Results 301 - 320 of 1618
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Results from: Answers On or After: Thu 12/31/70 Author: BradK Ordered by Verse |
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Results | Verse | Author | ID# | |||
301 | what is steadfast in this verse | Ps 51:10 | BradK | 175778 | ||
Hello Buck and welcome to the Forum! That's a great question on Ps. 51:10. The ESV renders it: "Create in me a clean heart, O God, and renew a right spirit within me." Young's Literal Translation reads: "A clean heart prepare for me, O God, And a right spirit renew within me." C.H. Spurgeon in his work, The Treasury of David offers these comments on verse 10: "Renew a right spirit within me. It was there once, Lord, put it there again. The law on my heart has become like an inscription hard to read: new write it, gracious Maker. Remove the evil as I have entreated thee; but, O replace it with good, lest into my swept, empty, and garnished heart, from which the devil has gone out for a while, seven other spirits more wicked than the first should enter and dwell. The two sentences make a complete prayer. Create what is not there at all; renew that which is there, but in a sadly feeble state." Following his Exposition is the EXPLANATORY NOTES AND QUAINT SAYINGS: "Ver. 10. A right spirit. A steadfast spirit, i.e., a mind steady in following the path of duty. French and Skinner." I hope this will be of help. BradK |
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302 | Does God hear a sinners prayer,need scri | Ps 66:18 | BradK | 105020 | ||
real4u, In answer to your question, there are at least a couple of verses I can think of. One may be Psalm 66:18, the other Proverbs 2:24-28ff. I hope this helps. BradK |
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303 | meaning/purpose of life | Ps 73:25 | BradK | 219475 | ||
Hello tls, As C.H. Spurgeon notes in his Puritan Catechism: Q. What is the chief end of man? A. Man’s chief end is to glorify God, (1 Corinthians 10:31) and to enjoy him for ever. (Psalm 73:25, 26) I hope this helps, BradK |
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304 | Different names used for God | Ps 83:18 | BradK | 124324 | ||
Liebschein, This is from Bible.org: Overview of the Names of God in Scripture (1) Elohim: The plural form of EL, meaning “strong one.” It is used of false gods, but when used of the true God, it is a plural of majesty and intimates the trinity. It is especially used of God’s sovereignty, creative work, mighty work for Israel and in relation to His sovereignty (Isa. 54:5; Jer. 32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23; 8:15; Ps. 68:7). Compounds of El: El Shaddai: “God Almighty.” The derivation is uncertain. Some think it stresses God’s loving supply and comfort; others His power as the Almighty one standing on a mountain and who corrects and chastens (Gen. 17:1; 28:3; 35:11; Ex. 6:31; Ps. 91:1, 2). El Elyon: “The Most High God.” Stresses God’s strength, sovereignty, and supremacy (Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25). El Olam: “The Everlasting God.” Emphasizes God’s unchangeableness and is connected with His inexhaustibleness (Gen. 16:13). (2) Yahweh (YHWH): Comes from a verb which means “to exist, be.” This, plus its usage, shows that this name stresses God as the independent and self-existent God of revelation and redemption (Gen. 4:3; Ex. 6:3 (cf. 3:14); 3:12). Compounds of Yahweh: Strictly speaking, these compounds are designations or titles which reveal additional facts about God’s character. Yahweh Jireh (Yireh): “The Lord will provide.” Stresses God’s provision for His people (Gen. 22:14). Yahweh Nissi: “The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for His people (Ex. 17:15). Yahweh Shalom: “The Lord is Peace.” Points to the Lord as the means of our peace and rest (Jud. 6:24). Yahweh Sabbaoth: “The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven (1 Sam. 1:3; 17:45). Yahweh Maccaddeshcem: “The Lord your Sanctifier.” Portrays the Lord as our means of sanctification or as the one who sets believers apart for His purposes (Ex. 31:13). Yahweh Ro’i: “The Lord my Shepherd.” Portrays the Lord as the Shepherd who cares for His people as a shepherd cares for the sheep of his pasture (Ps. 23:1). Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays the Lord as the means of our righteousness (Jer. 23:6). Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom (Ezek. 48:35). Yahweh Elohim Israel: “The Lord, the God of Israel.” Identifies Yahweh as the God of Israel in contrast to the false gods of the nations (Jud. 5:3.; Isa. 17:6). (3) Adonai: Like Elohim, this too is a plural of majesty. The singular form means “master, owner.” Stresses man’s relationship to God as his master, authority, and provider (Gen. 18:2; 40:1; 1 Sam. 1:15; Ex. 21:1-6; Josh. 5:14). (4) Theos: Greek word translated “God.” Primary name for God used in the New Testament. Its use teaches: (1) He is the only true God (Matt. 23:9; Rom. 3:30); (2) He is unique (1 Tim. 1:17; John 17:3; Rev. 15:4; 16:27); (3) He is transcendent (Acts 17:24; Heb. 3:4; Rev. 10:6); (4) He is the Savior (John 3:16; 1 Tim. 