I am who I am”) and the abbreviated אֶהְיֶה (ehyeh, “I am”), and declares that יהוה (yhwh) is His name. By the time that the Septuagint version of the Torah was translated in the third century bc, Jews avoided pronouncing the Tetragrammaton to avoid committing blasphemy; in reading the Scriptures, the name אֲדֹנָי (adonay, “Lord”) was substituted, and the Septuagint translated this with the Greek word κύριος (kyrios, “Lord”). In English translations of the Bible, יהוה (yhwh) is usually represented as “the Lord,” using capital or small-capital letters to distinguish it from “Lord” as a translation for other Hebrew words. The English representation of this name as “Jehovah” is based on a misunderstanding of a scribal convention that combined the consonants of יהוה (yhwh) with the vowels of אֲדֹנָי(adonay) to remind the reader to pronounce Adonai in place of the Tetragrammaton.
Compound names with יהוה (yhwh)
Sometimes the name יהוה (yhwh) was combined with other terms characterizing God to produce a compound name. The most important of these is יְהוָה צְבָאוֹת (yhwh tseva’oth, “YHWH of Hosts”; e.g., 1 Sam 1:11), which expresses God’s position as the leader of the armies of heaven. Some compound names involving יהוה (yhwh) are translated in the King James Version or in other English translations using the erroneous representation “Jehovah.”
אֱלֹהִים (elohim) and Related Words
Hebrew אֱלֹהִים (elohim) is by far the most common member of a small group of Hebrew and Aramaic words used to refer to God and other deities. This word is plural in form, but is most often used with singular meaning as a name for the one God of Israel; in this meaning, it occurs with singular verbs (e.g., Gen 1:1). It can also be used with plural meaning to refer to deities of polytheistic belief; in this case, any verbs and adjectives that go with it are plural (e.g., Deut 13:13).
The other words in this family also refer either to the one God or to a polytheistic deity. These are Hebrew אֵל (el, “god”; e.g., Num 12:13; Deut 32:12), Hebrew אֱלוֹהַּ (eloha, “god”; e.g., Job 11:7; Dan 11:38), and Aramaic אֱלָהּ (elah, “god”; e.g., Ezra 6:3; Dan 6:7).
Compound Names with El
Hebrew El (“God”) sometimes occurs with other terms in compound names for God. These compound names differ from one another in several ways. For example, the name אֵל שַׁדַּי (el shadday) combines El with the word שַׁדַּי (shadday), which also occurs by itself as a name for God—often translated “Almighty.” The compound name El Shaddai is not frequent, but does occur in several passages (e.g., Gen 17:1; Ezek 10:5). By contrast, the name אֵל רֳאִי (el ro’iy) “God of seeing, God who sees me” occurs only in Gen 16:13, and רֳאִי (ro’iy) does not occur independently as a name of God.
אָדוֹן (adon) and אֲדֹנָי (adonay)
The Hebrew word אָדוֹן (adon, “master, lord”) is not specifically a divine title. It can be used of humans, indicating a person who has authority (e.g., Judg 19:11; Gen 45:8). It is sometimes used to describe God, emphasizing His authority (e.g., Josh 3:13).
The divine title אֲדֹנָי (adonay) is related to אָדוֹן (adon) and is used only of God (e.g., Psa 2:4). Its form is very close to and may be derived from אֲדֹנַי (adonay, “my lords”), which is simply the plural of אָדוֹן(adon) followed by a first-person singular suffix (e.g., Gen 19:2); but it has a short a vowel in the suffix while the divine title אֲדֹנָי (adonay) has a long a vowel. The divine title may have originated as a respectful title used to address God (e.g., Exod 4:10), using a plural form to express extra respect. However, in the Old Testament it is used not merely to address God, but also to talk about Him (e.g., 2 Kgs 7:6).
For further details, see this article: Adonai.
The origin of the name שַׁדַּי (shadday) is uncertain, but it is used as a title for God, especially in the book of Job (e.g., Job 13:3). Its original meaning is debated, but it is often translated “Almighty.” It is sometimes combined with אֵל (el, “god”) in the compound name אֵל שַׁדַּי (el shadday) (e.g., Gen 17:1), but more often occurs alone.
The word עֶלְיוֹן (elyon) means “high, highest”; as a title for God, it is commonly translated “Most High.” It most often occurs alone (e.g., Psa 91:1), but also occurs in compounds with other names of God, including El(e.g., Gen 14:18–22), YHWH (e.g., Psa 7:17), and Elohim (e.g., Psa 57:2).
For further details, see this article: El Elyon.
