Evening Prayer January 6, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
We are helpless and hopeless without You. Our lives are empty and meaningless without You. Teach us, Lord, how to be more observant of the work You are doing in us and through us. This is a great blind spot for us, causing us to fret, worry, and even question if You are near. Open our eyes, our ears, our minds, and our hearts, that we may truly see the work You are doing. Far too often our faith sags because our sight is clouded by what the world wants us to see rather than what You want us to see. Teach us, Lord, how to be truly thankful for all that we have, and even for what we can't see that we have.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 6, 2025

Evening Devotional by C.H. Spurgeon
 
"Now the hand of the Lord was upon me in the evening." — Ezk_33:22
 
In the way of judgment this may be the case, and, if so, be it mine to consider the reason of such a visitation, and bear the rod and him that hath appointed it. I am not the only one who is chastened in the night season; let me cheerfully submit to the affliction, and carefully endeavour to be profited thereby. But the hand of the Lord may also be felt in another manner, strengthening the soul and lifting the spirit upward towards eternal things. O that I may in this sense feel the Lord dealing with me! A sense of the divine presence and indwelling bears the soul towards heaven as upon the wings of eagles. At such times we are full to the brim with spiritual joy, and forget the cares and sorrows of earth; the invisible is near, and the visible loses its power over us; servant-body waits at the foot of the hill, and the master-spirit worships upon the summit in the presence of the Lord. O that a hallowed season of divine communion may be vouchsafed to me this evening! The Lord knows that I need it very greatly. My graces languish, my corruptions rage, my faith is weak, my devotion is cold; all these are reasons why his healing hand should be laid upon me. His hand can cool the heat of my burning brow, and stay the tumult of my palpitating heart. That glorious right hand which moulded the world can new-create my mind; the unwearied hand which bears the earth's huge pillars up can sustain my spirit; the loving hand which incloses all the saints can cherish me; and the mighty hand which breaketh in pieces the enemy can subdue my sins. Why should I not feel that hand touching me this evening? Come, my soul, address thy God with the potent plea, that Jesus' hands were pierced for thy redemption, and thou shalt surely feel that same hand upon thee which once touched Daniel and set him upon his knees that he might see visions of God.

Revelation 1:3

 

Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and obey what is written in it, because the time is near.
Revelation 1:3 Berean Standard Bible (BSB)
 
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Revelation 1:3 King James Bible (KJV)
 
Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near!
Revelation 1:3 New English Translation (NET)
 
Blessed is the one who reads aloud
The word "blessed" in Greek is "makarios," which conveys a sense of happiness or divine favor. In the context of Revelation, this blessing is not just a superficial happiness but a deep, spiritual joy that comes from being in alignment with God's will. The act of reading aloud was significant in the early church, as many believers were illiterate, and the public reading of Scripture was a primary means of disseminating God's Word. This phrase emphasizes the importance of engaging with Scripture actively and communally, suggesting that there is a special grace imparted to those who proclaim God's Word.
 
the words of this prophecy
The term "prophecy" in Greek is "prophēteia," which refers to a divinely inspired message or revelation. In the biblical context, prophecy is not merely about predicting the future but is a message from God that calls for a response. The Book of Revelation is a prophetic text that reveals God's ultimate plan for humanity and the world. This phrase underscores the divine origin and authority of the message, inviting readers to approach it with reverence and openness to its transformative power.
 
and blessed are those who hear
Hearing, in the biblical sense, goes beyond the physical act of listening. The Greek word "akouō" implies understanding and obedience. In the ancient world, hearing was often synonymous with obeying, as true hearing involved a response. This phrase highlights the communal aspect of worship and the importance of being attentive to God's Word. It suggests that there is a blessing for those who not only hear the words but also internalize and act upon them.
 
and obey
The Greek word for "obey" is "tēreō," which means to keep, guard, or observe. It implies a careful and diligent adherence to what has been heard. In the context of Revelation, obedience is a key theme, as the book calls believers to remain faithful amidst trials and tribulations. This phrase emphasizes the necessity of living out the teachings of Scripture, suggesting that true blessing comes from aligning one's life with God's commands.
 
what is written in it
The phrase "what is written" underscores the authority and permanence of the biblical text. In the ancient world, written documents were considered binding and authoritative. This phrase reminds readers of the enduring nature of God's Word and its relevance across time and cultures. It calls believers to take seriously the teachings and warnings contained within the book, recognizing them as divinely inspired and eternally significant.
 
because the time is near
The Greek word for "time" is "kairos," which refers to a specific, opportune moment rather than chronological time. The phrase "the time is near" conveys a sense of urgency and imminence. In the context of Revelation, it serves as a reminder that God's plan is unfolding, and believers must be prepared for the fulfillment of His promises. This phrase encourages a posture of readiness and anticipation, urging Christians to live with an eternal perspective and a sense of expectancy for Christ's return.
 
Berean Study Bible
 
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Blessed is the one who reads aloud the words of this prophecy:
 
This part emphasizes the act of reading the Book of Revelation out loud. In the context of the time, reading aloud was a common practice, especially in communal settings like churches, where literacy might not have been widespread. The act of reading this prophecy aloud is considered a blessed act, suggesting that there is a special grace or favor bestowed upon the reader.
 
Blessed are those who hear it:
 
This extends the blessing to the listeners. It implies that merely hearing the prophecy (which would include understanding and contemplating its content) also carries a blessing. This could be seen as an encouragement for communal reading and study, fostering a collective spiritual experience.
 
Take to heart what is written in it:
 
This is an invitation not just to hear but to deeply engage with the prophecy, to internalize and reflect upon its messages. It's about living according to the insights and warnings provided in Revelation.
 
Because the time is near:
 
This statement adds urgency to the reading and understanding of the text. It suggests that the events described in Revelation are imminent or relevant in some immediate way. This phrase has been interpreted in various ways throughout history, often in relation to contemporary events or eschatological expectations.
 
Theologically, this verse serves several purposes:
 
Encouragement for study: It promotes the active study of the apocalyptic literature, which can be complex and symbolic.
 
Community building: By blessing both the reader and the hearer, it fosters a sense of community where the sharing of scriptural insights is valued.
 
Urgency and relevance: It underscores the belief that the messages in Revelation have immediate or near-future implications for believers, urging them to live in accordance with its teachings.
 
This verse sets the tone for the Book of Revelation, emphasizing its importance, the blessings it can bring, and the need for its message to be taken seriously in light of the perceived nearness of the events it describes.
 
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Blessed is he that readeth,.... This book the Revelation, privately, in his closet or family, carefully and diligently, with a desire of understanding it; or publicly in the church of God, and endeavours open and explain it to others; and may allude to the reading of the law and the prophets in the synagogues, which were not barely read, but expounded; see Act_13:15; and the rather this may be thought to be the sense of the words, since there is a change of number in the next clause,
 
and they that hear the words of this prophecy; that listen attentively to the reading and exposition of this book, and have ears to hear, so as to understand the prophecies contained in it: for the whole, when delivered to John, was a prophecy of things to come: but some versions read the number alike in both clauses; as either, "blessed is he that readeth, and he that heareth", as the Vulgate Latin and Ethiopic versions; or "blessed are they that read, and they that hear", as the Arabic version:
 
and keep those things which are written therein; the last version adds, "concerning this frail world"; who not only read, and hear, but put in practice what they read and hear; for there are some things in this book which are of a practical nature, especially in the epistles to the seven churches; or the sense is, happy are those persons that observe, and take notice of what is written herein, and meditate upon them, and well weigh them in their minds, and retain them in their memories. Now, though eternal happiness does not depend upon, nor is procured by any of these means, as reading, hearing, and observing; yet there is a real happiness, a true pleasure, that does attend these things, which may stir up to a regard unto them; and for which purpose the following words are added:
 
for the time is at hand; when thee things should begin to be fulfilled.
 
John Gill’s Exposition of the Bible
 
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Revelation style of literature known as Apocalyptic. Apocalyptic literature is a genre of writing that predicts cataclysmic events and the ultimate destiny of the world, often through divine revelation. This genre is deeply rooted in the Judeo-Christian tradition and typically features:
 
Pseudonymous authorship: The works are often attributed to ancient figures to lend them authority.
Narrative form: They tell a story, usually involving visions or dreams.
Esoteric language: The language is symbolic and often difficult to interpret.
Pessimistic view of the present: These texts often depict the current world as corrupt or doomed.
Imminent final events: They focus on the end times and the ultimate triumph of good over evil.
 
The highly symbolic nature of this style of literature is often used, not simply as a means to prophesy about the future but harangue current powers without them realizing that it is about them. At the point in time Revelation was written, Rome was the great power in the world and, as far as the Jews and Christians were concerned, the greatest evil in the world as well. The difficulty the author presents us with is trying to understand whether certain passages are about the distant future, the near future, about Rome, or about something else.
 