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18; 20:28; 1 John 5:20; Tit. 2:13; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1. (5) Kurios: Greek word translated “Lord.” Stresses authority and supremacy. While it can mean sir (John 4:11), owner (Luke 19:33), master (Col. 3:22), or even refer to idols (1 Cor. 8:5) or husbands (1 Pet. 3:6), it is used mostly as the equivalent of Yahweh of the Old Testament. It too is used of Jesus Christ meaning (1) Rabbi or Sir (Matt. 8:6); (2) God or Deity (John 20:28; Acts 2:36; Rom. 10:9; Phil. 2:11). (6) Despotes: Greek word translated “Master.” Carries the idea of ownership while kurios stressed supreme authority (Luke 2:29; Acts 4:24; Rev. 6:10; 2 Pet. 2:1; Jude 4). (7) Father: A distinctive New Testament revelation is that through faith in Christ, God becomes our personal Father. Father is used of God in the Old Testament only 15 times while it is used of God 245 times in the New Testament. As a name of God, it stresses God’s loving care, provision, discipline, and the way we are to address God in prayer (Matt. 7:11; Jam. 1:17; Heb. 12:5-11; John 15:16; 16:23; Eph. 2:18; 3:15; 1 Thess. 3:11). [J. Hampton Keathley 3- The Names of God] I hope this helps, BradK |
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305 | Who are Tabor And Hermon? | Ps 89:12 | BradK | 179038 | ||
Hello Convict, Hopefully these remarks from C.H. Spurgeon in his "Treasury of David will be of help: PSALM 89:12 EXPOSITION. 'Ver. 12. The north and the south thou hast created them. North and south, opposite poles, agree in this—that Jehovah fashioned them. Tabor and Hermon shall rejoice in thy name, that is to say, east and west are equally formed by thee, and therefore give thee praise. Turn to all points of the compass, and behold the Lord is there. The regions of snow and the gardens of the sun are his dominions: both the land of the dawning and the home of the setting sun rejoice to own his sway. Tabor was on the west of Jordan and Hermon on the east, and it seems natural to consider these two mountains as representatives of the east and west. Keble paraphrases the passage thus: — "Both Heman moist, and Tabor lone, They wait on thee with glad acclaim." EXPLANATORY NOTES AND QUAINT SAYINGS. 'Ver. 12. The north and the south thou hast created them. etc. The heights of Huttin, commonly fixed on by tradition as the Mount of Beatitudes, appear a little to the west of Tiberias. Over these the graceful top of Mount Tabor is seen, and beyond it the little Hermon, famous for its dews; and still farther, and apparently higher, the bleak mountains of Gilboa, on which David prayed that there might fall no dew nor rain. A view of the position of Tabor and Hermon from such a situation as that which we now occupied, shewed us how accurately they might be reckoned the "umbilicus terroe" —the central point of the land, and led us to infer that this is the true explanation of the manner in which they are referred to in the Psalm 89:12. It is as if the Psalmist had said North, South, and all that is between —or in other words, the whole land from North to South, to its very centre and throughout its very marrow—shall rejoice in thy name. — [R.M. Macheyne]. Ver. 12. Tabor and Hermon. These hills, the one to the east and the other to the west, in Canaan, were much frequented by the saints of God. David speaks of the sacred hill of Hermon, and compares brotherly love to the dew of it. Psalm 42:6 133:3. And Tabor, yet more eminent for the memorable spot of Christ's transfiguration, and from whence God the Father proclaimed his perfect love and approbation of Jesus as his dear Son. Well might this hymn, therefore, in allusion to those glorious events, call even the holy hills to rejoice in Jehovah's name, Matthew 17:1-5. — [Robert Hawker]." BradK |
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306 | where is this whole psalm? pslm91 1-16 | Ps 91:1 | BradK | 177159 | ||
Hello WL, Not to seem obvious, but the entire 91st Psalm is found within the pages of the Bible?! Were you looking for something else, or could you rephrase your question? C.H. Spurgeon, in his exposition, The Treasury of David makes this note on 91:1: "Ver. 1. He that dwelleth in the secret place of the most High. The blessings here promised are not for all believers, but for those who live in close fellowship with God. Every child of God looks towards the inner sanctuary and the mercyseat, yet all do not dwell in the most holy place; they run to it at times, and enjoy occasional approaches, but they do not habitually reside in the mysterious presence. Those who through rich grace obtain unusual and continuous communion with God, so as to abide in Christ and Christ in them, become