Evening Prayer December 31, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
The brightness of Your Light is like a searchlight that penetrates into the farthest reaches of our souls, exposing every hidden motive and intent of our hearts. You gave us Your Spirit so that we can know the wonderful things You have given us. We are Your children, born of Your Spirit, filled with Your Spirit, and led by Your Spirit. Help us, Lord, to listen to our hearts as we learn to look to Your Spirit which is within us. 
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Matthew 1:4

 
Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon.
Matthew 1:4 Berean Standard Bible (BSB)
 
And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
Matthew 1:4 King James Bible (KJV)
 
Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon,
Matthew 1:4 New English Translation (NET)
 
Ram was the father of Amminadab
The name "Ram" in Hebrew is רָם, which means "high" or "exalted." This name reflects a position of honor or distinction, which is fitting as Ram is part of the genealogy of Jesus Christ. The genealogies in the Bible serve to connect the promises of God through generations, showing His faithfulness. Ram's position in this lineage underscores the continuity of God's plan from Abraham to David, and ultimately to Jesus. Amminadab, whose name means "my kinsman is noble," continues this line of nobility and divine purpose. The genealogical record here is not just a list of names but a testament to God's sovereign orchestration of history.
 
Amminadab the father of Nahshon
Amminadab, as mentioned, means "my kinsman is noble," indicating a heritage of honor and leadership. Nahshon, whose name means "enchanter" or "oracle," was a significant figure in Israel's history. He was a leader of the tribe of Judah during the Exodus and played a crucial role in the wilderness journey. According to Jewish tradition, Nahshon was the first to step into the Red Sea, demonstrating faith and courage. This act of faith is emblematic of the spiritual leadership expected from the tribe of Judah, from which King David and ultimately Jesus would come. The mention of Nahshon in this genealogy highlights the importance of faith and leadership in God's redemptive plan.
 
Nahshon the father of Salmon
Salmon, whose name means "peaceable" or "clothed," is another link in the chain leading to the Messiah. The name suggests a person of tranquility and righteousness, qualities that are essential in the lineage of Christ. Salmon is traditionally believed to have married Rahab, the Canaanite woman who showed great faith in the God of Israel and was spared during the conquest of Jericho. This union is significant as it demonstrates God's grace and the inclusion of Gentiles into His covenant people. Salmon's place in the genealogy is a reminder of God's redemptive work through unexpected and diverse individuals, culminating in the birth of Jesus, the Prince of Peace.
 
Berean Study Bible
 
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Aram, Aminadab, Naasson, and Salmon are all ancestors in the lineage of Jesus Christ, tracing back through King David to Abraham.
 
Aram (or Ram) was the son of Hezron and father of Aminadab.
 
Aminadab (or Amminadab) was the father of Naasson.
 
Naasson (or Nahshon) was a leader from the tribe of Judah during the Exodus from Egypt and is noted for his role in the census of Numbers 1:7.
 
Salmon was the father of Boaz, who would later marry Ruth, an ancestor of King David.
 
This verse is part of a larger list that serves several purposes:
 
Historical Context: It places Jesus within Jewish history, showing his descent from notable figures and linking him directly to Abraham, the father of the Jewish nation.
 
Legitimacy: It asserts Jesus's legal right to the throne of David, fulfilling Old Testament prophecies that the Messiah would come from David's line.
 
Symbolism: Each name in the genealogy can have symbolic or theological significance, though in this specific verse, the focus is more on establishing lineage.
 
Inclusivity: The genealogy includes women and individuals from various backgrounds, which was somewhat unusual for genealogies of the time, hinting at the universal scope of Jesus's mission.
 
Remember, interpretations can vary, and different Christian traditions might emphasize different aspects of these genealogies. However, the primary function of Matthew 1:4 within the text is to continue the lineage from Abraham to Jesus, emphasizing Jesus's royal and messianic credentials.
 
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I must admit to getting some amusement from watching people tie themselves into knots attempting to align various lists of names with specific periods of time. First, the names in many of these lists aren’t always exact, or complete. Some names get left out for various reasons and other names change from one list to the next. Add to that the problem that life spans tended to be exaggerated by authors for purposes of the story being told, and even the specific time periods can be highly inexact for the same reasons. There are an almost infinite number of rabbit holes we can fall into in the Old Testament. Best they be avoided as much as possible, the time much better spent attempting to glean the message the stories are attempting to convey.
 
*****************
 
And Aram begat Aminadab — Of these, to Jesse, little is said in Scripture, for either they lived in slavery in Egypt, or in trouble in the wilderness, or in obscurity in Canaan before the kingdom was settled. Naasson, as we learn Num_1:7, was head of the house of Judah, not, as some through mistake have affirmed, when the Israelites entered Canaan, but when they were numbered and marshalled in the wilderness of Sinai, in the second year after they were come out of Egypt. Accordingly, in the catalogue given 1Ch_2:10, he is termed prince of the children of Judah, where Salmon his son is called Salma.
 
Joseph Benson’s Commentary on the Old and New Testaments
 
 

Morning Prayer December 31, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
Why is it that some of the most prominent displays of Christians (so-called) are nude photos, drunken parties, and so forth, of celebrities? Are we truly holding these up as true examples of what it means to be a Christ follower today? Is this what Christian witness is all about? Lord, we so need You to bring us to our knees. Your people are in desperate need of repentance. We are also in desperate need of Your renewal and revival. Cleanse us of this evil, Lord. Wash us of this filth that we've been wallowing in and raise up Your Church to be the true Church Triumphant.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen
 

Evening Prayer December 30, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
We have to wonder if we'll ever get in sync with how You view things. Thing that bring us pleasure are often the things that bring You sadness, while the things that cause You to break out into laughter are often the things we get upset and bent out of shape over. As the psalmist tells us, Lord, You laugh at the antics of nations and rulers as they rage against You If such brings You amusement, why do we allow ourselves to be filled with anger over it? We claim we've read the last chapter in the Bible, we claim we know how it's all going to end, yet we allow these things to upset us? Is it possible, Lord, that we don't really understand? Teach us, Lord, that we may truly believe, and live what we believe. Open our eyes, our ears, our hearts, and our minds, to see things more clearly, as You do.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Matthew 1:3

 

Judah was the father of Perez and Zerah by Tamar, Perez the father of Hezron, and Hezron the father of Ram.
Matthew 1:3 Berean Standard Bible (BSB)
 
And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
Matthew 1:3 King James Bible (KJV)
 
Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,
Matthew 1:3 New English Translation (NET)
 
Judah
Judah, the fourth son of Jacob and Leah, is a significant figure in biblical history. His name, derived from the Hebrew "Yehudah," means "praise." Judah's lineage is crucial as it leads to King David and ultimately to Jesus Christ, fulfilling the prophecy of the Messiah coming from the tribe of Judah (Genesis 49:10). Historically, Judah's leadership among his brothers and his role in the account of Joseph highlight his importance in the narrative of Israel.
 
was the father of
This phrase, in the genealogical context, signifies the continuation of a lineage. The Greek term "ἐγέννησεν" (egennēsen) is used, which means "begot" or "became the father of." It emphasizes the transmission of heritage and covenant promises through generations, underscoring God's faithfulness in preserving the line through which the Messiah would come.
 
Perez and Zerah
Perez and Zerah were twins born to Judah and Tamar. Their story, found in Genesis 38, is one of redemption and divine providence. Perez, whose name means "breach" or "bursting forth," is particularly significant as he continues the Messianic line. The inclusion of Zerah, whose name means "brightness," highlights the unexpected and often complex nature of God's plans, as Zerah's birth was marked by a surprising turn of events.
 
by Tamar
Tamar, a Canaanite woman, is one of the few women mentioned in Matthew's genealogy. Her account is one of courage and righteousness, as she ensured the continuation of Judah's line despite challenging circumstances. Her inclusion in the genealogy underscores God's grace and the breaking of cultural and social barriers, as well as the theme of redemption and the inclusion of Gentiles in God's plan.
 
Perez the father of Hezron
Perez's son, Hezron, continues the lineage leading to David and Jesus. The name Hezron means "enclosed" or "surrounded by a wall," suggesting protection and strength. This lineage reflects God's sovereign plan and the unfolding of His promises through generations, despite human frailty and sin.
 
and Hezron the father of Ram
Hezron's son, Ram, further extends the genealogical line. The name Ram means "exalted" or "high," indicating a position of honor. This continuation of the line highlights the faithfulness of God in preserving the lineage through which the Savior would come, fulfilling His covenant promises to Abraham, Isaac, and Jacob.
 
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Judah: He is one of the twelve sons of Jacob (also known as Israel), and he is the ancestor of one of the primary tribes of Israel. Judah's story includes significant narrative in Genesis where he has dealings with his daughter-in-law, Tamar.
 
Perez and Zerah: These are twin sons born to Judah from Tamar. Their conception was through an unusual and ethically complex situation described in Genesis 38. Tamar, after being widowed by two of Judah's sons and seeing that Judah did not give her to his third son as was customary, disguised herself as a prostitute and slept with Judah, who did not recognize her. She conceived Perez and Zerah from this union.
 
Tamar: She is noted here as the mother of Perez and Zerah, which is somewhat unusual in genealogies where women are rarely mentioned. Her inclusion in this genealogy highlights several points:
It acknowledges the significant role women played in the lineage of Jesus, even in challenging circumstances.
 