 

Hebrews 1:3

 

The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high.
Hebrews 1:3 Berean Standard Bible (BSB)
 
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Hebrews 1:3 King James Bible (KJV)
 
The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.
Hebrews 1:3 New English Translation (KJV)
 
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The Son is the radiance of God’s glory
The phrase "The Son is the radiance of God’s glory" speaks to the divine nature and majesty of Jesus Christ. The Greek word for "radiance" (ἀπαύγασμα, apaugasma) suggests an outshining or effulgence, indicating that Jesus is not merely a reflection but the very emanation of God's glory. This concept is deeply rooted in the Old Testament, where God's glory (כָּבוֹד, kavod) often signifies His presence and majesty, as seen in the Shekinah glory that filled the temple (1 Kings 8:10-11). Historically, this underscores the belief that Jesus is the visible manifestation of the invisible God, a core tenet of Christian doctrine affirming His divinity.
 
and the exact representation of His nature
The term "exact representation" (χαρακτήρ, charakter) in Greek refers to an imprint or stamp, like that made by a die or seal. This implies that Jesus perfectly embodies the essence and character of God. In the historical context of the Roman Empire, coins bore the image of the emperor, signifying authority and authenticity. Similarly, Jesus is the precise imprint of God's being, affirming His role in revealing the Father to humanity. This aligns with John 14:9, where Jesus says, "Anyone who has seen Me has seen the Father," emphasizing His unique role in the divine revelation.
 
upholding all things by His powerful word
The phrase "upholding all things by His powerful word" highlights the sustaining power of Christ. The Greek word for "upholding" (φέρων, pheron) conveys the idea of carrying or bearing. This suggests that Jesus not only created the universe but also continuously sustains it. The "powerful word" (ῥήματι τῆς δυνάμεως, rhemati tes dynameos) indicates the authority and effectiveness of His command, reminiscent of the creative word of God in Genesis 1. This reflects the historical understanding of God's providence and sovereignty, where Christ is actively involved in the ongoing maintenance of creation.
 
After He had provided purification for sins
The phrase "After He had provided purification for sins" refers to the atoning work of Christ. The Greek word for "purification" (καθαρισμός, katharismos) denotes a cleansing or purging, often used in the context of ritual purification in the Old Testament (Leviticus 16:30). This highlights the sacrificial nature of Jesus' death, fulfilling the requirements of the Law and providing a means for humanity to be cleansed from sin. Historically, this act is central to Christian theology, emphasizing the sufficiency and completeness of Christ's sacrifice on the cross.
 
He sat down at the right hand of the Majesty on high
The phrase "He sat down at the right hand of the Majesty on high" signifies the exaltation and authority of Christ. In ancient cultures, sitting at the right hand of a king symbolized a position of honor and power. The "Majesty on high" refers to God the Father, and this imagery is drawn from Psalm 110:1, a messianic psalm that speaks of the Messiah's enthronement. This historical and scriptural context affirms Jesus' divine authority and His role as the eternal High Priest, who, having completed His redemptive work, now reigns with the Father in glory.
 
Berean Study Bible
 
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Radiance of the Glory of God: This phrase suggests that Jesus embodies the glory of God. The word "radiance" implies that Jesus does not merely reflect God's glory but is an integral part of it, emanating from God Himself.
 
Exact Imprint of His Nature: This indicates that Jesus fully represents God's character or essence. The term "exact imprint" or "express image" (in some translations) suggests an exact representation, like a stamp or seal, implying that Jesus is the perfect expression of God's nature.
 
Upholds the Universe by the Word of His Power: This part speaks to Jesus's role in the ongoing maintenance of the cosmos. It means that by His power, Jesus sustains all things, indicating His divine authority over creation.
 
After Making Purification for Sins: Here, the text refers to Jesus's atoning work on the cross. "Purification for sins" alludes to the sacrificial death of Jesus which, according to Christian theology, cleanses humanity from sin.
 
Sat Down at the Right Hand of the Majesty on High: The act of sitting down symbolizes the completion of His redemptive work. The "right hand" of God is a place of honor, authority, and power, indicating that Jesus has been exalted after His resurrection and ascension.
 
This verse encapsulates several key theological points:
 
The divinity of Christ, highlighting His oneness with God.
His role in creation and its preservation.
His redemptive work through sacrifice.
His current exalted position and authority.
 
Hebrews 1:3 is often cited to discuss the nature of Christ's divinity and His role in both creation and redemption within Christian theology.
 
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Who being the brightness of his glory,.... Or "of glory"; of God the Father, the God of glory, and who is glory itself; so called on account of his glorious nature and perfections and because of the glorious manifestations of them in his works of creation and providence, and in the various dispensations of his grace, and especially in his Son; and because he is the author of all glory, in the creatures, in the whole world, in Christ as man and Mediator, and in his own people. Now Christ is the "brightness" of this, as he is God; he has the same glorious nature and perfections, and the same glorious names, as Jehovah, the Lord of glory, &c. and the same glory, homage, and worship given him: the allusion is to the sun, and its beam or ray: so some render it "the ray of his glory"; and may lead us to observe, that the Father and the Son are of the same nature, as the sun and its ray; and that the one is not before the other, and yet distinct from each other, and cannot be divided or separated one from another: so the phrase זין יקריה, "the brightness of his glory", is used of the divine Being, in the Chaldee paraphrases (r); see the Apocrypha.
 
"For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.'' (Wisdom 7:26)
 
And the express image of his person; this intends much the same as the other phrase; namely, equality and sameness of nature, and distinction of persons; for if the Father is God, Christ must be so too; and if he is a person, his Son must be so likewise, or he cannot be the express image and character of him; See Gill on Col_1:15.
 
And upholding all things by the word of his power; the Syriac version renders it, "by the power of his word", to the same sense, only inverting the words. The Targumist on 2Ch_2:6 uses a phrase very much like this, of God, whom the heaven of heavens cannot contain; because, adds he, סביל כלא בדרע גבורתיה, "he bears", or "sustains all things by the arm of his power"; and the words are to be understood not of the Father, upholding all things by his essential and powerful Word, his Son; but of the Son himself, who upholds all creatures he has made; bears up the pillars of the universe; preserves every creature in its being, and supports it, and supplies it with the necessaries of life; rules and governs all, and providentially orders and disposes of all things in the world, and that by his all powerful will; which makes it manifest, that he is truly and properly God, and a very fit person to be a priest, as follows:
 
when he had by himself purged our sins; the Arabic and Ethiopic versions seem to refer this to God the Father, as if he, by Christ, made the expiation of sin, and then caused him to sit down at his right hand; but it belongs to the Son himself, who of himself, and by himself alone, and by the sacrifice of himself, made atonement for the sins of his people; which is meant by the purgation of them: he took their sins upon himself, and bore them, and removed them far away, and utterly abolished them, which the priests under the law could not do: and when he had so done,
 
he sat down on the right hand of the Majesty on high; by "Majesty" is meant God the Father, to whom majesty belongs; who is clothed with it, and which is before him: and his "right hand" designs his power, greatness, and glory, and is expressive of the high honour Christ, as man, is possessed of; for his sitting here denotes the glorious exaltation of him in human nature, after his sufferings, and death, and resurrection from the dead; and shows that he had done his work, and was accepted, and was now enjoying rest and ease, honour and glory, in which he will continue; and the place of his session, as well as of the habitation of God, at whose right hand he sits, is on high, in the highest heavens.
 
(r) Targum in 2 Sam xxii. 13. & in Cant. v. 10.
 
John Gill’s Exposition of the Bible
 
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Cross References:
 
Colossians 1:15-17
The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together.
 
Philippians 2:6
Who, existing in the form of God, did not consider equality with God something to be grasped,
 

Romans 1:5

 

Through Him and on behalf of His name, we received grace and apostleship to call all those among the Gentiles to the obedience that comes from faith.
Romans 1:5 Berean Standard Bible (BSB)
 
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Romans 1:5 King James Bible (KJV)
 
Through him we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.
Romans 1:5 New English Translation (NET)
 
Through Him
This phrase emphasizes the centrality of Jesus Christ in the Christian faith. The Greek word "δι’ οὗ" (di' hou) indicates that it is through Jesus that believers receive grace and apostleship. This underscores the belief that all spiritual blessings and authority come through Christ, affirming His role as the mediator between God and humanity. Historically, this reflects the early Christian understanding of Jesus as the fulfillment of Old Testament prophecies and the one through whom God's promises are realized.
 
we received grace
The term "grace" (Greek: χάρις, charis) refers to the unmerited favor of God. In the context of Romans, it highlights the transformative power of God's love and mercy, which is not earned by human effort but given freely. This grace is foundational to the Christian experience, enabling believers to live in a way that reflects God's character. Theologically, it is a reminder of the new covenant established through Christ's sacrifice, which offers redemption and reconciliation with God.
 