possessors of rare and special benefits, which are missed by those who follow afar off, and grieve the Holy Spirit of God. Into the secret place those only come who know the love of God in Christ Jesus, and those only dwell there to whom to live is Christ. To them the veil is rent, the mercyseat is revealed, the covering cherubs are manifest, and the awful glory of the Most High is apparent: these, like Simeon, have the Holy Ghost upon them, and like Anna they depart not from the temple; they are the courtiers of the Great King, the valiant men who keep watch around the bed of Solomon, the virgin souls who follow the Lamb whithersoever he goeth. Elect out of the elect, they have "attained unto the first three", and shall walk with their Lord in white, for they are worthy. Sitting down in the august presence chamber where shines the mystic light of the Sheckinah, they know what it is to be raised up together, and to be made to sit together with Christ in the heavenlies, and of them it is truly said that their conversation is in heaven. Special grace like theirs brings with it special immunity. Outer court worshippers little know what belongs to the inner sanctuary, or surely they would press on until the place of nearness and divine familiarity became theirs. Those who are the Lord's constant guests shall find that he will never suffer any to be injured within his gates; he has eaten the covenant salt with them, and is pledged for their protection." In Him, BradK |
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307 | What should be the focus... | Ps 100:1 | BradK | 138093 | ||
Kalos, How about for starters, Ps. 100: "1 Shout joyfully to the Lord, all the earth. 2 Serve the Lord with gladness; Come before Him with joyful singing. 3 Know that the Lord Himself is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture. 4 Enter His gates with thanksgiving And His courts with praise. Give thanks to Him, bless His name. 5 For the Lord is good; His lovingkindness is everlasting And His faithfulness to all generations." Instead of focusing on our many problems, how about THANKING God! We can thank Him in our supplications- Phil. 4:6 We can thank Him for His faithful character- Ps. 100 We can thank Him in everything- 1 Thess. 5:18 I also thank all of you dear brothers and sisters who have shared and participated on this Forum for years and even as of recent! To all of you, have a very blessed Thanskgiving. Yours In Christ, BradK |
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308 | Who is the author of Psalms 103? | Ps 103:1 | BradK | 175862 | ||
Hello chickforgod, It would be generally agreed that David was the author. C.H. Spurgeon in his "Treasury of David" notes this: PSALM 103:1 TITLE. "A Psalm of David. —Doubtless by David; it is in his own style when at its best, and we should attribute it to his later years when he had a higher sense of the preciousness of pardon, because a keener sense of sin, than in his younger days. His clear sense of the frailty of life indicates his weaker years, as also does the very fainess of his praiseful gratitude." I hope this helps, BradK |
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309 | What are all of His benefits? | Ps 103:2 | BradK | 189894 | ||
Hello wordoer, C.H. Spurgeon gives this exposition in his work, Treasury of David: "PSALM 103:2 EXPOSITION. Ver. 2. Bless the LORD, O my soul. He is in real earnest, and again calls upon himself to arise. Had he been very sleepy before? Or was he now doubly sensible of the importance, the imperative necessity of adoration? Certainly, he uses no vain repetitions, for the Holy Spirit guides his pen; and thus he shews us that we have need, again and again, to bestir ourselves when we are about to worship God, for it would be shameful to offer him anything less than the utmost our souls can render. These first verses are a tuning of the harp, a screwing up of the loosened strings that not a note may fail in the sacred harmony. And forget not all his benefits. Not so much as one of the divine dealings should be forgotten, they are all really beneficial to us, all worthy of himself, and all subjects for praise. Memory is very treacherous about the best things; by a strange perversity, engendered by the fall, it treasures up the refuse of the past and permits priceless treasures to lie neglected, it is tenacious of grievances and holds benefits all too loosely. It needs spurring to its duty, though that duty ought to be its delight. Observe that he calls all that is within him to remember all the Lord's benefits. For our task our energies should be suitably called out. God's all cannot be praised with less than our all. Reader, have we not cause enough at this time to bless him who blesses us? Come, let us read our diaries and see if there be not choice favours recorded there for which we have rendered no grateful return. Remember how the Persian king, when he conld not sleep, read