It underscores themes of justice, redemption, and inclusion in God's plan, as Tamar's story involves deceit but also ends with her being vindicated.
 
This verse, by mentioning Tamar, subtly sets the stage for Matthew's theme of inclusivity in the family tree of Jesus, which includes not only kings and priests but also those from varied and sometimes scandalous backgrounds, thereby broadening the scope of who is included in God's redemptive plan.
 
This genealogical record in Matthew 1 serves to establish Jesus' legal and royal lineage from David and Abraham, fulfilling Old Testament prophecies about the Messiah, while also showcasing the human complexities and divine grace interwoven in the ancestry of Jesus.
 
***************
 
One of the dangers we face today, as we attempt to understand the biblical writers, is reading our modern issues and controversies into the scripture text. The writer of Matthew presents us with this difficulty in his specifically naming women in his chronicling of Jesus’ genealogy. It is common these days, I’ve done so myself, to point to the mention of these women as an affirmation of women in general, but is that the writer’s real intent, and is that how his readers would have received it? The answer to both, I believe, must be ‘no.’ The writer names the women because they were participants in specific situation the writer wanted to emphasize, situations best remembered by naming the women involved.
 
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And Judas begat Phares and Zara of Thamar,.... The genealogical account of Christ goes on from Judah in the line of Phares, with whom Zara is mentioned; not because they were twins, for so were Jacob and Esau, and yet the latter is taken no notice of; but it may be because of what happened at their birth, see Gen_38:28. But the line of the Messiah was in Phares, and very rightly is he put in the genealogy of Christ, the Jews themselves being witnesses; who expressly say, that "the Messiah comes from him." These two are said to be begotten of Thamar, daughter-in-law to Judah; who, though she was a Canaanitish woman, has the honour to be named in the genealogy of Christ, who came to save Gentiles as well as Jews: nor can the Jews reproach our Evangelist for putting her into the account; since they themselves frequently acknowledge that the Messiah was to spring from her: they say, (r).
 
"there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.''
 
Jonathan Ben Uzziel on Gen_38:6 says, that Thamar was the daughter of Shem the great.
 
And Phares begat Esrom; called Hezron, Rut_4:18 where the same phrase is used as here. He had another son called Hamul, 1Ch_2:5 but the account proceeds from Phares, in the line of Esrom.
 
And Esrom begat Aram; called Ram in Rut_4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, 1Ch_2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job_32:2 whether the same with Ram or Aram, may be inquired.
 
(r) Shemot Rabba, sect. 30. fol. 131. 4. Caphtor, fol. 122. 1.
 
John Gill’s Exposition of the Bible
 
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The Story of Judah and Tamar
 
“Judah said to his brothers, ‘What will we gain if we kill our brother and cover up his blood? Come, let’s sell him to the Ishmaelite's and not lay our hands on him; after all, he is our brother, our own flesh and blood.’ His brothers agreed.” Genesis 37:26-27
 
The brother whom Judah suggested he and his other brothers sell instead of kill is Joseph. The infamous Joseph, with the many-colored coat, who went on to gain favor with the king and eventually rescue his brothers and father from famine (Genesis 39:2; 45:4-7). But it isn’t Joseph who shows up in the genealogical line of Jesus Christ, it’s Judah. After selling his brother, Judah chose to separate from his brothers and establish his life among the Canaanites, which God warned against. (Genesis 15:16) There, Judah met his wife and began having children. They had three sons, Er (Tamar’s first husband), Onan (Tamar’s second husband), and Shelah (whom Judah refused to give to Tamar in marriage because his first two sons had died.)
 
Judah and his Tamar crossed paths again after Judah joined her as a widow. When Tamar heard he was traveling towards her, she tricked him into sleeping with her by disguising herself as a prostitute. (Genesis 38:13-19) When Judah heard of Tamar’s pregnancy as a result of prostitution, he ordered her to be put to death. (Genesis 38:24) But Tamar sent a message to Judah: “I am pregnant by the man who owns these,’ she said. And she added, ‘See if you recognize whose seal and cord and staff these are.’” Genesis 38:25
 
Judah had left his seal, cord and staff with her as collateral until he delivered the goat he had promised. She could not be found to receive the goat, and so Judah decided to let her keep his possessions rather than risk further association with a prostitute. (Genesis 38:16-19; 20-23) Judah and Tamar, his daughter-in-law, had two twin boys, Perez and Zerah (Genesis 38:27-30). It is through the inclusion of Perez in the genealogical line of Jesus that Tamar appears as well.
 
Who Is Tamar in the Bible?
 
The literal translation of Tamar’s name is “palm tree.” Tamar’s first husband, Er, “was wicked in the LORD’s sight; so the LORD put him to death.” (Genesis 38:7) She was then given to her brother-in-law to bare children with, according to the law of levirate marriage (Duet 25:5-6; Mt. 22:24). (Similar to Ruth, also widowed and appearing in the genealogical line of Jesus. But Boaz was her kinsman-redeemer, not brother-in-law (Ruth 3:12, NIVSB).). Her brother-in-law did not want to bear children with her and went to immoral lengths to avoid it, so the LORD “put him to death also.” (Genesis 38:10) The next brother in line, Shelah, was too young at the time, however, Judah had no intention of giving him to Tamar for fear he would die, too. As we learned above, Tamar tricked Judah into sleeping with her by disguising herself as a prostitute, which resulted in her birthing two twin sons.
 
How Does She Fit into Jesus' Genealogy?
 
Tamar fits into the genealogy of Jesus, the same line as King David, through the twin sons she bore with Judah. Judah’s father was Jacob, Jacob’s father was Isaac, and Isaac’s father was Abraham (Matthew 1:1-3). Perez, one of the twin sons of Tamar and Judah, is in the genealogy of Jesus Christ.
 
“Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram,” Matthew 1:1-3
 
Several verses later, as the genealogical list continues on, is verse 16: “and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.”
 
What Can We Learn from Tamar's Story?
 
Tamar’s story is just one thread woven into the dramatic story of humanity. It reveals the redemptive and compassionate heart of God holding. Tamar, like Ruth, was not one of God’s chosen people. Yet, she is one out of four women mentioned in Jesus’ genealogy. She was not only a Gentile but a woman. Though we are made in His image, God does not play favorites, and Jesus came to save us all. Our sinfulness is never a surprise to the Sovereign Father and Savior of the world. We live in a fallen world, and though we are far removed from Tamar and the ancient people in her story, we live through our own drama and bear deep scars from the consequences …  some at our own hands and some at the hands of others.
 
Jesus loves us regardless of our dysfunctional messes. He never loves us less, no matter how much of a twisted genealogical line we’ve woven, addictive past we claim, or record littered with crimes we carry. The consequences are painful, but Christ’s love remains pure. We are always forgiven and never loved less. “Jesus takes away the old reputation,” writes Jon Bloom, writer for desiringGod.com, “In Jesus, your past sin or the abuse and injustice you’ve suffered, and the ways you’ve viewed yourself and others have viewed you because of it, is not who you are.”
 
Tamar is one story of many in Jesus’ earthly family line. He could have chosen any family He wanted, but in a remarkable way He chose to know and understand humanity on every level, He came right into a dysfunctional family line. It shows us we’re all dysfunctional on some level. Whether we know and claim our crazy ancestors or not, we’re all human. God loves us. He created us. He made a way to rescue us. Tamar did not know the full significance of her life on earth, nor do we know ours. But there is a purpose, nothing is wasted, and everything will be made right when Jesus returns.
 
The preceding was found on Crosswalk.com.
 

Morning Prayer December 30, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
Light of the world, open our eyes so that we may see the magnificence of Your creation. Open our eyes so that we may see, value, and appreciate all those who are a part of our lives. Open our eyes, Lord, so that we will always be quick to respond when someone around us is going through difficulty. Open our eyes that we may see You.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen
 

Evening Prayer December 29, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
It can be difficult for us to accept that, just as light and darkness must be separate, so must the children of Light be separate from the children of darkness, not that it is something we have to force apart, but it is something that happens naturally. Help us to understand, Lord, that in order for us to be beacons of light in the darkness, we must be seen, and that can't happen under the cover of darkness. There is so much we really don't understand, so we need You to give us wisdom and discernment to do so.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Matthew 1:2

Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers.
Matthew 1:2 Berean Standard Bible (BSB)
 
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Matthew 1:2 King James Bible (KJV)
 
Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,
Matthew 1:2 New English Translation (NET)
 
Abraham
Abraham, originally named Abram, is a central figure in the Bible, known as the "father of many nations" (Genesis 17:5). His name in Hebrew, אַבְרָהָם (Avraham), signifies "father of a multitude." Abraham's journey of faith began when God called him to leave his homeland and go to a land that He would show him (Genesis 12:1). His life is a testament to faith and obedience, as he trusted God's promises, even when they seemed impossible. Abraham's covenant with God established the foundation for the nation of Israel and the coming of the Messiah.
 
was the father of
The phrase "was the father of" in Greek is ἐγέννησεν (egennēsen), which means "begot" or "became the father of." This genealogical term is significant in biblical narratives, as it connects generations and highlights the fulfillment of God's promises through lineage. It emphasizes the continuity of God's plan through human history, showing that each generation plays a role in the unfolding of divine purposes.
 