and apostleship
"Apostleship" (Greek: ἀποστολή, apostolē) refers to the commission and authority given to Paul and others to spread the Gospel. This term is rooted in the concept of being sent with a purpose, akin to an ambassador. Historically, apostles were foundational to the early Church, tasked with establishing communities of faith and teaching the doctrines of Christ. This highlights the responsibility and privilege of being a messenger of the Gospel, entrusted with the mission to share the good news with the world.
 
to call all the Gentiles
The phrase "to call all the Gentiles" signifies the inclusive nature of the Gospel. The Greek word for "Gentiles" (ἔθνη, ethnē) refers to all nations or peoples outside of Israel. This reflects the radical shift in the early Church, where the message of salvation was extended beyond the Jewish community to include all humanity. It underscores the universal scope of God's plan, breaking down ethnic and cultural barriers to create a diverse and unified body of believers.
 
to the obedience that comes from faith
This phrase connects faith with obedience, indicating that true faith results in a life that aligns with God's will. The Greek word for "obedience" (ὑπακοή, hypakoē) implies a listening and responding to God's call. This obedience is not about legalistic adherence to rules but a heartfelt response to God's grace. It reflects the transformative power of faith, which leads to a life of righteousness and holiness, demonstrating the reality of one's relationship with God.
 
for His name’s sake
The phrase "for His name’s sake" emphasizes the ultimate purpose of the Gospel mission: to glorify God. In biblical terms, a name represents character and reputation. Thus, this mission is about making known the character and glory of God through Jesus Christ. Historically, this reflects the early Church's understanding that their work was not for personal gain but to honor and exalt God. It serves as a reminder that all Christian endeavors should aim to reflect God's glory and advance His kingdom.
 
Berean Study Bible
 
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Through him: Refers to Jesus Christ. Paul attributes the grace he has received and his role as an apostle to Jesus.
 
We received grace and apostleship:
 
Grace here means the unmerited favor or divine assistance given to humans for their regeneration or sanctification.
 
Apostleship refers to the role or office of an apostle, someone sent to spread the gospel, in this case, Paul's mission to preach the Christian faith.
 
To call all the Gentiles: This signifies Paul's mission was specifically directed towards the Gentiles (non-Jews), expanding the Christian message beyond the Jewish community. This is significant because at the time, Christianity was initially seen as a sect within Judaism.
 
To the obedience that comes from faith: This phrase indicates that the purpose of Paul's calling is to lead people to a life of obedience that stems from faith in Jesus Christ. It implies that true obedience to God is not just about following laws but is a response to believing in and trusting Jesus.
 
For his name's sake: This suggests that all of Paul's efforts in his apostolic work are for the glory and honor of Jesus Christ. It emphasizes the motivation behind the mission; it's not for personal gain or recognition but for the sake of Christ's name.
 
In the context of the entire letter to the Romans, this verse sets the stage for Paul's theological arguments about salvation through faith, the universal sinfulness of humanity, and the inclusivity of God's plan for salvation which extends to all humanity, not just the Jews. This verse helps to establish Paul's authority and the purpose of his message, which is central to understanding the overall theme of Romans, where Paul elaborates on justification by faith, the role of the law, and the unity of Jews and Gentiles in Christ.
 
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By whom we have received grace and apostleship,.... That is, either by the Holy Spirit, from whom all grace and gifts come, qualifying for the discharge of any office; or by the Lord Jesus Christ, who is full of grace and truth, has received gifts for, and gives them to men to fit them for whatsoever service he is pleased to call them to. By "grace and apostleship" may be meant, either one and the same thing, the favour and honour of being the apostles of Christ; or different things, and the one in order to the other. Grace may design special saving grace in calling, justification, pardon, and adoption, and sanctification, which was received in common with other saints, and is absolutely necessary to an apostle, and to any ordinary minister of the word; or the doctrine of grace, which they received from Christ, and dispensed to others; or rather the gifts of grace, and the various measures thereof, which they received from their ascended Lord and King, by which they were furnished for apostleship, that is, the work and office of apostles; to which they were called by Christ, and from whom they received a commission to execute it. The apostle takes in others sides himself, and says, "we have received"; partly for the sake of modesty, and partly to keep up his equal title with others to this office; and since this is had in a way of receiving, which supposes giving, and excludes boasting, it obliges to make use of all grace and gifts to the glory of Christ, by whom they are received. The end for which they received such an office, and grace to fit them for it, was, "for obedience to the faith"; that men might be brought by the ministry of the word to obey the faith, Christ the object of faith; to submit to his righteousness, and the way of salvation by him, and to be subject to his ordinances or to obey the doctrine of faith, which is not barely to hear it, and notionally receive it, but to embrace it heartily by faith, and retain it, in opposition to a disbelief and contempt of it; and which is the end and design of the Gospel ministration to bring persons to, Moreover, by
 
obedience to the faith, or "obedience of faith", as it may be rendered, may be meant the grace of faith, attended with evangelical obedience; for obedience, rightly performed, is only that which is by faith, and springs from it. Now grace and apostleship were received, in order to be exercised
 
among all nations; not in Judea only, to which the first commission of apostleship was limited, but in all the nations of the world, as the commission renewed by Christ after his resurrection ordered; and that some among all nations of the earth might, by the power of divine grace accompanying the word, be brought to faith and obedience: and all this, the qualifications for the office, the due exercise of it in all the world, and the success that attended it, were
 
for his name; for the honour and glory of Christ, in whose name they went, and which they bore and carried among the Gentiles, out of whom he was pleased "to take a people for his name", Act_15:14.
 
John Gill’s Exposition of the Bible
 
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As has already been said, Paul was a Pharisee. In fact, Paul, in speaking of himself, claimed to be a Pharisee among Pharisees; strict, devoted and fanatical, as we’re familiar with from the Book of Acts. It could be true that familiarity breeds contempt, but I don’t think many of us truly realize the life-changing experience Paul had on the road to Damascus. To say it had a profound impact on him would be the least we could say. And it is here that we run into some difficulties. Bear with me on this because it is important to our understanding of what Paul is saying.
 
For you have heard of my former life in Judaism, how I persecuted the church of God beyond measure and tried to destroy it, and progressed in Judaism above many of my equals in my own heritage, being more exceedingly zealous for the traditions of my fathers. But when it pleased God, who set me apart since I was in my mother’s womb and called me by His grace, to reveal His Son in me, that I might preach Him among the nations, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me. But I went into Arabia, and returned again to Damascus.
 
After three years I went up to Jerusalem to see Peter and stayed with him for fifteen days. I saw none of the other apostles except James, the Lord’s brother. In what I am writing to you, before God, I do not lie! Galatians 1:13-20, Modern English Version (MEV)
 
Then Ananias went his way and entered the house. Putting his hands on him, he said, “Brother Saul, the Lord Jesus, who appeared to you on the way as you came, has sent me so that you may see again and be filled with the Holy Spirit.” Immediately something like scales fell from his eyes, and he could see again. And he rose up and was baptized. When he had eaten, he was strengthened.
 
For several days Saul was with the disciples in Damascus. 20 Immediately he preached in the synagogues that the Christ is the Son of God. All who heard him were amazed and said, “Is not this he who killed those who called on this name in Jerusalem, and came here with that intent, to bring them bound to the chief priests?” Yet Saul increased all the more with power and confounded the Jews living in Damascus, proving that this One is the Christ.
 
After many days had passed, the Jews arranged to kill him. But their scheme was known by Saul. They watched the gates day and night to kill him. But the disciples took him by night, and lowered him in a basket through the wall.
 
When Saul had come to Jerusalem, he tried to join the disciples. But they all feared him, not believing he was a disciple. But Barnabas took him, and led him to the apostles, and declared to them how on the road he had seen the Lord, and that He had spoken to him, and how he had boldly preached in Damascus in the name of Jesus. So he stayed with them while coming in and going out of Jerusalem. And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists. But they tried to kill him. When the brothers learned this, they brought him down to Caesarea, and sent him off to Tarsus. Acts 9:17-30, Modern English Version (MEV)
 
As can be readily seen from the above Scripture references, the effort to establish an exact timeline of what happened to Paul after his Damascus Road experience is difficult, if not impossible. However, the key here isn’t so much on getting the exact timing correct as it is that his life took a drastic turn, and he appears to have had a wilderness experience much as Israel had after escaping their slavery in Egypt and as Jesus had after his baptism in the Jordan. This is something his Jewish readers would understand, and I think most of us, even if we haven’t experienced something as drastic in our lives, can appreciate it none the less. Paul is asking his Jewish readers to undertake a drastic change in their own lives, and he is perfectly capable of understanding what they are going through when doing so.
 
 

Heaven And Hell

 

A Sermon by C.H. Spurgeon
 
“And I say unto you, that many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven. But the sons of the kingdom will be cast out into outer darkness. There shall be weeping and gnashing of teeth.”
Matthew 8:11, 12
 
THIS is a land where plain speaking is allowed and where the people are willing to afford a fair hearing to anyone who can tell them that which is worth their attention. Tonight I am quite certain of an attentive audience for I know you too well to suppose otherwise. This field, as you are all aware, is private property. And I would just give a suggestion to those who go out in the open air to preach–that it is far better to get into a field or a plot of unoccupied building ground than to block up the roads and stop business. It is moreover far better to be somewhere under protection, so that we can at once prevent disturbance.
 