the chronicles of the empire, and discovered that one who had saved his life had never been rewarded. How quickly did he do him honour! The Lord has saved us with a great salvation, shall we render no recompense? The name of ingrate is one of the most shameful that a man can wear; surely we cannot be content to run the risk of such a brand. Let us awake then, and with intense enthusiasm bless Jehovah." "Ver. 2. Benefits. The word rendered "benefits" —gemul- means properly an act, work, doing, whether good or evil, Psalm 137:8; and then, desert, or what a man deserves for his act; recompense. It is rendered deserving in Jud 9:16; benefit, as here, in 2 Chronicles 32:25; desert, Psalm 28:4; reward, Psalm 94:2 Isaiah 3:11 Obadiah 1:15; recompense, Proverbs 12:14 Isaiah 35:4 59:18 66:6 Jeremiah 51:6 Lamentations 3:64 Joe 3:4,7. The proper reference here is to the Divine dealings, to what God had done, as a reason for blessing his name. His dealings with the Psalmist had been such as to call for praise and gratitude. What those dealings particularly were he specifies in the following verses. [Albert Barnes.] I hope this helps, BradK |
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310 | Who is Melchizedek? | Ps 110:7 | BradK | 221964 | ||
Hello Nextman, Ps. 110:4 takes us back to Gen 14:18-20, where we read in vs. 18, " And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High." (NASB) Form this we do know "he was a priest of God". Beyond that very little is said of him in scripture. Heb. 7:3 tells us, " Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually." I hope this helps, BradK |
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311 | Bless the name of Jesus too? | Ps 113:2 | BradK | 222757 | ||
Hello karis05, You are correct that we are told- as in Psalm 113:2, "Blessed be the name of the LORD From this time forth and forever." (NASB) There is no verse with the exact words, "bless the name of Jesus". In the NT, Luke 1:68 says, "Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people," Rom. 1:25 states, "...the Creator, who is blessed forever..." I hope this helps, BradK |
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312 | 1 Samuel 15:3 - a loving God? | Ps 115:3 | BradK | 157487 | ||
Hi Rob, Your question is certainly not without merit! I can understand your concern. Let me answer it by first asking you some questions and then by looking at a few , specific attributes of God:-) You said you're starting to loose faith!? I would ask in Whom is your faith? What is your faith based upon? Is it upon the Lord Jesus Christ and His all-sufficiency? Have you placed your faith and trust in Him? (Rom. 10:9-10) Islam and Biblical Christianity serve 2 entirely different gods! We need to recognize a couple of things: 1. God is sovereign (Ps. 115:3). This means He is not dependent upon any outside forces nor is He beholden to His creation. Read Romans 9:13-21. Verse 16 reads: "So then it does not depend on the man who wills or the man who runs, but on God who has mercy." 2. God is holy! A.W. Pink writes, "In Scripture He is frequently styled "The Holy One": He is so because the sum of all moral excellency is found in Him. He is absolute Purity, unsullied even by the shadow of sin. "God is light, and in Him is no darkness at all" (1 John 1:5). Holiness is the very excellency of the Divine nature: the great God is "glorious in holiness" (Ex. 15:11). Therefore do we read, "Thou art of purer eyes than to behold evil, and canst not look on iniquity" (Hab. 1:13)." God’s holiness is manifested in His works. "The Lord is righteous in all His ways, and holy in all His works" (Ps. 145:17). God’s holiness is manifested in His law. That law forbids sin in all of its modifications: in its most refined as well as its grossest forms, the intent of the mind as well as the pollution of the body, the secret desire as well as the overt act. Therefore do we read, The law is holy, and "the commandment holy, and just, and good" (Rom. 7:12). God’s holiness is manifested at the Cross. Wondrously and yet most solemnly does the Atonement display God’s infinite holiness and abhorrence of sin. How hateful must sin be to God for Him to punish it to its utmost deserts when it was imputed to His Son! We often confuse the love of God- the attribute of His being Love with that of His wrath. That is, He is a God of love, but His love allows- rather demands - that He be wrathful as well. Again, A.W. Pink writes, "There are three things told us in Scripture concerning the nature of God. First, "God is spirit" (John 4:24). In the Greek there is no indefinite article, and to say "God is a spirit" is most objectionable, for it places Him in a class with others. God is "spirit" in the highest sense. Because He is "spirit" He is incorporeal, having no visible substance. Had God a tangible body, He would not be omnipresent, He would be limited to one place; because He is spirit He fills heaven and