Isaac
Isaac, whose name in Hebrew is יִצְחָק (Yitzchak), means "he will laugh" or "laughter," reflecting the joy and surprise of his birth to Abraham and Sarah in their old age (Genesis 21:6). Isaac is a patriarch of Israel and a symbol of God's faithfulness to His promises. His life, including the near-sacrifice on Mount Moriah, prefigures the sacrificial love of Christ and underscores themes of obedience and trust in God's provision.
 
Isaac the father of Jacob
Jacob, in Hebrew יַעֲקֹב (Ya'akov), means "he grasps the heel" or "supplanter." Jacob's life is marked by transformation and struggle, as he wrestles with God and men (Genesis 32:28). His account is one of redemption and the fulfillment of God's covenant, as he becomes Israel, the father of the twelve tribes. Jacob's journey from deception to becoming a patriarch reflects the transformative power of God's grace.
 
and Jacob the father of Judah
Judah, in Hebrew יְהוּדָה (Yehudah), means "praise." He is a significant figure in biblical history, as his lineage leads to King David and ultimately to Jesus Christ, the Lion of the tribe of Judah (Revelation 5:5). Judah's account includes moments of failure and redemption, illustrating God's ability to work through imperfect people to accomplish His divine purposes. His life is a testament to the themes of repentance and restoration.
 
and his brothers
The mention of "his brothers" highlights the twelve tribes of Israel, each descending from Jacob's sons. This phrase underscores the communal and covenantal nature of God's promises to Israel. The brothers' stories, filled with conflict and reconciliation, reflect the broader narrative of God's redemptive work through His chosen people. It serves as a reminder of the unity and diversity within the body of Christ, as believers are called to live in harmony and fulfill God's mission together.
 
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This verse is part of the genealogy of Jesus Christ presented at the beginning of the Gospel of Matthew. Here's a breakdown of its significance:
 
Genealogy Purpose: The Gospel of Matthew starts with a genealogy to establish Jesus's lineage from Abraham, thereby linking him to the promises made to Abraham in the Old Testament. This connection is crucial for Jewish readers, as it confirms Jesus as the Messiah, a descendant of Abraham and thus a rightful heir to the covenant God made with Abraham (Genesis 12:1-3, 17:1-8).
 
Historical and Theological Context:
 
Abraham: Known as the father of the Jewish nation, Abraham is pivotal because God promised him that through his offspring, all nations would be blessed. This sets the stage for Jesus, who Christians believe fulfills this promise by offering salvation to all peoples.
 
Isaac: The son of Abraham, Isaac's birth was miraculous as both he and Sarah were elderly when he was born. His inclusion in the lineage highlights the continuation of God's promise through Isaac's miraculous birth.
 
Jacob: Also known as Israel, Jacob had twelve sons, whose descendants became the twelve tribes of Israel. His inclusion further establishes the Messianic lineage.
 
Judah: One of Jacob's sons, through whom the royal line of David (and thus of Jesus) would come. Judah's mention here is significant because the Messiah was prophesied to come from the tribe of Judah (Genesis 49:10).
 
Literary Structure: This verse is part of a structured list that serves both to introduce Jesus' ancestry and to show how God works through human history to fulfill His promises, often in unexpected or miraculous ways.
 
Cultural and Religious Implications: For early Jewish Christians, this genealogy would validate Jesus' identity as the Messiah by showing his descent from key figures in Jewish history. For broader audiences, it underscores the continuity between the Old and New Testaments, illustrating the fulfillment of Old Testament prophecies in the New.
 
In summary, Matthew 1:2 is foundational in establishing Jesus's credentials as the Messiah through his lineage, linking him to the foundational figures of Jewish faith and history.
 
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If you’re like most readers of the Bible, whenever you encounter one of the genealogical lists, you roll your eyes and quickly move past, offering a quick prayer that you’ll never be called upon to read one of these lists, out loud, in public. While there are many among us who have a deep interest in genealogy, most of us raised with a western mindset would rather leave it than take it. The same cannot be said for many other cultures who take the remembrance of their ancestors very seriously.
 
For the people of Israel, knowing your line of descent was important for many reasons, not the least of which was the requirement that priests be able to prove their descent from Aaron, the brother of Moses. The genealogical lists also performed another important function, serving as a shorthand reminder of their story, of their history. Their history and beliefs were instilled in them from an early age as children. Almost everything they did, and the way they did them, reminded and reinforced these lessons.
 
The verses we are currently studying form the first of three tables that Matthew has divided Jesus’ genealogy into, the reason for which we’ll get into in more detail later. This first “era” of the life of Israel spans the beginning of the tribes of Israel up until the establishment of the Kingdom of Israel, a period of about 1,000 years. A quick perusal of the list tells us much, just from what we’ve learned from our own reading, Sunday School, and hours and hours of preaching that we’ve listened to. The list is an effective way to bring a huge amount of information to mind, more than we can effectively discuss here. For the purposes of this study, we will focus primarily on Abraham, as he is critical to Jesus’ own story. F
Abraham was born and raised in Ur of the Chaldees, which is in modern Iraq, near Nasiriyah in the southeastern part of the country. Joshua 24:2 says that Abraham and his father worshiped idols. We can make some educated guesses about their religion by looking at the history and religious artifacts from that period.
 
Ur of the Chaldees was an ancient city that flourished until about 300 BC. The great ziggurat of Ur was built by Ur-Nammu around 2100 BC and was dedicated to Nanna, the mood God. The moon was worshiped as the power that controlled the heavens and the life cycle on earth. To the Chaldeans, the phases of the moon represented the natural cycle of birth, growth, decay, and death and also set the measurement of their yearly calendar. Among the pantheon of the Mesopotamian gods, Nanna was supreme, because he was the source of fertility for crops, herds, and families. Prayers and offerings were offered to the moon to invoke its blessing.
 
When God called Abraham (then called Abram) in Genesis 12:1, He told Abraham to leave his country, his kindred, and his father’s house. Everything familiar was to be left behind, and that included his religion. We do not know that Abraham knew about the true God at that point, but it is likely that he had received some instruction from his father, as each generation passed down their history to the next. As a worshiper of other gods, Abraham must have been surprised to receive a direct revelation from Yahweh. The moon god and other deities were distant objects of worship, and they did not personally interact with men. Abraham obeyed God’s call, and, when he arrived in the land of Canaan, he built an altar to Yahweh at Shechem (Genesis 12:7). The text indicates that God’s appearance to Abraham was a deciding factor in his choosing to worship Him. Hebrews 11:8 says that Abraham’s departure from Ur was an example of faith in action.
 
Abraham continued to learn about this God he now worshiped, and in Genesis 14:22, following the example of Melchizedek, Abraham calls Yahweh ‘the LORD, God Most High, Creator of heaven and earth.’ This statement show that Abraham set Yahweh above and apart from the moon god. His decision to worship God alone was settled in Genesis 17, when God established the covenant of circumcision with him. God appeared to Abraham, saying, ‘I am God Almighty, walk before me, and be blameless’ (Genesis 17:1). In verse 7 God said the covenant He established with Abraham was to be everlasting and that He alone was to be God to Abraham and his offspring. Abraham chose to follow God alone, and he demonstrated his commitment by circumcising every male in his household.
 
Though Abraham forsook moon worship, the worship of heavenly objects became a continual problem with his descendants. Many times in the Old Testament, God rebuked the children of Abraham for their idolatry and renewed His call to worship Him alone. In Deuteronomy 17:2-5, God specified the punishment for idolatry – death by stoning. Moses described idolatry as doing what is evil in the sight of God and transgressing His covenant. Much later, King Hoshea of Israel was defeated and the people taken captive. Second Kings 17:16 says the defeat happened because the people ‘bowed down to all the starry hosts.’ In 2 Kings 23:4-5 King Josiah of Judah led a revival of Yahweh worship and deposed the false priests who burned incense to the sun, moon, and stars.”
 
As has already been briefly mentioned in the preceding article, God, Yahweh, made a covenant with Abraham. This covenant is a critical piece in the puzzle that is the people of Israel, and figures prominently in Matthew’s story of Jesus.
 
A covenant is an agreement between two parties. There are two basic types of covenants: conditional and unconditional. A conditional or bilateral covenant is an agreement that is binding on both parties for its fulfillment. Both parties agree to fulfill certain conditions. If either party fails to meet their responsibilities, the covenant is broken and neither party has to fulfill the expectations of the covenant. An unconditional or unilateral covenant is an agreement between two parties, but only one of the two parties has to do something. Nothing is required of the other party.
 
The Abrahamic Covenant is an unconditional covenant. The actual covenant is found in Genesis 12:1-3. The ceremony recorded in Genesis 15 indicates the unconditional nature of the covenant. When a covenant was dependent upon both parties keeping commitments, then both parties would pass between the pieces of animals. In Genesis 15, God alone moves between the halves of the animals. Abraham was in a deep sleep. God’s solitary action indicates that the covenant is principally His promise. He binds Himself to the covenant.
 
Later, God gave Abraham the right of circumcision as the specific sign of the Abrahamic Covenant (Genesis 17:9-14). All males in Abraham’s line were to be circumcised and thus carry with them a lifelong mark in their flesh that they were part of God’s physical blessing in the world. Any descendant of Abraham who refused circumcision was declaring himself to be outside of God’s covenant; this explains why God was angry with Moses when Moses failed to circumcise his son (Exodus 4:24-26).
God determined to call out a special people for Himself, and through that special people He would bless the whole world. The Lord tells Abram,
 
“I will make you into a great nation,
     and I will bless you;
I will make your name great,
     and you will be a blessing.
I will bless those who bless you,
     and whoever curses you I will curse;
     and all peoples on earth
     will be blessed through you” (Genesis 12:2-3).
 