Tonight I shall, I hope, encourage you to seek the road to Heaven. I shall also have to utter some very sharp things concerning the end of the lost in the pit of Hell. Upon both these subjects I will try and speak as God helps me. But I beseech you, as you love your souls, weigh right and wrong this night. See whether what I say is the Truth of God. If it is not, reject it utterly and cast it away. But if it is, at your peril disregard it. For as you shall answer before God, the great Judge of Heaven and earth, it will go ill with you if the words of His servant and of His Scripture are despised.
 
My text has two parts. The first is very agreeable to my mind and gives me pleasure. The second is terrible in the extreme. But since they are both the Truth they must be preached. The first part of my text is, “I say unto you, that many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven.” The sentence which I call the black, dark and threat part is this–“But the children of the kingdom shall be cast out into outer darkness. There shall be weeping and gnashing of teeth”
 
Let us take the first part. Here is a MOST GLORIOUS PROMISE. I will read it again–“Many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven.” I like that text because it tells me what Heaven is and gives me a beautiful picture of it. It says it is a place where I shall sit down with Abraham and Isaac and Jacob. O what a sweet thought that is for the working man. He often wipes the hot sweat from his face and he wonders whether there is a land where he shall have to toil no longer. He scarcely ever eats a mouthful of bread that is not moistened with the sweat of his brow.
Often he comes home weary and flings himself upon his couch, perhaps too tired to sleep. He says, “Oh, is there no land where I can rest? Is there no place where I can sit and for once let these weary limbs be still? Is there no land where I can be quiet?” Yes, you son of toil and labor–
 
“There is a happy land
Far, far, away,”
 
where toil and labor are unknown. Beyond yon blue sky there is a city fair and bright–its walls are jasper and its light is brighter than the sun. There “the weary are at rest and the wicked cease from troubling.” Immortal spirits are yonder who never wipe sweat from their brow, for “they sow not, neither do they reap.” They have not to toil and labor–
 
“There on a green and flowery mount
Their wearied souls shall sit–
And with transporting joys recount
The labors of their feet.”
 
To my mind one of the best views of Heaven is that it is a land of rest–especially to the working man. Those who have not to work hard think they will love Heaven as a place of service. That is very true. But to the working man, to the Soon this voice will never be strained again–soon these lungs will never have to exert themselves beyond their power. Soon this brain shall not be racked for thought. But I shall sit at the banquet table of God. Yes, I shall recline on the bosom of Abraham and be at ease forever.
 
Oh weary sons and daughters of Adam! You will not have to drive the plowshare into the unthankful soil in Heaven. You will not need to rise to daily toils before the sun has risen and labor still when the sun has long ago gone to his rest. You shall be still, you shall be quiet, you shall rest yourselves–for all are rich in Heaven, all are happy there, all are peaceful. Toil, trouble, travail and labor are words that cannot be spelled in Heaven. They have no such things there for they always rest.
 
And mark the good company they sit with. They are to “sit down with Abraham and Isaac and Jacob.” Some people think that in Heaven we shall know nobody. But our text declares here that we “shall sit down with Abraham and Isaac and Jacob.” Then I am sure that we shall be aware that they are Abraham and Isaac and Jacob. I have heard of a good woman who asked her husband, when she was dying, “My dear, do you think you will know me when you and I get to Heaven?” “Shall I know you?” he said. “Why, I have always known you while I have been here and do you think I shall be a greater fool when I get to Heaven?”
 
I think it was a very good answer. If we have known one another here, we shall know one another there. I have dear departed friends up there and it is always a sweet thought to me that when I shall put my foot, as I hope I may, upon the threshold of Heaven, there will come my Brothers and Sisters to clasp me by the hand and say, “Yes, you loved one and you are here.” Dear relatives that have been separated, you will meet again in Heaven. One of you has lost a mother–she is gone above. And if you follow the track of Jesus, you shall meet her there.
 
Methinks I see yet another coming to meet you at the door of Paradise and though the ties of natural affection may be in a measure forgotten–if I may be allowed to use a figure–how blessed would she be as she turned to God and said, “Here am I and the children that you have given me.” We shall recognize our friends–husband, you will know your wife again. Mother, you will know those dear babes of yours–you marked their features when they lay panting and gasping for breath. You know how you hung over their graves when the cold sod was sprinkled over them and it was said, “earth to earth, dust to dust and ashes to ashes.”
 
But you shall hear those loved voices again. You shall hear those sweet voices once more, you shall yet know that those whom you loved have been loved by God. Would not that be a dreary Heaven for us to inhabit where we should be alike unknowing and unknown? I would not care to go to such a Heaven as that. I believe that Heaven is a fellowship of the saints and that we shall know one another there. I have often thought I should love to see Isaiah. And as soon as I get to Heaven, methinks, I would ask for him because he spoke more of Jesus Christ than all the rest. I am sure I should want to find George Whitfield–he who so continually preached to the people and wore himself out with a more than seraphic zeal.
 
O yes! We shall have choice company in Heaven when we get there. There will be no distinction of learned and unlearned, clergy and laity–but we shall walk freely one among another. We shall feel that we are Brethren. We shall–“sit down with Abraham and Isaac and Jacob.” I have heard of a lady who was visited by a minister on her deathbed and she said to him, “I want to ask you one question, now I am about to die.” “Well,” said the minister, “what is it?” Oh,“ said she, in a very affected way, "I want to know if there are two places in Heaven, because I could not bear that Betsy in the kitchen should be in Heaven along with me, she is so unrefined.”
 
The minister turned round and said, “O, don’t trouble yourself about that, Madam. There is no fear of that, for until you get rid of your accursed pride you will never enter Heaven at all.” We must all get rid of our pride. We must come down and stand on an equality in the sight of God and see in every man a Brother, every woman a Sister before we can hope to be found in Glory. Yes, we bless God, we thank Him that He will set down no separate table for one and for another. The Jew and the Gentile will sit down together. The great and the small shall feed in the same pasture and we shall “sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven.”
 
But my text has a yet greater depth of sweetness, for it says, that “many shall come and shall sit down.” Some narrow-minded bigots think that Heaven will be a very small place–where there will be a very few people–who went to their chapel or their church. I confess I have no wish for a very small Heaven and love to read in the Scriptures that there are many mansions in my Father’s house. How often do I hear people say, “Ah, ‘strait is the gate and narrow is the way and few there be that find it.’ There will be very few in Heaven. There will be more lost.”
 
My Friend, I disagree with you. Do you think that Christ will let the devil beat Him? That He will let the devil have more in Hell than there will be in Heaven? No–it is impossible. For then Satan would laugh at Christ. There will be more in Heaven than there are among the lost. God says that “there will be a number that no man can number who will be saved.” But He never says that there will be a number that no man can number that will be lost. There will be a host beyond all count who will get into Heaven. What glad tidings for you and for me! For if there are so many to be saved why should not I be saved? Why should not you? Why should not yonder man, over there in the crowd, say, “Cannot I be one among the multitude?”
 
And may not that poor woman there take heart and say, “Well, if there were but half-a-dozen saved, I might fear that I should not be one. But since many are to come, why should not I also be saved?” Cheer up, disconsolate! Cheer up, son of mourning, child of sorrow–there is hope for you still! I can never know that any man is past God’s grace. There are a few that have sinned that sin that is unto death and God gives them up–but the vast host of mankind are yet within the reach of sovereign mercy–“And many of them shall come from the east and from the west and shall sit down in the kingdom of Heaven.”
 
Look at my text again and you will see where these people come from. They are to “come from the east and west.” The Jews said that they would all come from Palestine, every single one of them, every man, woman and child. That there would not be one in Heaven that was not a Jew. And the Pharisees thought that if they were not all Pharisees they could not be saved. But Jesus Christ said there will be many that will come from the east and from the west. There will be a multitude from that far off land of China, for God is doing a great work there and we hope that the Gospel will yet be victorious in that land.
 
There will be a multitude from this western land of England. From the western country beyond the sea, in America. And from the south, in Australia. And from the north, in Canada, Siberia and Russia. From the uttermost parts of the earth there shall come many to sit down in the kingdom of God. But I do not think this text is to be understood so much geographically as spiritually. When it says that they “shall come from the east and west,” I think it does not refer to nations particularly, but to different kinds of people. Now, “the east and the west” signify those who are the very furthest off from religion. Yet many of them will be saved and get to Heaven.
 
There is a class of persons who will always be looked upon as hopeless. Many a time have I heard a man or woman say of such a one, “he cannot be saved–he is too abandoned. What is he good for? Ask him to go to a place of worship–he was drunk on Saturday night. What would be the use of reasoning with him? There is no hope for him. He is a hardened fellow. See what he has done these many years? What good will it be to speak to him?”
 