earth. Second, God is light (1 John 1:5), which is the opposite of "darkness." In Scripture "darkness" stands for sin, evil, death; and "light" for holiness, goodness, life. God is light, means that He is the sum of all excellency. Third, "God is love" (1 John 4:8). It is not simply that God "loves," but that He is Love itself. Love is not merely one of His attributes, but His very nature. There are many today who talk about the love of God, who are total strangers to the God of love." In contrast, His wrath can be understood by this: "It is sad to find so many professing Christians who appear to regard the wrath of God as something for which they need to make an apology, or at least they wish there were no such thing. While some would not go so far as to openly admit that they consider it a blemish on the Divine character, yet they are far from regarding it with delight, they like not to think about it, and they rarely hear it mentioned without a secret resentment rising up in their hearts against it. Even with those who are more sober in their judgment, not a few seem to imagine that there is a severity about the Divine wrath which is too terrifying to form a theme for profitable contemplation. Others harbor the delusion that God’s wrath is not consistent with His goodness, and so seek to banish it from their thoughts. Now the wrath of God is as much a Divine perfection as is His faithfulness, power, or mercy. It must be so, for there is no blemish whatever, not the slightest defect in the character of God; yet there would be if "wrath" were absent from Him!" Because God is holy, He hates all sin; And because He hates all sin, His anger burns against the sinner: (Psalm 7:11., Is. 48:9). In 1 Sa. 15:3, God is merely being faithful to his Word and what He promised to His people, Israel. I hope this helps, BradK |
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313 | How do I ask? | Ps 115:3 | BradK | 160993 | ||
Hi Jason, We need to remember God can heal anyone He chooses! It is soley His perogative. It may not be his will- it wasn't for my mother. He is still God and deserving of our worship. You can seek the Lord in prayer and ask. Consider Job. Regardless, let me leave you with Phil. 4:6-7: "Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus." I hope this helps, BradK |
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314 | Healing | Ps 115:3 | BradK | 160997 | ||
Hi Jason, That is a good question. Let me answer it this way: Yes, Jesus and His disciples performed miracles and signs. However, they were done more for authenticating that Jesus was the Messiah than for the sake of healing the afflicted. In other words, the primary purpose of the miracles (healing) was not for the benefit of the recipient. It was to show forth that Christ was indeed God in the flesh! The miracles of the disciples was similar in that they showed that they were truly Christs' "sent ones". Despite what popular "Word of Faith" teaching may proclaim, "Come and receive your miracle", this was not the teaching of scripture or a view held by the Orthodox Church. It is relatively new and is primarly held by 20th and 21st century American Christian churches- who are benefactors of the US being the most prosperous country on earth! Jason, Jesus can and does heal, but there is unfortunately no magic formula to apply. God is not a vending machine. It may or may not be His will to heal your grandma. Look at Romans 8:28: "And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose." We may not immediately understand Gods' purpose, and loosing a loved one is not fun. However, God is a God of comfort, "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God." ( 2 Cor. 1:3-4) Lastly, my friend, consider Job 13:15 when he said, "Though He slay me, I will hope in Him." We could substitute, "though He take my loved one, my spouse, my grandmother, though I have cancer, etc" The questions is: Do we trust Him despite our circumstances? Speaking the Truth in Love, BradK |
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315 | Ananias and Sapphira's death | Ps 115:3 | BradK | 161953 | ||
Dear gummy bear, The question is not whether it is reasonable for God to act a certain way or not. But, I'll answer your questions with this: God is sovereign! Ps 115:3- "But our God is in the heavens; He does whatever He pleases." You can also read Romans 9:14-23. Acts 5:2 answers your next question. Speaking the Truth in Love, BradK |
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316 | How is this justified? | Ps 115:3 | BradK | 170590 | ||