Based on this promise, God later changed Abram’s name from Abram (“high father”) to Abraham (“father of a multitude”) in Genesis 17:5. As we’ve seen, the Abrahamic Covenant is unconditional. It should also be taken literally. There is no need to spiritualize the promise to Abraham. God’s promises to Abraham’s descendants will be fulfilled literally.
 
The Abrahamic Covenant included the promise of land (Genesis 12:1). It was a specific land, an actual property, with dimensions specified in Genesis 15:18-21. In Genesis 13:15, God gives Abraham all the land that he can see, and the gift is declared to be “forever.” God was not going to renege on His promise. The territory given as part of the Abrahamic Covenant is expanded in Deuteronomy 30:1-10, often called the Palestinian Covenant.
 
The Abrahamic Covenant also included a promise of blessing and redemption (Genesis 12:3). All the earth would be blessed through Abraham. This promise finds its fulfillment in the New Covenant (Jeremiah 31:21-34; cf. Luke 22:20), which was ratified by Jesus Christ, the son of Abraham and Redeemer who will one day “restore everything” (Acts 3:21).
 
Five times in Genesis 12, as God is giving the Abrahamic Covenant, He says, “I will.” Clearly, God takes the onus of keeping the covenant upon Himself. The covenant is unconditional. One day, Israel will repent, be forgiven, and be restored to God’s favor (Zechariah 12:10-14; Romans 11:25-27). One day, the nation of Israel will possess the entire territory promised to them. One day, the Messiah will return to set up His throne, and through His righteous rule the whole world will be blessed with an abundance of peace, pleasure, and prosperity.”
 
There is a lot for us to absorb here, and so much more that could be said, not only about Abraham, but every other name listed in this first division of Jesus’ genealogy, not the least of which is the Exodus, another critical part of Israel’s story. We will, however, discuss many of those happenings at a future point as we delve deeper into Matthew’s telling of Jesus’ story. For now, this has probably been enough to consider and we do need to move on.
 

Morning Prayer December 29, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
With all the evil and problems we face in this world, it seems incredulous that those whom You have appointed to lead the many nations of this world spend so much time, effort, and resources in opposing You. So much of those resources could do much more good for their people if they could only be channeled where they are most needed. Despite this obvious inconsistency in the thinking of our leaders, or maybe because of it, we ask that You guide them and direct them along the path You created for them to follow, and for which You put them in their positions of leadership. Help us, Lord, to be properly respectful toward them as appointed agents of Your will. Help us to be at peace with our leaders despite any political, ideological, or theological differences we may have with them. Help us to remember, Lord, that we represent You in all areas of our lives, a fact we seem to forget more often than not. Help us to remember that we are citizens of Your kingdom, foreigners in a land that is not our own.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen
 

Evening Prayer December 28, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
It is amazing how Your people have managed to delude themselves into believing we are obeying You in every way when the truth is that we are obeying You in almost no way. Help us to see the truth about ourselves, that we are living according to our own desires, not Yours. Help us, Lord, to recognize our error and to repent of our rebellion against You.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Matthew 1:1

This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham:
Matthew 1:1 Berean Standard Bible (BSB)
 
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Matthew 1:1 King James Bible (KJV)
 
This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.
Matthew 1:1 New English Translation (NET)
 
This is the record
The phrase "This is the record" introduces the Gospel of Matthew with a formal declaration, indicating the importance of what follows. The Greek word used here is "βίβλος" (biblos), which can mean a book or a written account. This term sets the stage for a document of significant authority and historical importance, emphasizing the Gospel's role as a reliable account of Jesus' lineage and life. In the context of the ancient world, genealogies were crucial for establishing identity, heritage, and legitimacy, especially for Jewish audiences who valued ancestral records.
 
of the genealogy
The word "genealogy" comes from the Greek "γενέσεως" (geneseos), which is related to "genesis," meaning origin or birth. This term connects the Gospel of Matthew to the broader narrative of the Bible, echoing the Book of Genesis, which details the origins of the world and humanity. By beginning with a genealogy, Matthew underscores the continuity of God's plan from the Old Testament to the New Testament, highlighting Jesus as the fulfillment of God's promises to His people.
 
of Jesus Christ
"Jesus" is derived from the Hebrew name "Yeshua," meaning "Yahweh is salvation." "Christ" is the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." This dual title affirms Jesus' role as the Savior and the long-awaited Messiah, fulfilling the prophecies of the Old Testament. The use of both names together emphasizes His divine mission and His identity as the central figure in God's redemptive plan.
 
the son of David
The phrase "the son of David" is a messianic title, deeply rooted in Jewish expectation. It refers to the covenant God made with David in 2 Samuel 7:12-16, promising that David's throne would be established forever. By identifying Jesus as the son of David, Matthew asserts Jesus' rightful claim to the throne of Israel and His fulfillment of the Davidic Covenant. This connection would resonate with Jewish readers, affirming Jesus as the legitimate heir to David's legacy and the promised King.
 
the son of Abraham
"Son of Abraham" links Jesus to the patriarch of the Jewish people, emphasizing His Jewish heritage and the fulfillment of God's promises to Abraham. In Genesis 12:3, God promises Abraham that "all peoples on earth will be blessed through you." By tracing Jesus' lineage to Abraham, Matthew highlights Jesus as the fulfillment of this promise, the one through whom all nations would be blessed. This connection underscores the universal scope of Jesus' mission, extending God's covenant blessings to all humanity.
 
Berean Study Bible
 
*****************
 
The Book of the Generation of Jesus Christ:
 
This phrase can be understood as the genealogy or family history of Jesus Christ. The term "book" here refers to the written record or account. "Generation" speaks to the lineage or ancestry.
 
The Son of David:
 
This is significant because it ties Jesus directly to King David, fulfilling Old Testament prophecies about the Messiah being from David's line (like 2 Samuel 7:12-16 where God promises that David's descendant would have an everlasting kingdom). This connection emphasizes Jesus's royal lineage and messianic credentials in Jewish tradition.
 
The Son of Abraham:
 
By mentioning Abraham, Matthew links Jesus to the very foundation of the Jewish nation and faith. Abraham is considered the father of the Jewish people, and through him, God made a covenant promising that all nations would be blessed through his offspring (Genesis 12:3). This connection not only highlights Jesus's Jewish heritage but also his role in God's plan for universal salvation.
 
Context and Purpose:
 
Matthew, one of the four Gospels, was traditionally believed to be written to a Jewish audience. Starting with this genealogy serves multiple purposes:
 
To establish Jesus's legal right to the throne of Israel via David.
 
To show Jesus as the fulfillment of both Jewish messianic expectations and God's promises to Abraham.
 
To set the stage for the narrative of Jesus's life, death, and resurrection as the culmination of biblical history.
 
This verse thus acts as an introduction, framing the Gospel of Matthew as the story of how God's promises through history come to fulfillment in the person of Jesus Christ.
 
*********************
 
Messianic prophecies in the Bible are predictions or promises found in the Hebrew Scriptures (Old Testament) that Christians believe are fulfilled by Jesus Christ. Here's an overview of some key prophecies:
 
Prophecies from the Old Testament:
 
Born of a Virgin (Isaiah 7:14):
"Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel."
This is seen as fulfilled in Matthew 1:22-23 with the virgin birth of Jesus.
 
From the Line of David (Isaiah 11:1, 2 Samuel 7:12-16):
Isaiah speaks of a shoot coming from the stump of Jesse (David's father), indicating a descendant of David.
The promise to David that his throne would be established forever is interpreted as pointing to the Messiah.
 
Born in Bethlehem (Micah 5:2):
"But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel..."
Matthew 2:1-6 and Luke 2:4-7 recount Jesus being born in Bethlehem.
 
A Forerunner (Malachi 3:1, Isaiah 40:3):
Malachi speaks of a messenger preparing the way, and Isaiah mentions a voice crying in the wilderness.
John the Baptist is seen as this forerunner in the New Testament (Matthew 3:3, Mark 1:2-3).
 
Suffering Servant (Isaiah 52:13-53:12):
This passage describes a figure who would be despised, rejected, and suffer for the sins of others, leading to healing and justification for many.
Christians see this as a direct prophecy of Jesus's crucifixion and its redemptive purpose.
 
Triumphal Entry (Zechariah 9:9):
"Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey..."
This prophecy is linked to Jesus's entry into Jerusalem as described in Matthew 21:4-5.
 
Betrayal for Thirty Pieces of Silver (Zechariah 11:12-13):
The prophecy of a betrayal price being set at thirty pieces of silver aligns with the betrayal of Jesus by Judas Iscariot (Matthew 26:15, 27:3-10).
 
Silent Before Accusers (Isaiah 53:7):
"He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter..."
This is reflected in Jesus's silence before Pilate and the priests (Matthew 27:12-14).
 
Pierced for Our Transgressions (Psalm 22:16, Zechariah 12:10):
References to being pierced are seen in the crucifixion narrative, particularly in John 19:34-37.
 