Now, hear this, you who think your fellows worse than yourselves–you who condemn others–you are often just as guilty! Jesus Christ says “many shall come from the east and west.” There will be many in Heaven that were drunkards once. I believe, among that blood-bought throng, there are many who reeled in and out the tavern half their lifetime. But by the power of divine grace they were able to dash the liquor cup to the ground. They renounced the riot of intoxication–fled away from it–and served God. Yes! There will be many in Heaven who were drunkards on earth. There will be many harlots–some of the most abandoned will be found there.
 
You remember the story of Whitfield’s once saying that there would be some in Heaven who were “the devil’s castaways”? Some that the devil would hardly think good enough for him and yet whom Christ would save? Lady Huntingdon once gently hinted that such language was not quite proper. But just at the time there happened to be heard a ring at the bell and Whitfield went down stairs. Afterwards he came up and said, “Your Ladyship, what do you think a poor woman had to say to me just now? She was a sad profligate and she said, ‘O Mr. Whitfield, when you were preaching you told us that Christ would take in the devil’s castaways and I am one of them,’ ” and that was the means of her Lady’s salvation.
 
Shall anybody ever check us from preaching to the lowest of the low? I have been accused of getting all the rabble of London around me. God bless the rabble! God save the rabble! But suppose they are “the rabble!” Who needs the Gospel more than they do? Who requires to have Christ preached to them more than they do? We have lots of those who preach to ladies and gentlemen and we want someone to preach to the rabble in these degenerate days. Oh, here is comfort for me, for many of the rabble are to come from the east and from the west!
 
Oh, What would you think if you were to see the difference between some that are in Heaven and some that shall be there? There might be found one whose hair hangs across his eyes, his locks are matted, he looks horrible, his bloated eyes start from his face, he grins almost like an idiot, he has drunk away his very brain until life seems to have departed so far as sense and being are concerned. Yet I would say to you, “that man is capable of salvation”–and in a few years I might say “look up yonder,” see that bright star? Discern that man with a crown of pure gold upon his head? Do you notice that being clad in robes of sapphire and in garments of light? That is the selfsame man who sat there a poor benighted, almost idiotic being. Yet sovereign grace and mercy have saved him!
 
There are none, except those as I have said before who have sinned the unpardonable sin, who are beyond God’s mercy–fetch me out the worst and still I would preach the Gospel to them. Fetch me out the vilest, still I would preach to them because I recollect my master said, “Go you out into the highways and hedges and compel them to come in that My house may be filled.” “Many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven.”
 
There is one more word I must notice before I have done with this sweet portion–that is the word “shall.” Oh, I love God’s “shalls” and “wills.” There is nothing comparable to them. Let a man say “shall,” what is it good for? “I will,” says man and he never performs. “I shall,” says he and he breaks his promise. But it is never so with God’s “shalls.” If He says, “shall,” it shall be. When He says, “will,” it will be. Now He has said here, “many shall come.” The devil says, “they shall not come” but “they shall come.” Their sins say, “you can’t come.” God says you “shall come.” You, yourselves, say, “we won’t come.” God says, “you shall come.”
 
Yes! There are some here who are laughing at salvation, who can scoff at Christ and mock at the Gospel. But I tell you some of you shall come yet. “What?” you say, “can God make me become a Christian?” I tell you, yes, for herein rests the power of the Gospel. It does not ask your consent, but it gets it. It does not say will you have it, but it makes you willing in the day of God’s power. Not against your will–but it makes you willing. It shows you its value–and then you fall in love with it and straightway you run after it and have it. Many people have said. “we will not have anything to do with religion,” yet they have been converted.
 
I have heard of a man who once went to chapel to hear the singing and as soon as the minister began to preach he put his fingers in his ears and would not listen. But by-and-by some tiny insect settled on his face so that he was obliged to take one finger out of his ear to brush it away. Just then the minister said, “he that has ears to hear, let him hear.” The man listened. And God met with him at that moment to his soul’s conversion. He went out a new man, a changed character. He who came in to laugh retired to pray. He who came in to mock went out to bend his knee in penitence–he who entered to spend an idle hour went home to spend an hour in devotion with his God.
 
The sinner became a saint. The profligate became a penitent. Who knows that there may not be some like that here! The Gospel wants not your consent, it gets it. It knocks the enmity out of your heart. You say, “I do not want to be saved.” Christ says you shall be. He makes your will turn round and then you cry, “Lord, save, or I perish.” Ah, might Heaven exclaim, “I knew I would make you say that.” And then He rejoices over you because He has changed your will and made you willing in the day of His power. If Jesus Christ were to stand on this platform tonight, what would many people do with Him? “O!” say some, “we would make him a King.” I do not believe it.
 
They would crucify Him again if they had the opportunity. If He were to come and say, “Here I am, I love you, will you be saved by Me?” Not one of you would consent if you were left to your own will. If He should look upon you with those eyes before whose power the lion would have crouched. If He spoke with that voice which poured forth a cataract of eloquence like a stream of nectar rolling down from the cliffs above not a single person would come to be His disciple. No! It wants the power of the Spirit to make men come to Jesus Christ. He Himself said, “No man can come to Me except the Father who has sent Me draw him.”
 
Ah, we want that. And here we have it. THEY SHALL COME! THEY SHALL COME! You may laugh, you may despise us. But Jesus Christ shall not die for nothing. If some of you reject Him there are some that will not. If there are some that are not saved, others shall be. Christ shall see His seed, He shall prolong His days and the pleasure of the Lord shall prosper in His hands. Some think that Christ died and yet that some for whom He died will be lost. I never could understand that doctrine. If Jesus, My Surety bore my griefs and carried my sorrows, I believe myself to be as secure as the angels in Heaven. God cannot ask payment twice. If Christ paid my debt shall I have to pay it again? No–
 
“Free from sin I walk at large,
The Savior’s blood’s my full discharge;
At His dear feet content I lay,
A sinner saved and homage pay.”
 
THEY SHALL COME! THEY SHALL COME! And nothing in Heaven, nor on earth, nor in Hell, can stop them from coming.
 
And now, you chief of sinners, listen one moment while I call you to Jesus. There is one person here tonight who thinks himself the worst soul that ever lived. There is one who says to himself, “I do not deserve to be called to Christ I am sure!” Soul! I call you! You lost, most wretched outcast–this night, by authority given me of God–I call you to come to my Savior!
 
Some time ago, when I went into the County Court to see what they were doing, I heard a man’s name called out and immediately the man said, “Make way! make way! they call me!” And up he came. Now, I call the chief of sinners tonight and let him say, “Make way! Make way doubts! Make way fears! Make way sins! Christ calls me! And if Christ calls me, that is enough”–
 
“I’ll to His gracious feet approach,
Whose scepter mercy gives;
Perhaps He may command my touch!”
And then the suppliant lives.
I can but perish if I go;
I am resolved to try
For if I stay away, I know
I must forever die.
But, should I die with mercy sought,
When I the King have tried,
That were to die, (delightful thought!)
As sinner never died."
 
Go and try my Savior! Go and try my Savior! If He casts you away after you have sought Him, tell it in Hell that Christ would not hear you. But that you shall never be allowed to do. It would dishonor the mercy of the Covenant for God to cast away one penitent sinner. And it never shall be while it is written “many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob, in the kingdom of Heaven.”
 
II. The second part of my text is heart-breaking. I could preach with great delight to myself from the first part. But here is a dreary task to my soul because there are gloomy words here. But, as I have told you, what is written in the Bible must be preached whether it be gloomy or cheerful.
 
There are some ministers who never mention anything about Hell. I heard of a minister who once said to his congregation–“If you do not love the Lord Jesus Christ you will be sent to that place which it is not polite to mention.” He ought not to have been allowed to preach again, I am sure, if he could not use plain words. Now, if I saw that house on fire over there, do you think I would stand and say. “I believe the operation of combustion is proceeding yonder!” No. I would call out, “Fire! Fire!” and then everybody would know what I meant. So, if the Bible says, “The children of the kingdom shall be cast out into outer darkness,” am I to stand here and mince the matter at all? God forbid!
 
We must speak the Truth as it is written. It is a terrible Truth, for it says, “the children of the kingdom shall be cast out”! Now, who are those children? I will tell you–“The children of the kingdom” are those people who are noted for the externals of piety, but who have nothing of the internals of it. People whom you will see with their Bibles and Hymn Books marching off to chapel as religiously as possible, or going to church as devoutly and demurely as they can. They look as somber and serious as parish ushers and fancying that they are quite sure to be saved though their heart is not in the matter, nothing but their bodies. These are the persons who are “the children of the kingdom.” They have no grace, no life, no Christ–and they shall be cast into outer darkness.
 