Hi total blonde, This is a fairly common question, and I think one of the challenges is that we tend to look at it from our perpective rather than God's. (Rom. 9:20) This issue deals predominantly wiht the Sovereingty of God. The late A.W. Pink wrote this: "THE SOVEREIGNTY OF GOD The sovereignty of God may be defined as the exercise of His supremacy. Being infinitely elevated above the highest creature, He is the Most High, Lord of heaven and earth. Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases. None can thwart Him, none can hinder Him. So His own Word expressly declares: "My counsel shall stand, and I will do all My pleasure" (Isa. 46:10); "He doeth according to His will in the army of heaven, and the inhabitants of the earth: and none can stay His hand" (Dan. 4:35). Divine sovereignty means that God is God in fact, as well as in name, that He is on the Throne of the universe, directing all things, working all things "after the counsel of His own will" (Eph. 1:11). Rightly did the late Mr. Spurgeon say in his sermon on Matthew 20:15: There is no attribute more comforting to His children than that of God’s Sovereignty. Under the most adverse circumstances, in the most severe trials, they believe that Sovereignty has ordained their afflictions, that Sovereignty overrules them, and that Sovereignty will sanctify them all. There is nothing for which the children ought more earnestly to contend than the doctrine of their Master over all creation—the Kingship of God over all the works of His own hands—the Throne of God and His right to sit upon that Throne. On the other hand, there is no doctrine more hated by worldings, no truth of which they have made such a football, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth, and we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter; then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. But it is God upon the throne that we love to preach. It is God upon His throne whom we trust." I hope this helps, BradK |
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317 | Can prayer change perfect will of God? | Ps 115:3 | BradK | 194956 | ||
Hello omimotoni, As I understand you, yes it would be correct. God is sovereign and immutable. Nothing changes Him or His will (Mal. 3:6). Prayer certainly does not change God, but it changes us (Oswald Chambers). Speaking the Truth in Love, BradK |
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318 | How does Ish 45:11 fit in? | Ps 115:3 | BradK | 195031 | ||
Hello omimotoni, What does the chapter and passage of Is. 45 say in context? We have to be careful about proof-texting! I believe if you read the following verses, 11 and 12 it should answer. Again, prayer does not change God, it changes us. God is still sovereign and Immutable! Speaking the Truth in Love, BradK |
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319 | Thank you Brad | Ps 115:3 | BradK | 195092 | ||
Hello omimotoni, I appreciate brother Doc's reply to you! Here's a bit of additional perspective. I belive you're referring to 2 Kings 20:1-6- "In those days Hezekiah became mortally ill. And Isaiah the prophet the son of Amoz came to him and said to him, "Thus says the LORD, 'Set your house in order, for you shall die and not live.'" "Return and say to Hezekiah the leader of My people, 'Thus says the LORD, the God of your father David, "I have heard your prayer, I have seen your tears; behold, I will heal you. On the third day you shall go up to the house of the LORD" Warren Wiersbe makes this observation: "Bible students have debated for years whether Hezekiah should have prayed for healing and whether his recovery was God’s perfect will or His permissive will. Sometimes God does answer prayer when the answer is not the best thing for us (see Ps. 106:15). Those who feel Hezekiah was wrong, point out that the king’s final fifteen years involved his sinful alliance with the Babylonians (20:12–21) and also the birth of Manasseh, who turned out to be Judah’s most wicked king (chap. 21). Had Hezekiah died, Judah would have been spared the Babylonian compromise and the evil reign of Manasseh. However, Manasseh did repent and serve the Lord (2 Chron. 33:11–19)." [Warren W. Wiersbe, Wiersbe's Expository Outlines on the Old Testament] I hope this helps, BradK |
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320 | God talking? | Ps 119:1 | BradK | 101862 | ||
Honeybaby265, If we're walking with the Lord in intimate fellowship, we should hear Him through our prayer life and the study of His Word. Romans 12:1-2 instructs us to "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect." Specifically, Psalm 119 contains a great deal of "how" God speaks to us! additionally, Psalm 37:4-5 says: "Delight yourself in the Lord; And He will give you the desires of your heart. Commit your way to the Lord,Trust also in Him, and He will do it." Heb.4:12 tells us "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart." In regards to prayer, Oswald Chambers has said that prayer changes us. Andrew Murray makes the observation that prayer is the fruit of abiding in Christ. Lastly, as we humble and submit ourselves, I believe God can speak to us through the wise counsel of other believers (Prov. 12:15). Speaking the Truth in Love, BradK |
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