Resurrection (Psalm 16:10, Isaiah 53:10-11):
Psalm speaks of not allowing the Holy One to see decay, and Isaiah talks about seeing the light of life after suffering. These are interpreted as referring to the resurrection of Jesus.
 
Interpretation and Debate:
 
These prophecies are central to Christian theology, establishing Jesus's identity as the Messiah. However, interpretations vary:
 
Jewish scholars might not interpret these texts as messianic in the Christian sense or might see them fulfilled in different ways or times.
 
There's debate among scholars, including Christians, about the exact fulfillment or if some prophecies are typological or have multiple fulfillments.
 
The Christian argument often involves typology (where events or figures prefigure Christ) and a belief in divine inspiration guiding the prophetic writings towards a unified fulfillment in Jesus.
 
This brief overview does not cover all messianic prophecies but highlights some of the most commonly cited ones in Christian apologetics and theology.
 
******************
 
In Judaism, the concept of the Messiah or "Mashiach" (משיח) literally means "anointed one," referring to someone anointed with holy oil as a king or high priest would be. Over time, this term evolved to denote a future figure expected to redeem and lead the Jewish people. Here are some aspects and figures related to messianic expectations in Judaism:
 
General Messianic Concept:
The Messiah is anticipated to be a descendant of King David, who will bring about the Messianic Age, an era of peace, justice, and prosperity where Israel is sovereign and Jews return from the diaspora.
 
Characteristics and Tasks: The Messiah is expected to:
 
Rebuild the Temple in Jerusalem.
Gather Jews back to Israel.
Bring about worldwide peace.
Establish justice and righteousness.
Lead humanity to a greater understanding of God.
 
Historical Messianic Figures:
 
Simon Bar Kokhba (Bar Kosiba): Around 132-135 CE, he led a revolt against Roman rule. Rabbi Akiva, a prominent Jewish sage, declared him the Messiah, but after the revolt's failure, Bar Kokhba did not fulfill the expected messianic role.
 
Sabbatai Zevi: In the 17th century, he declared himself the Messiah. His movement, Sabbateanism, gained widespread acceptance among Jews in the Ottoman Empire and Europe. However, he converted to Islam under threat of death, which ended his messianic claims.
 
Menahem ben Hezekiah: Mentioned in some rabbinic literature as being born on the day the Second Temple was destroyed, symbolizing a connection between the destruction and redemption.
 
Abraham Abulafia: A 13th-century Kabbalist who claimed to be the Messiah and attempted to meet Pope Nicholas III to convert him to Judaism, but he was imprisoned and later released without significant following.
 
Pseudo-Messiahs and Messianic Movements:
 
There have been numerous figures throughout Jewish history who were proclaimed or proclaimed themselves as the Messiah but did not meet the traditional expectations, leading to disappointment or rejection:
Moses of Crete: Promised to lead Jews back to Israel through the sea, but many followers drowned when they followed him into the water.
 
Jacob Frank: An 18th-century figure who combined elements of Sabbateanism with his own doctrines, leading to a sect called Frankism.
 
Modern Interpretations:
 
Reform and Liberal Judaism: These movements might not focus on a personal messiah but rather on a "Messianic Age" where humanity achieves peace and justice through collective action.
 
Orthodox Judaism: Still holds to the traditional belief in a personal Messiah, with some movements like Chabad-Lubavitch having seen their leader, Rabbi Menachem Mendel Schneerson, as potentially the Messiah, though this view is not universally accepted within Orthodox Judaism.
 
Messianic Judaism: A modern religious movement where participants see themselves as Jewish but believe Jesus (Yeshua) is the Messiah. This group is generally not recognized as part of Judaism by the major Jewish denominations.
 
Conclusion:
The messianic figure in Judaism has evolved, with different eras and communities interpreting the role and identity of the Messiah in varied ways. While there are common expectations, the fulfillment of these prophecies has been a point of contention and reflection throughout Jewish history. Each potential messianic figure has contributed to shaping or challenging Jewish messianic expectations.
 
*****************
 
This is the story (book/record) of the origin (genesis/genealogy) of Jesus the Christ (Anointed One/Messiah), son of David Of the royal family of David the King), son of Abraham (of the family of Abraham, a true Israelite).
 
It is not outside the realm of probability that most readers of Matthew’s Gospel will jump from this first verse to the eighteenth verse, skipping the long and boring list of names entirely. After all, half the names are barely pronounceable, and who cares about all those forgotten names anyway? It’s a common complaint, if not in actual word, then in thought. Who even cares about all that genealogy stuff anymore?
 
It is a natural and valid question, but one that has risen out of an ignorance that has only deepened over the centuries, partly due simply to the passage of time, and partly due to long running efforts to cleanse Christianity of its Jewish origins.
 
Whether or not Matthew, one of the original twelve disciples chosen by Jesus, was the actual author of this book that bears his name is a question we are not going to delve into here. For the purposes of this study, the issue is unimportant. We are concerned with what the author is attempting to teach us. That is quite enough to fill a lifetime.
 
The period in which this book made its appearance was a time of turmoil in the nascent church. Paul, and the other apostolic writers, dealt with the main issue extensively, that issue being whether one was still a Jew upon becoming a follower of the Christ, or the corollary, if one had to become a Jew upon becoming a Christian. It was a valid question and one that carried with it enormous implications. This Gospel according to Matthew sets out to answer that question by showing that the question really wasn’t a necessary or valid one, or, maybe stated in another way, it wasn’t the right question. Why must there be ‘either/or’ or ‘both/and’?
 
The story that the writer of Matthew is weaving is that there is only one story, not that a new story begins where the old story ends, an idea that we’ve perpetuated even in the manner in which we’ve divided the Bible. It is, as the author meticulously explains, one continuous and continuing story. Israel’s story is Jesus’ story, and Jesus’ story is Israel’s. Jews and Christians alike have spent centuries attempting to separate the two, but Matthew won’t allow that to happen. Like it or not, Christians and Jews are inextricably intertwined in the same single story.
 
We can see this begin to be played out in this simple, yet meaning packed introduction. The presentation of Jesus as the son of Abraham, the man God covenanted with to father his chosen people and David, the king after God’s own heart, immediately draws up prophecies and promises made to the people of Israel. All of this is pertinent and meaningful information to a Jewish audience who would have been well-versed in their own scriptures (the Old Testament), the history of God’s salvation, the prophecies of the Messiah, and the promises of the restoration of David’s kingdom.
 
 

Morning Prayer December 28, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
This truly is a day that You have made and we rejoice and are glad in it. We know that whatever happens is in Your hands and we rest secure in the knowledge that You are in control. We pray, Lord, that we will use this day to bring You glory, honor, and praise. Grant us the strength and wisdom we need to use the time You've given us in the manner You desire of us. 
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen
 

Evening Prayer December 27, 2024

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
As we view everything going on in the world today, we can't help but be amazed, and perplexed, by the sheer magnitude of the battle being waged against You and Your people. This battle has been going on for literally thousands of years and, not only does it show no signs of abating, but it is growing in intensity. While it is true that the history of Your church, and its conduct through the centuries, has been less than stellar, we still find it hard to understand why people hate You so much, and why they think they can somehow do away with You. Help us, Lord, and give us the wisdom and understanding needed for us to continue to be a witness to those fighting against You. In addition, give us the strength and determination to stand up for our beliefs, even in the face of violent opposition, and to do so with love and humility. 
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Prayer December 26

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
Our place and status in this world can be confusing at best. We understand that we are a spirit learning to live in a natural world. We understand we have a soul and live in a physical body. We understand that we are in the world, but we are not of the world. Sanctify us, Lord, and keep our whole spirit, soul, and body blameless before You and until that glorious day when our Lord Jesus comes again. Thank You, Lord, for being available for us to depend on. Thank You, Lord, for guiding us into all truth.
 
To you who sits on the throne, be blessing, and honor, and glory, and power forever and ever.
 
Amen

Evening Devotion December 26

Evening Devotion by C.H. Spurgeon
 
"Lo, I am with you alway." — Mat_28:20
 
The Lord Jesus is in the midst of his church; he walketh among the golden candlesticks; his promise is, "Lo, I am with you alway." He is as surely with us now as he was with the disciples at the lake, when they saw coals of fire, and fish laid thereon and bread. Not carnally, but still in real truth, Jesus is with us. And a blessed truth it is, for where Jesus is, love becomes inflamed. Of all the things in the world that can set the heart burning, there is nothing like the presence of Jesus! A glimpse of him so overcomes us, that we are ready to say, "Turn away thine eyes from me, for they have overcome me." Even the smell of the aloes, and the myrrh, and the cassia, which drop from his perfumed garments, causes the sick and the faint to grow strong. Let there be but a moment's leaning of the head upon that gracious bosom, and a reception of his divine love into our poor cold hearts, and we are cold no longer, but glow like seraphs, equal to every labour, and capable of every suffering. If we know that Jesus is with us, every power will be developed, and every grace will be strengthened, and we shall cast ourselves into the Lord's service with heart, and soul, and strength; therefore is the presence of Christ to be desired above all things. His presence will be most realized by those who are most like him. If you desire to see Christ, you must grow in conformity to him. Bring yourself, by the power of the Spirit, into union with Christ's desires, and motives, and plans of action, and you are likely to be favoured with his company. Remember his presence may be had. His promise is as true as ever. He delights to be with us. If he doth not come, it is because we hinder him by our indifference. He will reveal himself to our earnest prayers, and graciously suffer himself to be detained by our entreaties, and by our tears, for these are the golden chains which bind Jesus to his people.
 