Again, these people are the children of pious fathers and mothers. There is nothing touches a man’s heart, mark you, was always making some disturbance wherever he went. Once he went into a place of worship and no one could keep him still. But a gentleman went up and said to him, “Jack, you had a mother once.” With that the tears ran down his cheeks. Jack said, “Ha! bless you, Sir, I had. And I brought her gray hairs with sorrow to the grave and a pretty fellow I am to be here tonight.” He then sat down, quite sobered and subdued by the very mention of his mother.
 
Ah, and there are some of you “children of the kingdom” who can remember your mothers. Your mother took you on her knee and taught you early to pray–your father tutored you in the ways of godliness. And yet you are here tonight without grace in your heart–without hope of Heaven. You are going downwards towards Hell as fast as your feet can carry you. There are some of you who have broken your poor mother’s heart. Oh, if I could tell you what she has suffered for you when you have at night been indulging in your sin. Do you know what your guilt will be, you “children of the kingdom,” if you perish after a pious mother’s prayers and tears have fallen upon you?
 
I can conceive of no one entering Hell with a worse place than the man who goes there with drops of his mother’s tears on his head and with his father’s prayers following him at his heels. Some of you will inevitably endure this doom. Some of you young men and women shall wake up one day and find yourselves in outer darkness while your parents shall be up there in Heaven, looking down upon you with upbraiding eyes, seeming to say, “What? After all we did for you, all we said, are you come to this?” “Children of the kingdom,” do not think that a pious mother can save you! Do not think because your father was a member of such-and-such a church that his godliness will save you!
 
I can suppose someone standing at Heaven’s gate and demanding, “Let me in! Let me in!” What for? “Because my mother is in there.” Your mother had nothing to do with you. If she was holy, she was holy for herself. If she was evil, she was evil for herself. “But my grandfather prayed for me.” That is no use–Did you pray for yourself? “No. I did not.” Then grandfathers' prayers and grandmothers' prayers and fathers' and mothers' prayers may be piled on the top of one another till they reach the stars but they never can make a ladder for you to go to Heaven. You must seek God for yourself.
 
Or rather God must seek you. You must have vital experience of godliness in your heart or else you are lost, even though all your friends were in Heaven. That was a dreadful dream which a pious mother once had and told to her children. She thought the Judgment Day was come. The great books were opened. They all stood before God. And Jesus Christ said, “Separate the chaff from the wheat. Put the goats on the left hand and the sheep on the right.” The mother dreamed that she and her children were standing just in the middle of the great assembly. And the angel came and said, “I must take the mother–she is a sheep–she must go to the right hand. The children are goats–they must go on the left.”
 
She thought as she went her children clutched her and said, “Mother, can we part? Must we be separated?” She then put her arms around them and seemed to say, “My children, I would, if possible, take you with me.” But in a moment the angel touched her–her cheeks were dried and, now, overcoming natural affection, being rendered supernatural and sublime and resigned to God’s will, she said, “My children, I taught you well, I trained you up and you forsook the ways of God and now all I have to say is, Amen to your condemnation.” Thereupon they were snatched away and she saw them in perpetual torment, while she was in Heaven.
 
Young man, what will you think, when the last day comes, to hear Christ say, “Depart, you cursed”? And there will be a voice just behind him, saying, Amen. And as you inquire from where came the voice–you will find it was your mother. Or, young woman, when you are cast away into outer darkness, what will you think to hear a voice saying, Amen. And as you look, there sits your father, his lips still moving with the solemn curse. “Ah, children of the kingdom,” the penitent reprobates will enter Heaven, many of them. Publicans and sinners will get there. Repenting drunkards and swearers will be saved. But many of “the children of the kingdom” will be cast out. Oh, to think that you who have been so well trained should be lost while many of the worse will be saved!
 
It will be the Hell of Hells for you to look up and see there “poor Jack” the drunkard lying in Abraham’s bosom while you who have had a pious mother are cast into Hell simply because you would not believe on the Lord Jesus Christ, but put His Gospel from you and lived and died without it! That were the very sting of all, to see ourselves cast away, when the chief of sinners finds salvation. Now listen to me a little while–I will not detain you long–while I undertake the doleful task of telling you what is to become of these “children of the kingdom.” Jesus Christ says, they are to be “cast into outer darkness, where there is weeping and gnashing of teeth.”
 
First, notice, they are to be cast out. They are not said to go. But when they come to Heaven’s gates they are to be cast out. As soon as hypocrites arrive at the gates of Heaven, Justice will say, “There he comes! There he comes! He spurned a father’s prayers and mocked a mother’s tears. He has forced his way downward against all the advantages mercy has supplied. And now, there he comes. Gabriel, take the man.” The angel, binding you hand and foot, holds you one single moment over the mouth of the chasm. He bids you look down-down-down. There is no bottom–and you hear coming up from the abyss, “sullen moans and hollow groans. And shrieks of tortured ghosts.”
 
You quiver, your bones melt like wax and your marrow quakes within you. Where is now your might? And where your boasting and bragging? You shriek and cry, you beg for mercy. But the angel with one tremendous grasp, seizes you fast and then hurls you down, with the cry, “Away, away!” And down you go to the pit that is bottomless and roll forever downward-downward-downward–never to find a resting-place for the sole of your foot. You shall be cast out.
 
And where are you to be cast to? You are to be cast “into outer darkness.” You are to be put in the place where there will be no hope. For, by “light” in Scripture, we understand “hope.” And you are to be put “into outer darkness,” where there is no light–no hope. Is there a man here who has no hope? I cannot suppose such a person. One of you, perhaps, says, “I am thirty pounds in debt and shall be sold up by-and-by. But I have a hope that I may get a loan and so escape my difficulty.” Says another, “My business is ruined, but things may take a turn yet–I have a hope.” Says another, “I am in great distress, but I hope that God will provide for me.”
 
Another says, “I am fifty pounds in debt. I am sorry for it–but I will set these strong hands to work and do my best to get out of it.” One of you thinks a friend is dying. But you have a hope that perhaps the fever may take a turn–that he may yet live. But, in Hell there is no hope. They have not even the hope of dying–the hope of being annihilated. They are forever–forever–forever lost! On every chain in Hell, there is written “forever.” The fires there blaze out the words, “forever.” Up above their heads, they read, “forever.” Their eyes are galled and their hearts are pained with the thought that it is “forever.” Oh, if I could tell you tonight that Hell would one day be burned out and that those who were lost might be saved there would be a jubilee in Hell at the very thought of it. But it cannot be–it is “forever.” They are “cast into outer darkness.”
 
But I want to get over this as quickly as I can, for who can bear to talk thus to his fellow creatures? What is it that the lost are doing? They are “weeping and gnashing their teeth.” Do you gnash your teeth now? You would not do it except you were in pain and agony. Well, in Hell there is always gnashing of teeth. And do you know why? There is one gnashing his teeth at his companion and mutters–“I was led into Hell by you. You led me astray, you taught me to drink the first time.” And the other gnashes his teeth and says, “What if I did, you made me worse than I should have been in after times.”
 
There is a child who looks at her mother and says, “Mother, you trained me up to vice.” And the mother gnashes her teeth again at the child and says, “I have no pity for you, for you excelled me in it and led me into deeper sin.” Fathers gnash their teeth at their sons and sons at their fathers. And, methinks, if there are any who will have to gnash their teeth more than others, it will be seducers, when they see those whom they have led from the paths of virtue and hear them saying, “Ah, we are glad you are in Hell with us, you deserve it, for you led us here.” Have any of you, tonight, upon your consciences the fact that you have led others to the pit?
 
O may sovereign grace forgive you. “We have gone astray like lost sheep,” said David. Now, a lost sheep never goes astray alone if it is out of a flock. I lately read of a sheep that leaped over the parapet of a bridge and was followed by every one of the flock. So if one man goes astray he leads others with him. Some of you will have to account for others' sins when you get to Hell, as well as your own. Oh, what “weeping and gnashing of teeth” there will be in that pit!
 
Now shut the black book. Who wants to say any more about it? I have warned you solemnly. I have told you of the wrath to come. The evening darkens and the sun is setting. Ah, and the evenings darken with some of you. I can see grayheaded men here. Are your gray hairs a crown of glory or a fool’s cap to you? Are you on the very verge of Heaven, or are you tottering on the brink of your grave and sinking down to perdition? Let me warn you, gray-headed men. Your evening is coming. O poor tottering gray-head, will you take the last step into the pit?
 
Let a young child step before you and beg you to consider. There is your staff–it has nothing of earth to rest upon. And now, before you die, think about this night. Let seventy years of sin start up. Let the ghosts of your forgotten transgressions march before your eyes. What will you do with seventy wasted years to answer for, with seventy years of criminality to bring before God? God give you grace this night to repent and to put your trust in Jesus.
 