A variety of other names and titles are used for God. A few examples include צוּר (tsur, “Rock”; e.g., Isa 17:10), רֹעֵה (ro’eh) (“Shepherd“; e.g., Gen 49:24), and בּוֹרֵא (bore’, “Creator”; e.g., Isa 40:28). In Psalm 68:4, the Masoretic Text refers to him as “Rider through the Desert”; this is sometimes taken to be a modification of an expression “Rider on the Clouds” which was applied to Ba’al in Ugaritic. In Hosea 2:16, God declares that Israel will no longer call Him בַּעֲלִי (ba’aliy) “my master, my Ba’al” but will instead call him אִישִׁי (ishiy, “my husband”); these names are not used elsewhere in the Old Testament.
Please check out my review of the Faithlife Illustrated Study Bible and pick up a copy for yourself.
I have not stopped thanking God for you. I pray for you constantly. (Ephesians 1:16)
What a prayer Paul prayed! He didn’t want his friends just barely eking out an existence, but he desired for their lives to experience explosive growth and joy!
He prayed for them to experience…
I like the way Eugene Peterson captures this prayer in The Message:
That’s why, when I heard of the solid trust you have in the Master Jesus and your outpouring of love to all the followers of Jesus, I couldn’t stop thanking God for you—every time I prayed, I’d think of you and give thanks. But I do more than thank. I ask—ask the God of our Master, Jesus Christ, the God of glory—to make you intelligent and discerning in knowing Him personally, your eyes focused and clear, so that you can see exactly what it is He is calling you to do, grasp the immensity of this glorious way of life He has for His followers, oh, the utter extravagance of His work in us who trust Him—endless energy, boundless strength!
Spiritual leaders should be working for and praying for the ever-growing maturity of those under their care. When they see that growth, they should burst out into grateful prayer. And if they don’t see the growth they anticipated, they should pray in faith believing that maturity will soon be visible.
Let me say it again: The mark of a godly leader is one who is grateful and prayerful of those around him.
This is part 40 in my series on godly leadership. You can check out all of my posts in this series by clicking here.
Even the apostle James says, “Dear brothers and sisters, when troubles of any kind come your way, consider it an opportunity for great joy” (James 1:2). Wait, trials are “an opportunity for great joy”? How can that be?!
→ Trials teach us lessons that we can learn in no other way! ←
How much more mature, and wise, and empathetic would we become if instead of trying to get out of the trials that come our way, we would instead see what we could get out of that trial!
We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation. And this hope will not lead to disappointment. For we know how dearly God loves us, because He has given us the Holy Spirit to fill our hearts with His love. (Romans 5:3-5)
So the next time a trial comes your way, ask the Holy Spirit to show you what lessons you can learn by going through the trial.
In Psalm 50, we read the first-of-twelve psalms written by King David’s handpicked worship leader, a man named Asaph. On the day that Asaph first took up his position as worship leader, David gave him a special song, which definitely influenced Asaph’s songwriting.
Psalm 50 has a pretty easy outline: an introduction in the first six verses, followed by 17 verses of God speaking to His people—speaking to you and me! In between the introduction and God’s speaking is the word selah.
Selah means a time for us to pause and carefully consider. So Asaph is essentially saying, “God is getting ready to speak with us, so we need to selah—pause from what we are doing so that we can pay careful attention to His words!”
Asaph sets the stage in the first verse, telling us that the Mighty One, God, the Lord speaks. The words that are about to be spoken come from THE I AM—the All-Sufficient One, the Omnipotent, the All-Knowing, All-Powerful Ruler of the Universe. Asaph also reminds us that He is coming as THE Judge.
When you hear that THE All-Powerful, All-Knowing One is THE Judge that has summoned you into His courtroom, it’s quite likely that your heart would skip a beat. Especially when God lists some of the sins you and I are guilty of breaking in verses 16-20.
It’s also possible that the news that you have to appear before THE Judge could cause you to rejoice. What? How can we rejoice at that?! David taught Asaph this concept in the song he gave him: God’s people should rejoice over God’s judgments.
You see, in Psalm 50 God says, “I do not rebuke you for your sacrifices, or for all your attempts to follow the rules.” It’s not in the practices of the law that we find salvation.
God doesn’t need our sacrifices, but He wants our hearts.
In order to win our hearts for Himself, THE Judge did something absolutely mind-blowing—THE I AM became flesh like us. And then He became the once-for-all sacrifice for our sins, paying our penalty Himself when He died on the Cross (see Hebrews 2:14-17; 7:17-27).
This is why we can rejoice when we hear we have to stand before THE Judge. When you have placed your faith in what Jesus did for you on the Cross, when THE Judge opens His perfect record book to your page He will read this inscription written in the crimson red blood of Jesus: PAID IN FULL!
This is why we can rejoice at the thought of seeing THE Judge face to face!
Join me next Sunday as we wrap up this summer looking at the Selahs in the Psalms. We plan to restart this series next summer, unless the Judge calls us home before then!