Daniel 1:2

 

The Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God, and he carried them into the land of Shinar to the house of his god. And he brought the vessels into the treasure house of his god.
Daniel 1:2 Modern English Version (MEV)
 
**************
 
The Lord gave Jehoiakim king of Judah into his hand,.... And the city of Jerusalem too, or he could not have took the king, and so the Syriac version renders it,
 
and the Lord delivered it into his hands, and Jehoiakim, &c.: this was from the Lord, because of his sins, and the sins of his ancestors, and of his people; or otherwise the king of Babylon could not have taken the city, nor him, because of the great power of the Jews, as Jacchiades observes:
 
with part of the vessels of the house of God; not all of them; for some, as Saadliah says, were hid by Josiah and Jeremiah, which is not to be depended on; however, certain it is that all were not carried away, because we read of some of the vessels of the temple being carried away afterwards, in Jeconiah's time, 2Ki_24:13, and still there were some left, as the pillars, sea, bases, and other vessels, which were to be carried away, and were carried away by the king of Babylon, in Zedekiah's time, Jer_27:19,
 
which he carried into the land of Shinar, to the house of his god; which Jarchi understands both of the men that were carried captive, and the vessels that were taken out of the temple; but the latter seem only to be intended, since of men Jehoiakim is only spoken of before; and it does not appear he was ever carried into Babylon; but it is certain the vessels of the temple were carried thither; which is meant by the land of Shinar, where Babylon stood, and where the tower of Babel was built, Gen_10:2, the same, as Grotius thinks, with the Singara of Pliny (s) and Ptolemy (t). So the Targum of Onkelos, on Gen_10:10, interprets the land of Shinar the land of Babylon; likewise the Jerusalem Targum on Gen_10:10, and the Targum of Jonathan on Gen_11:2, Zec_5:11, only on Gen_10:10, he paraphrases it the land of Pontus. So Hestiaeus (u) an ancient Phoenician writer, calls Shinar Sennaar of Babylonia. It seems to have its name from נער, which signifies to "shake out"; because from hence the men of the flood, as Saadiah says, or the builders of Babel, were shook out by the Lord, and were scattered over the face of the earth. And as the tower of Babel itself, very probably, was built for idolatrous worship, for which reason the Lord was so displeased with the builders of it; so in this same place, or near it, now stood an idol's temple, where the king of Babylon, and the inhabitants thereof, worshipped, here called "the house of his gods" (w), as it may be rendered; for the Babylonians worshipped more gods than one; there were Rach, Shach and Nego, from whom Shadrach, Meshach, and Abednego, are supposed to have their names given them by the Chaldeans, Dan_1:7. Rach is thought to be the sun, whose priests were called Rachiophantae, observers of the sun; Shach, to which Sheshach is referred by some, Jer_51:41, for which a feast was kept once a year for five days, when servants had the rule and government of their masters; and Nego either was worshipped for the sun, or some star, so called from its brightness. Venus was also had in veneration with the Babylonians, whom they called Mylitta; in whose temple many acts of uncleanness and filthiness were committed, as Herodotus (x) relates. And, besides these, there were Merodach, Nebo, and Bel; of which see Isa_46:1, the latter seems to have been their chief deity, and who was called Jupiter Belus; and with whom were the goddesses Juno and Rhea. And in the city of Babylon stood the temple of Bel, or Jupiter Belus, which was extant in the times of Herodotus, and of which he gives an account (y), and is this:
 
"the temple of Jupiter Belus had gates of brass; it was four hundred and forty yards on every side, and was foursquare. In the midst of the temple was a solid tower, two hundred and twenty yards in length and breadth; upon which another temple was placed, and so on to eight. The going up them was without, in a winding about each tower; as you went up, in the middle, there was a room, and seats to rest on. In the last tower was a large temple, in which was a large bed splendidly furnished, and a table of gold set by it; but there was no statue there; nor did any man lie there in the night; only one woman, a native of the place, whom the god chose from among them all, as the Chaldean priests of this deity say.''
 
Diodorus Siculus says (z) it was of an extraordinary height, where the Chaldeans made observations on the stars, and could take an exact view of the rise and setting of them; it was all made of brick and bitumen, at great cost and expense. Here the vessels of the sanctuary were brought by Nebuchadnezzar, to the praise and glory of his idols, as Jarchi and Jacchiades observe; to whom he imputed the victory he had obtained over the Jews. Even these
 
he brought into the treasure house of his god; very probably this was the chapel Herodotus (a) speaks of, where was a large golden statue of Jupiter sitting, and a large golden table by it, and a golden throne and steps, reckoned by the Chaldeans at eight hundred talents of gold. And Diodorus Siculus (b) relates that there were three golden statues, of Jupiter, Juno, and Rhea. That of Jupiter was as one standing on his feet, and, as it were, walking, was forty feet in length, and weighed a thousand Babylonian talents (computed three millions and a half of our money). That of Rhea was of the same weight, sitting upon a throne of gold, and two lions standing at her knees; and near to them serpents of a prodigious size, made of silver, which weighed thirty talents. That of Juno was a standing statue, weighing eight hundred talents; in her right hand she held the head of a serpent, and in her left a sceptre set with precious stones; and there was a golden table, common to them all, forty feet long, fifteen broad, and of the weight of fifty talents. Moreover, there were two bowls of thirty talents, and as many censers of three hundred talents, and three cups of gold; that which was dedicated to Jupiter weighed a thousand two hundred Babylonian talents, and the other six hundred. Here all the rich things dedicated to their god were laid up, and here the king of Babylon brought the treasures and rich vessels he took out of the temple of Jerusalem; and to this agrees the testimony of Berosus (c), who says, that with the spoils of war Nebuchadnezzar took from the Jews and neighbouring nations, he adorned the temple of Belus. The riches of this temple, according to historians, are supposed to be above one and twenty millions sterling (d), even of those only which Diodorus Siculus gives an account of, as above.
 
(s) Nat. Hist. l. 5. c. 24. (t) Geograph. l. 5. c. 18. (u) Apud Joseph. Antiqu. l. 1. c. 4. sect. 3. (w) בית אלהיו "domum deorum suorum", Cocceius, Michaelis. (x) Clio, sive l. 1. c. 199. (y) Ibid. c. 181. (z) Biblioth. 1. 2. p. 98. Ed. Rhodoman. (a) Clio, sive l. 1. c. 183. (b) Biblioth. I. 2. p. 98. (c) Apud Joseph. Antiqu. l. 10. c. 11. sect. 1. (d) Vid. Rollin's Ancient History, vol. 2. p. 70. and Universal History, vol. 4. p. 409.
 
John Gill’s Exposition of the Bible
 

The Eternal Name

 

A Sermon by C.H. Spurgeon
 
“His name shall endure forever.”
Psalm 72:17
 
No one here requires to be told that this is the name of Jesus Christ which “shall endure forever.” Men have said of many of their works, “they shall endure forever.” But how much have they been disappointed! In the age succeeding the Flood, they made the brick, they gathered the slime and when they had piled old Babel’s tower, they said, “This shall last forever.” But God confounded their language. They finished it not. By His lightening He destroyed it and left it a monument of their folly.
 
Old Pharaoh and the Egyptian monarchs heaped up their pyramids and they said, “They shall stand forever,” and so indeed they do stand. But the time is approaching when age shall devour even these. So with all the proudest works of man, whether they have been his temples or his monarchs, he has written “everlasting” on them. But God has ordained their end and they have passed away. The most stable things have been evanescent as shadows and the bubbles of an hour, speedily destroyed at God’s bidding.
 
Where is Nineveh and where is Babylon? Where the cities of Persia? Where are the high places of Edom? Where are Moab and the princes of Ammon? Where are the temples or the heroes of Greece? Where are the millions that passed from the gates of Thebes? Where are the hosts of Xerxes, or the vast armies of the Roman emperors? Have they not passed away? And though in their pride they said, “This monarch is an everlasting one–this queen of the seven hills shall be called the eternal city,” its pride is dimmed–and she who sat alone and said, “I shall be no widow, but a queen forever,” has fallen.
 
She has fallen and in a little while she shall sink like a millstone in the flood, her name being a curse and a byword and her site the habitation of dragons and of owls. Man calls his work eternal–God calls them fleeting. Man conceives that they are built of rock–God says, “No, sand. Or worse than that–they are air.” Man says he erects them for eternity–God blows but for a moment and where are they? Like baseless fabrics of a vision, they are passed and gone forever.
 
It is pleasant, then, to find that there is one thing which is to last forever. Concerning that one thing we hope to speak tonight, if God will enable me to preach and you to hear–“His name shall endure forever.” First, the religion sanctified by His name shall endure forever. Secondly, the honor of His name shall endure forever. And thirdly, the saving, comforting power of His name shall endure forever.
 