And you middle-aged men are not safe–the evening lowers with you, too. You may soon die. A few mornings ago I was roused early from my bed by the request that I would hasten to see a dying man. I hurried off with all speed to see the poor creature. But when I reached the house he was dead–a corpse. As I stood in the room, I thought, “Ah, that man little thought he should die so soon.” There were his wife and children and friends–they little thought he should die, for he was hale, strong and hearty but a few days before. None of you have a lease on your lives. If you have, where is it? Go and see if you have it anywhere in your chests at home. No! you may die tomorrow.
 
Let me therefore warn you by the mercy of God. Let me speak to you as a brother may speak. For I love you, you know I do and would press the matter home to your hearts. Oh to be among the many who shall be accepted in Christ–how blessed that will be! And God has said that whosoever shall call on His name shall be saved–He casts out none that come unto Him through Christ.
 
And now, you youths and maidens, one word with you. Perhaps you think that religion is not for you. “Let us be happy,” you say –“let us be merry and joyous.” How long, young man, how long? “Till I am twenty-one.” Are you sure that you will live till then? Let me tell you one thing. If you do live till that time, if you have no heart for God now, you will have none then. Men do not get better if left alone. It is with them as with a garden–if you let it alone and permit weeds to grow, you will not expect to find it better in six months–but worse.
 
Ah, men talk as if they could repent when they like. It is the work of God to give us repentance. Some even say, “I shall turn to God on such-and-such a day.” Ah, If you felt aright, you would say, “I must run to God and ask Him to give me repentance now–lest I should die before I have found Jesus Christ my Savior.”
 
Now one word in conclusion. I have told you of Heaven and Hell. What is the way, then, to escape from Hell and to be found in Heaven? I will not tell you my old tale again tonight. I recollect when I told it to you before a good friend in the crowd said, “Tell us something fresh, old fellow.” Now really, in preaching ten times a week, we cannot always say things fresh. You have heard John Gough and you know he tells his tales over again. I have nothing but the old Gospel–“he that believes and is baptized shall be saved.” There is nothing here of works. It does not say, “he who is a good man shall be saved,” but “he who believes and is baptized.”
 
Well what is it to believe? It is to put your trust entirely upon Jesus. Poor Peter once believed and Jesus Christ said to him, “Come on, Peter, walk to Me on the water.” Peter went stepping along on the tops of the wave without sinking. But when he looked at the waves, he began to tremble and down he went. Now, poor sinner, Christ says, “Come on, walk not in your sins, come to Me.” And if you do, He will give you power. If you believe on Christ, you will be able to walk over your sins–to tread upon them and overcome them.
 
I can remember the time when my sins first stared me in the face. I thought myself the most accursed of all men. I had not committed any very great open transgressions against God. But It recollected that I had been well-trained and tutored and I thought my sins were thus greater than other people’s. I cried to God to have mercy, but I feared that He would not pardon me. Month after month I cried to God, but He did not hear me and I knew not what it was to be saved. Sometimes I was so weary of the world that I desired to die–but then I recollected that there was a worse world after this and that it would be an ill matter to rush before my Maker unprepared.
 
At times I wickedly thought God a most heartless tyrant, because He did not answer my prayer and then, at others, I thought, “I deserve His displeasure. If He sends me to Hell, He will be just.” But I remember the hour when I stepped into a place of worship and saw a tall thin man step into the pulpit–I have never seen him from that day and probably never shall, till we meet in Heaven. He opened the Bible and read with a feeble voice, “Look unto Me and be you saved, all the ends of the earth. For I am God and beside Him there is none else.” Ah, thought I, I am one of the ends of the earth. And then, turning round and fixing his gaze on me, as if he knew me, the minister said, “Look, look, look.”
 
Why, I thought I had a great deal to DO, but I found it was only to LOOK. I thought I had a garment to spin out for myself–but I found that if I looked Christ would give me a garment. Look, sinner–that is to be saved. Look unto Him all you ends of the earth and be saved. This is what the Jews did when Moses held up the brazen serpent. He said, “Look!” And they looked. The serpents might be twisting round them and they might be nearly dead–but they simply looked and the moment they looked, the serpents dropped off and they were healed.
 
Look to Jesus, sinner. “None but Jesus can do helpless sinners good.” There is a hymn we often sing, but which I do not think is quite right, it says–
 
“Venture on Him, venture wholly;
Let no other trust intrude.”
 
Now, it is no venture to trust in Christ, not in the least. He who trusts in Christ is quite secure. I recollect that when dear John Hyatt was dying, Matthew Wilks said to him, in his usual tone, “Well, John, could you trust your soul in the hands of Jesus Christ now?” “Yes,” said he, “a million! A million souls!” I am sure that every Christian that has ever trusted in Christ can say “Amen” to that. Trust in Him. He will never deceive you. My blessed Master will never cast you away.
 
I cannot speak much longer and I have only to thank you for your kindness. I never saw so large a number so still and quiet. I really think after all the hard things that have been said that the English people know who loves them–and that they will stand by the man who stands by them. I thank every one of you and above all, I beg you, if there is any reason or sense in what I have said, think about what you are and may the blessed Spirit reveal to you your state! May He show you that you are dead, that you are lost–ruined. May He make you feel what a dreadful thing it would be to sink into Hell!
 
May He point you to Heaven! May He take you as the angel did of old and put His hand upon you and say, “Flee! flee! flee! Look to the mountain! Look not behind you! Stay not in all the plain.” And may we all meet in Heaven at last. And there we shall be happy forever.
 
P.S. This sermon was watered by many prayers of the faithful in Zion. The preacher did not intend it for publication, but seeing that it is now in print he will not apologize for its faulty composition or rambling style. Instead thereof, he would beg the prayers of his readers that this feeble sermon may all the more exalt the honor of God by the salvation of many who shall read it. “The excellency of the power is of God and not of man.”
 
 

Proverbs 1:4

 

To impart prudence to the simple and knowledge and discretion to the young,
Proverbs 1:4 Berean Standard Bible
 
To give subtilty to the simple, to the young man knowledge and discretion.
Proverbs 1:4 King James Bible (KJV)
 
To impart shrewdness to the morally naive, and a discerning plan to the young person.
Proverbs 1:4 New English Translation (NET)
 
to impart prudence
The Hebrew word for "prudence" is "עָרְמָה" (ormah), which conveys a sense of shrewdness or craftiness. In a biblical context, prudence is the ability to govern and discipline oneself through the use of reason. It is a quality that allows individuals to navigate life's complexities with wisdom and foresight. The impartation of prudence is a divine gift, suggesting that wisdom is not merely acquired through human effort but is also a blessing from God. This aligns with the conservative Christian view that true wisdom begins with the fear of the Lord, as stated in Proverbs 1:7.
 
to the simple
The term "simple" is translated from the Hebrew word "פֶּתִי" (pethi), which refers to those who are naive or inexperienced. In the ancient world, the "simple" were often those who lacked education or exposure to the complexities of life. The Bible frequently addresses the simple, urging them to seek wisdom and understanding. This reflects the biblical principle that wisdom is accessible to all, regardless of their starting point. The call to impart prudence to the simple underscores the transformative power of divine wisdom, which can elevate the understanding of even the most naive individuals.
 
knowledge
The Hebrew word for "knowledge" is "דַּעַת" (da'ath), which implies a deep, intimate understanding of truth. In the biblical sense, knowledge is not merely the accumulation of facts but involves a relational understanding of God's will and purposes. The pursuit of knowledge is a recurring theme in Proverbs, emphasizing that true knowledge begins with the fear of the Lord. This aligns with the conservative Christian belief that all truth is God's truth, and the ultimate source of knowledge is found in Him.
 
and discretion
"Discretion" is translated from the Hebrew word "מְזִמָּה" (mezimmah), which can mean purpose, discretion, or device. In this context, discretion refers to the ability to make sound judgments and decisions. It involves discernment and the capacity to distinguish between right and wrong. The impartation of discretion is crucial for living a life that honors God, as it enables individuals to navigate moral and ethical challenges with integrity. This reflects the conservative Christian emphasis on living a life that is pleasing to God through wise and discerning choices.
 
to the young
The phrase "to the young" is significant in the context of Proverbs, as it highlights the importance of instilling wisdom early in life. The Hebrew word "נַעַר" (na'ar) refers to youth or young people, who are often in a formative stage of life. The emphasis on imparting knowledge and discretion to the young underscores the biblical principle of training up a child in the way they should go (Proverbs 22:6). From a conservative Christian perspective, this highlights the responsibility of parents and mentors to guide the younger generation in the ways of the Lord, ensuring that they grow up with a strong foundation of faith and wisdom.
 
Berean Study Bible
 
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To give prudence to the naive: "Prudence" here refers to wisdom in practical matters, the ability to govern and discipline oneself by the use of reason. "The naive" or "simple" in some translations, refers to those who are inexperienced, gullible, or lacking in wisdom. The proverb suggests that one of the goals of the wisdom literature is to equip these individuals with the insight needed to navigate life wisely.
 