First, the religion of the name of Jesus is to endure forever. When impostors forged their delusions, they had hopes that perhaps they might in some distant age carry the world before them. And if they saw a few followers gather around their standard, who offered incense at their shrine, then they smiled and said, “My religion shall outshine the stars and last through eternity.” But how mistaken have they been! How many false systems have started up and passed away! Why, some of us have seen, even in our short lifetime, sects that rose like Jonah’s gourd in a single night and passed away just as swiftly.
We, too, have beheld prophets rise who have had their hour–yes, they have had their day, as dogs all have–but like the dogs, their day has passed away and the impostor, where is he? And the arch-deceiver, where is he? Gone and ceased. Specially might I say this of the various systems of infidelity. Within a hundred and fifty years how has the boasted power of reason changed! It has piled up one thing–and then in another day it has laughed at its own handiwork, demolished its own castle and constructed another–and the next day a third. It has a thousand dresses.
 
Once it came forth like a fool with its bells, heralded by Voltaire. Then it came out a braggart bully, like Tom Paine. Then it changed its course and assumed another shape, till finally we have it in the base, bestial secularism of the present day–which looks for nothing but the earth. If it keeps its nose upon the ground and like the beast thinks this world is enough, or looks for another through seeking this. Why, before one hair on this head shall be gray, the last secularist shall have passed away.
 
Before many of us are fifty years of age, a new infidelity shall come and to those who say “Where will saints be?” we can turn round and say, “Where are you?” And they will answer, “We have altered our names.” They will have altered their names, assumed a fresh shape, put on a new form of evil–but still their nature will be the same–opposing Christ and endeavoring to blaspheme His truths. On all their systems of religion, or non-religion–for that is a system, too–it may be written, “Evanescent–fading as the flower, fleeting as the meteor, frail and unreal as a vapor.”
 
But of Christ’s religion it shall be said, “His name shall endure forever.” Let me now say a few things–not to prove it, for that I do not wish to do–but to give you some hints whereby possibly I may one day prove it to other people, that Jesus Christ’s religion must inevitably endure forever.
 
And first, we ask those who think it shall pass away, when was there a time when it did not exist? We ask them whether they can point their finger to a period when the religion of Jesus was an unheard-of thing. “Yes,” they will reply, “before the days of Christ and His Apostles.” But we answer, “No, Bethlehem was not the birthplace of the Gospel. Though Jesus was born there, there was a Gospel long before the birth of Jesus and a preached one, too, although not preached in all its simplicity and plainness, as we hear it now. There was a Gospel in the wilderness of Sinai. Although it might be confused with the smoke of the incense and only to be seen through slaughtered victims, yet there was a Gospel there.”
 
Yes, more, we take them back to the fair trees of Eden, where the fruits perpetually ripened and summer always rested. Amid these groves we tell them there was a Gospel and we let them hear the voice of God, as He spoke to recreant man and said, “The Seed of the woman shall bruise the serpent’s head.” And having taken them thus far back, we ask, “Where were false religions born? Where was their cradle?” They point us to Mecca, or they turn their fingers to Rome, or they speak of Confucius, or the dogmas of Buddha.
 
But we say, you only go back to a distant obscurity. We take you to the primeval age. We direct you to the days of purity. We take you back to the time when Adam first trod the earth. And then we ask you whether it is not likely that as the first-born, it will not also be the last to die? And as it was born so early and still exists, while a thousand ephemera have become extinct, whether it does not look most probable that when all others shall have perished like the bubble upon the wave, this one only shall swim, like a good ship upon the ocean and still shall bear its myriad souls, not to the land of shades, but across the river of death to the plains of Heaven?
 
We ask next, supposing Christ’s Gospel to become extinct, what religion is to supplant it? We enquire of the wise man, who says Christianity is soon to die, “Pray, Sir, what religion are we to have in its place? Are we to have the delusions of the heathen, who bow before their gods and worship images of wood and stone? Will you have the orgies of Baechus, or the obscenities of Venus? Would you see your daughters once more bowing down before Thammuz, or performing obscene rites as of old?” No, you would not endure such things. You would say, “It must not be tolerated by civilized men.”
 
“Then what would you have? Would you have Romanism and its superstition?” You will say, “No, God help us, never.” They may do what they please with Britain, but she is too wise to take old Popery back again while Smithfield lasts and there is one of the signs of martyrs there. Yes, while there breathes a man who marks himself a free man and swears by the constitution of Old England, we cannot take Popery back again. She may be rampant with her superstitions and her priestcraft but with one consent my hearers reply, “We will not have Popery.” Then what will you choose?
 
Shall it be Mohammedanism? Will you choose that, with all its fables, its wickedness and libidinousness? I will not tell you of it. Nor will I mention the accursed imposture of the West that has lately arisen. We will not allow Polygamy, while there are men to be found who love the social circle and cannot see it invaded. We would not wish, when God has given to man one wife, that He should drag in twenty, as the companions of that one. We cannot prefer Mormonism. We will not and we shall not. Then what shall we have in the place of Christianity? “Infidelity!” you cry, do you, Sirs? And would you have that?
 
Then what would be the consequence? What do many of them promote? Communist views and the real disruption of all society as at present established. Would you desire reigns of terror here, as they had in France? Do you wish to see all society shattered and men wandering like monster icebergs on the sea, dashing against each other and being at last utterly destroyed? God save us from Infidelity! What can you have, then? Nothing. There is nothing to supplant Christianity. What religion shall overcome it? There is not one to be compared with it.
 
If we tread the globe round and search from Britain to Japan, there shall be no religion found, so just to God, so safe to man. We ask the enemy once more–suppose a religion were to be found which would be preferable to the one we love–by what means would you crush ours? How would you get rid of the religion of Jesus? And how would you extinguish His name? Surely, Sirs, you would never think of the old practice of persecution, would you? Would you once more try the efficacy of stakes and fires, to burn out the name of Jesus? Would you try racks and thumb-screws? Would you give us the boots and instruments of torture?
 
Try it, Sirs and you shall not quench Christianity. Each martyr, dipping his finger in his blood, would write its honors upon the heavens as he died. And the very flame that mounted up to Heaven would emblazon the skies with the name of Jesus. Persecution has been tried. Turn to the Alps. Let the valleys of Piedmont speak. Let Switzerland testify. Let France, with its St. Bartholomew. Let England, with all its massacres, speak. And if you have not crushed it yet, shall you hope to do it? Shall you? No, a thousand are to be found and ten thousand if it were necessary, who are willing to march to the stake tomorrow!
 
And when they are burned, if you could take up their hearts, you would see engraved upon each of them the name of Jesus. “His name shall endure forever,” for how can you destroy our love to it? “Ah, but” you say, “we would try gentler means than that.” Well, what would you attempt? Would you invent a better religion? We bid you do it and let us hear it. We have not yet so much as believed you capable of such a discovery. What then? Would you wake up one that should deceive us and lead us astray? We bid you do it. For it is not possible to deceive the elect.
 
You may deceive the multitude, but God’s elect shall not be led astray. They have tried us. Have they not given us Popery? Have they not assailed us with Puseyism? Are they not tempting us with wholesale Arminianism? And do we therefore renounce God’s Truth? No. We have taken this for our motto and by it we will stand. “The Bible, the whole Bible and nothing but the Bible,” is still the religion of Protestants. And the selfsame Truth which moved the lips of Chrysostom, the old doctrine that ravished the heart of Augustine, the old faith which Athanasius declared, the good old doctrine that Calvin preached is our Gospel now–and God helping us–we will stand by it till we die.
 
How will you quench it? If you wish to do it, where can you find the means? It is not in your power. Aha! Aha! Aha! we laugh you to scorn! But you will quench it, will you? You will try it, do you say? And you hope you will accomplish your purpose? Yes. I know you will, when you have annihilated the sun. When you have quenched the moon with drops of your tears. When you have dried up the sea with your drinking. Then shall you do it. And yet you say you will.
 
And next, I ask you, suppose you did, what would become of the world then? Ah, were I eloquent tonight, I might perhaps tell you. If I could borrow the language of a Robert Hall I might hang the world in mourning. I might make the sea the great chief mourner, with its dirge of howling pain and its wild death march of disordered waves. I might clothe all nature–not in robes of green, but in garments of somber blackness. I would bid hurricanes howl the solemn wailing–that death shriek of a world–for what would become of us, if we should lose the Gospel? As for me, I tell you fairly, I would cry, “Let me be gone!” I would have no wish to be here without my Lord.
 
And if the Gospel is not true, I should bless God to annihilate me this instant for I would not care to live if you could destroy the name of Jesus Christ. But that would not be all–that only one man should be miserable–for there are thousands and thousands who can speak as I do. Again, what would become of civilization if you could take Christianity away? Where would be the hope of a perpetual peace? Where governments? Where your Sabbath-Schools? Where all your societies? Where everything that ameliorates the condition of man, reforms his manners and moralizes His character? Where?
 
Let echo answer, “Where?” “They would be gone and not a scrap of them would be left. And where, O men, would be your hope of Heaven? And where the knowledge of eternity? Where a help across the river Death? Where a Heaven? And where bliss everlasting? All were gone if His name did not endure forever. But we are sure of it, we know it, we affirm it, we declare it. We believe and ever will, that "His name shall endure forever”–yes, forever! Let who will try to stop it.
 
This is my first point. I shall have to speak with rather bated breath upon the second, although I feel so warm within as well as without, that I would to God I could speak with all my strength as I might do.
 
II. But, secondly, as His religion, so the honor of His name is to last forever. Voltaire said He lived in the twilight of Christianity. He meant a lie. He spoke the truth. He did live in its twilight. But it was the twilight before the morning–not the twilight of the evening, as he meant to say. For the morning comes, when the light of the sun shall break upon us in its truest glory. The scorners have said that we should soon forget to honor Christ and that one day no man should acknowledge Him. Now, we assert again, in the words of my text, “His name shall endure forever,” as to the honor of it.
 
Yes, I will tell you how long it will endure. As long as on this earth there is a sinner who has been reclaimed by Omnipotent grace, Christ’s name shall endure. As long as there is a Mary ready to wash His feet with tears and wipe them with the hair of her head. As long as there breathes a chief of sinners who has washed himself in the Fountain opened for sin and for uncleanness. As long as there exists a Christian who has put his faith in Jesus and found Him his delight, his refuge, his stay, his shield, his song and his joy, there will be no fear that Jesus' name will cease to be heard.
 
We can never give up that name. We let the Unitarian take his gospel without a Godhead in it. We let him deny Jesus Christ. But as long as Christians–true Christians, live–as long as we taste that the Lord is gracious, have manifestations of His love, sights of His face, whispers of His mercy, assurances of His affection, promises of His grace, hopes of His blessing–we cannot cease to honor His name. But if all these were gone–if we were to cease to sing His praise, would Jesus Christ’s name be forgotten then? No. The stones would sing, the hills would be an orchestra, the mountains would skip like rams and the little hills like lambs. For is He not their Creator?
 
And if the lips of all mortals were dumb at once, there are creatures enough in this wide world besides. Why, the sun would lead the chorus. The moon would play upon her silver harp and sweetly sing to her music. Stars would dance in their measured courses. The shoreless depths of ether would become the home of songs. And the immense void would burst out into one great shout, “You are the glorious Son of God. Great is Your majesty and infinite Your power!” Can Christ’s name be forgotten? No. It is painted on the skies. It is written on the floods. The winds whisper it. The tempests howl it. The seas chant it. The stars shine it. The beasts low it. The thunders proclaim it–earth shouts it–Heaven echoes it!
 
But if that were all gone–if this great universe should all subside in God, just as a moment’s foam subsides into the wave that bears it and is lost forever–would His name be forgotten then? No. Turn your eyes up yonder. See Heaven’s terra firma “who are these that are arrayed in white and from where they came?” “These are they that came out of great tribulation. They have washed their robes and made them white in the blood of the Lamb. Therefore they are before the Throne of God and praise Him day and night in His temple.” And if these were gone. If the last harp of the glorified had been touched with the last fingers. If the last praise of the saints had ceased. If the last hallelujah had echoed through the then deserted vaults of Heaven, for they would be gloomy then–if the last immortal had been buried in his grave–if graves there might be for immortals–would His praise cease then? No, by Heaven, no!
 
For yonder stand the angels. They, too, sing His glory. To Him the cherubim and seraphim do cry without ceasing, when they mention His name in that thrice holy chorus, “Holy, holy, holy, Lord God of Armies.” But if even these were perished–if angels had been swept away, if the wing of seraph never flapped the ether. If the voice of the cherub never sung his flaming sonnet. If the living creatures ceased their everlasting chorus, if the measured symphonies of glory were extinct in silence, would His name then be lost?
 
Ah, no. For as God upon the Throne–He sits–the Everlasting One, the Father, Son and Holy Spirit. And if the universe were all annihilated, still would His name be heard, for the Father would hear it and the Spirit would hear it and deeply graven on immortal marble in the rocks of ages, it would stand–Jesus the Son of God–co-equal with His Father. “His name shall endure forever.”
 
III. And so shall the power of His name. Do you enquire what this is? Let me tell you. Do you see yonder thief hanging upon the cross? Behold the Fiends at the foot thereof, with open mouths. Behold they are charming themselves with the sweet thought that another soul shall give them meat in Hell. Behold the death bird, fluttering his wings over the poor wretch’s head. Vengeance passes by and stamps him for her own. Deep on his breast is written “a condemned sinner.” On his brow is the clammy sweat, expressed from him by agony and death. Look in his heart–it is filthy with the crust of years of sin. The smoke of lust is hanging within, in black festoons of darkness.
 
His whole heart is Hell condensed. Now, look at him. He is dying. One foot seems to be in Hell. The other hangs tottering in life–only kept by a nail. There is a power in Jesus' eye. That thief looks–he whispers, “Lord, remember me.” Turn your eye again there. Do you see that thief? Where is the clammy sweat? It is not there. Where is that horrid anguish? Is it not there. Positively there is a smile upon his lips. The Fiends of Hell, where are they? There are none–but a bright seraph is present, with his wings outspread and his hands ready to snatch that soul, now a precious jewel and bear it aloft to the palace of the great King!
 
Look within his heart–it is white with purity. Look at his breast–it is no longer written “condemned,” but “justified.” Look in the Book of Life–his name is engraved there. Look on Jesus' heart–there on one of the precious stones He bears that poor thief’s name. Yes, once more, look! See that bright one amid the glorified, clearer than the sun and fair as the moon? That is the thief! THAT IS THE POWER OF JESUS! And that power shall endure forever. He who saved the thief can save the last man who shall ever live. For still–
 
“There is a fountain filled with blood,
Drawn from Immanuel’s veins.
And sinners plunged beneath that flood,
Lose all their guilty stains.
The dying thief rejoiced to see
That fountain in his day–
O may I there, tho' vile as he,
Wash all my sins away.
Dear dying Lamb! That precious blood
Shall never lose its power,
Till all the ransomed Church of God
Be saved to sin no more.”
 
His powerful name shall endure forever.
 
Nor is that all the power of His name. Let me take you to another scene and you shall witness something else. There on that deathbed lies a saint. No gloom is on his brow, no terror on his face. Weakly but placidly he smiles. He groans, perhaps, but yet he sings. He sighs now and then, but more often he shouts. Stand by him. “My Brother, what makes you look in death’s face with such joy?” “Jesus,” he whispers. What makes you so placid and so calm? “The name of Jesus.” See, he forgets everything! Ask him a question. He cannot answer it–he does not understand you. Still he smiles. His wife comes, enquiring, “Do you know my name?” He answers, “No.”
 
His dearest friend requests him to remember his intimacy. “I know you not,” he says. Whisper in his ear, “Do you know the name of Jesus?” and his eyes flash glory and his face beams Heaven! His lips speak sonnets and his heart bursts with eternity! For he hears the name of Jesus and that name shall endure forever. He who landed one in Heaven will land me there. Come on, Death! I will mention Christ’s name there. O grave! This shall be my glory, the name of Jesus! Hell dog! This shall be your death–for the sting of death is extracted–Christ our Lord. “His name shall endure forever.”
 
I had a hundred particulars to give you. But my voice fails, so I had better stop. You will not require more of me tonight. You perceive the difficulty I feel in speaking each word. May God send it home to your souls! I am not particularly anxious about my own name, whether that shall endure forever or not, provided it is recorded in my Master’s book. George Whitfield, when asked whether he would found a denomination, said, “No, Brother John Wesley may do as he pleases, but let my name perish. Let Christ’s name last forever.” Amen to that! Let my name perish. But let Christ’s name last forever.
 
I shall be quite contented for you to go away and forget me. I dare say I may not see the faces of half of you again. You may never be persuaded to step within the walls of a conventicle. You will think it perhaps not respectable enough to come to a Baptist meeting. Well, I do not say we are a very respectable people. We don’t profess to be. But this one thing we do profess, we love our Bibles. And if it is not respectable to do so, we do not care to be had in esteem. But we do not know that we are so disreputable after all, for I believe, if I may state my own opinion, that if Protestant Christendom were counted out of that door–not merely every real Christian, but every professor–I believe the PaedoBaptists would have no very great majority to boast of.
 
We are not, after all, such a very small disreputable sect. Regard us in England we may be. But take America, Jamaica, the West Indies and include those who are Baptists in principle, though not openly so and we surrender to none, not even to the Established Church of this country, in numbers. That, however, we care very little about. For I say of the Baptist name, let it perish, but let Christ’s name last forever. I look forward with pleasure to the day when there will not be a Baptist living. I hope they will soon be gone.
 
You will say, “Why?” Because when everybody else sees baptism by immersion, we shall be immersed into all sects and our sect will be gone. Once give us the predominance and we are not a sect any longer. A man may be a Churchman, a Wesleyan, or an Independent and yet be a Baptist. So that I say I hope the Baptist name will soon perish. But let Christ’s name last forever. Yes, and yet again, much as I love dear old England, I do not believe she will ever perish. No, Britain! You shall never perish. The flag of old England is nailed to the mast by the prayers of Christians, by the efforts of Sunday-Schools and her pious men.
 
But I say let even England’s name perish. Let her be merged in one great brotherhood. Let us have no England and no France and no Russia and no Turkey–but let us have Christendom. And I say heartily, from my soul, let nations and national distinctions perish, but let Christ’s name last forever. Perhaps there is only one thing on earth that I love better than the last I have mentioned and that is the pure doctrine of unadulterated Calvinism.
 
But if that is wrong–if there is anything in that which is false–I for one say let that perish, too and let Christ’s name last forever. Jesus! Jesus! Jesus! Jesus–“Crown Him Lord of all!” You will not hear me say anything else. These are my last words in Exeter Hall for this time. Jesus! Jesus! Jesus! “Crown Him Lord of all.”