To the youth knowledge and discretion: This part addresses young people specifically, emphasizing the acquisition of "knowledge" (facts, information, and understanding) and "discretion" (the ability to make sound judgments and manage oneself wisely). The teachings in Proverbs aim to cultivate these qualities in young minds, preparing them for adulthood where they will need to make decisions that impact their lives and others.
 
The overarching theme here is education and moral formation. The Proverbs are seen as a tool for personal development, particularly aimed at those who might be at risk of falling into folly due to their inexperience or youth. This fits into the broader purpose of Proverbs, which is to teach wisdom, righteousness, justice, and equity, as stated in the previous verses.
 
In a broader cultural and historical context, this verse reflects ancient Israelite values where wisdom was not just intellectual but deeply moral and practical, geared towards living a life in alignment with divine and communal expectations. It underscores a societal commitment to nurturing its younger members, encouraging them to grow in wisdom and to contribute positively to the community.
 
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To give subtlety to the simple,.... Men of mean abilities, weak capacities, shallow understandings, incautious, credulous, and easily imposed upon: these, by attending to what is herein contained, may arrive to a serpentine subtlety; though they are simple and harmless as doves, may become as wise as serpents; may attain to an exquisite knowledge of divine things and know even more than the wise and sage philosophers among the Gentiles, or any of the Rabbins and masters of Israel; or any of the princes of this world, whose wisdom comes to nought; and become very cautious and circumspect how they are drawn aside by the old serpent the devil, or by such who lie in wait to deceive; and perform their duty both to God and man;
 
to the young man knowledge and discretion; or "thought" (i); who wants both: this book will teach him the knowledge of things moral, civil, and religious: to think and act aright; how to behave and conduct himself wisely and discreetly before men; and be a means of forming his mind betimes for piety and religion; and of furnishing him with rules for his deportment in future life, in all the periods of it; and in whatsoever state and condition he may come into. A "young man may cleanse his way", Psa_119:9, reform his manners, behave with purity and uprightness, by taking "heed" to the things herein contained.
 
(i) מזמה "cogitationem", Pagninus, Mercerus; "bonam cogitationem", Michaelis.
 
John Gill’s Exposition of the Bible
 
 

John 1:3

 

Through Him all things were made, and without Him nothing was made that has been made.
John 1:3 Berean Standard Bible (BSB)
 
All things were made by him; and without him was not any thing made that was made.
John 1:3 King James Bible (KJV)
 
All things were created by him, and apart from him not one thing was created that has been created.
John 1:3 New English Translation (NET)
 
Through Him
This phrase emphasizes the agency of Christ in creation. The Greek word "δι' αὐτοῦ" (di' autou) indicates that Jesus, the Word, is the divine agent through whom God created the universe. This aligns with the conservative Christian belief in the pre-existence of Christ, affirming His divinity and active role in creation. It echoes the wisdom literature of the Old Testament, where wisdom is personified as a co-creator with God (Proverbs 8:27-30).
 
all things
The Greek term "πάντα" (panta) signifies the totality of creation. This includes everything in the heavens and on earth, visible and invisible. From a conservative Christian perspective, this underscores the sovereignty and omnipotence of Christ. It reflects the Genesis account of creation, where God speaks the universe into existence, affirming that nothing exists outside of His creative will.
 
were made
The verb "ἐγένετο" (egeneto) is in the aorist tense, indicating a completed action. This suggests that creation was a definitive act, accomplished through Christ. It highlights the distinction between the Creator and the created, reinforcing the belief in a transcendent God who is distinct from His creation. This counters any pantheistic views that equate God with the universe.
 
and without Him
This phrase, "καὶ χωρὶς αὐτοῦ" (kai choris autou), emphasizes the indispensability of Christ in the creative process. It asserts that nothing came into being apart from His involvement. This is a profound statement of Christ's essential role in the cosmos, affirming His divine nature and authority over all creation.
 
nothing was made
The Greek "οὐδὲ ἕν" (oude hen) translates to "not even one thing," underscoring the comprehensive scope of Christ's creative work. This phrase negates any possibility of creation occurring independently of Christ, reinforcing the doctrine of His omnipotence and omnipresence.
 
that has been made
The phrase "ὃ γέγονεν" (ho gegonen) refers to all that exists. It serves as a concluding affirmation of the preceding statements, encapsulating the totality of creation as the work of Christ. This aligns with the conservative Christian view that all of creation is a testament to the glory and power of God, as revealed through Jesus Christ.
 
Berean Study Bible
 
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Creation through the Word - This verse emphasizes that everything that exists was created through "the Word." In the context of the Gospel of John, "the Word" (in Greek, "Logos") is identified with Jesus Christ. Therefore, this verse suggests that Jesus, as the Word, was the agent through which God created everything.
 
Completeness of Creation - The phrase "all things were made by him" indicates an all-encompassing act of creation. It implies there's no part of creation that exists independent of the Word's creative act.
 
Exclusivity in Creation - "Without him was not anything made that was made" further solidifies the idea that there is no secondary or alternative source of creation outside of the Word. This can be seen as a theological assertion against dualism or any polytheistic views where multiple deities might be responsible for creation.
 
Philosophical and Theological Implications - This verse has been pivotal in Christian theology for understanding the nature of Christ. It supports the doctrine of Christ's pre-existence before his incarnation and his role in creation, underscoring his divinity. It aligns with other New Testament passages like Colossians 1:16-17, which also speak of Jesus as the creator of all things.
 
Interpretation in Christian Doctrine - This verse is often cited to affirm the doctrine of the Trinity, where Jesus (the Word) is both distinct from yet one with God the Father. It's a cornerstone for discussing the nature of Christ's deity and his relationship to creation.
 
In summary, John 1:3 is a foundational verse for understanding the Christian belief in Jesus' role in the creation of the universe, emphasizing his divine nature and the completeness of his involvement in all acts of creation.
 
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All things were made by him,.... Which is a proof at once of all that is said before; as that he was in the beginning; and that he was with God the Father in the beginning; and that he was God; otherwise all things could not have been made by him, had either of these been untrue: which is to be understood, not of the new creation; for this would be a restraining "all" things to a "few" persons only; nor is it any where said, that all things are new made, but made; and it is false, that all were converted, that have been converted, by the ministry of Christ, as man: all men are not renewed, regenerated, nor reformed; and the greater part of those that were renewed, were renewed before Christ existed, as man; and therefore could not be renewed by him, as such: though indeed, could this sense be established, it would not answer the end for which it is coined; namely, to destroy the proof of Christ's deity, and of his existence before his incarnation; for in all ages, from the beginning of the world, some have been renewed; and the new creation is a work of God, and of almighty power, equally with the old; for who can create spiritual light, infuse a principle of spiritual life, take away the heart of stone, and give an heart of flesh, or produce faith, but God? Regeneration is denied to be of man, and is always ascribed to God; nor would Christ's being the author of the new creation, be any contradiction to his being the author of the old creation, which is intended here: by "all things", are meant the heaven, and all its created inhabitants, the airy, starry, and third heavens, and the earth, and all therein, the sea, and every thing that is in that; and the word, or Son of God, is the efficient cause of all these, not a bare instrument of the formation of them; for the preposition by does not always denote an instrument, but sometimes an efficient, as in 1Co_1:9 and so here, though not to the exclusion of the Father, and of the Spirit:
 
and without him was not any thing made that was made: in which may be observed the conjunct operation of the word, or Son, with the Father, and Spirit, in creation; and the extent of his concern in it to every thing that is made; for without him there was not one single thing in the whole compass of the creation made; and the limitation of it to things that are made; and so excludes the uncreated being, Father, Son, and Spirit; and sin also, which is not a principle made by God, and which has no efficient, but a deficient cause. So the Jews ascribe the creation of all things to the word. The Targumists attribute the creation of man, in particular, to the word of God: it is said in Gen_1:27. "God created man in his own image": the Jerusalem Targum of it is,
 
"and the word of the Lord created man in his likeness.
And Gen_3:22 "and the Lord God said, behold the man is become as one of us", the same Targum paraphrases thus,
 
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.
Also in the same writings, the creation of all things in general is ascribed to the word: the passage in Deu_33:27 "the eternal God is thy refuge, and underneath are the everlasting arms", is paraphrased by Onkelos,
 
"the eternal God is an habitation, by whose word the world was made.
In Isa_48:13 it is said, "mine hand also hath laid the foundation of the earth". The Targum of Jonathan ben Uzziah on it is,
 
"yea, by my word I have founded the earth:
which agrees with what is said in Heb_11:3, and the same says Philo the Jew, who not only calls him the archetype, and exemplar of the world, but the power that made it: he often ascribes the creation of the heavens, and the earth unto him, and likewise the creation of man after whose image, he says, he was made (t). The Ethiopic version adds, at the end of this verse, "and also that which is made is for himself",
 
(t) De Mundi Opificio, p. 4, 5, 31, 32. De Alleg. l. 1. p. 44. De Sacrificiis Abel & Cain, p. 131. De Profugis, p. 464. & de Monarch. p. 823.
 
John Gill’s Exposition of the Bible