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loveyouall
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Joined: 2008/1/14
Posts: 204
India

 Re:

Just give me Jesus!

(Anne Lotz)

He is enduringly strong.

He is entirely sincere.

He is eternally steadfast.

He is immortally gracious.

He is imperially powerful.

He is impartially merciful.

He is the greatest phenomena that has
ever crossed the horizon of the globe.

He is God's Son.

He is the sinner's Savior.

He is the captive's ransom.

He is the breath of life.

He is the centerpiece of civilization.

He stands in the solitude of Himself.

He is august, and He is unique.

He is unparalleled, and He is unprecedented.

He is undisputed, and He is undefiled.

He is unsurpassed, and He is unshakable.

He is the loftiest idea in philosophy.

He is the highest personality in psychology.

He is the supreme subject in literature.

He is the fundamental doctrine of theology.

He is the corner-stone, the cap-stone,
the stumbling-stone of all religion.

He is the miracle of the ages.

Just give me Jesus!


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R.Chandrasekaran

 2009/5/11 23:13Profile
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Joined: 2008/1/14
Posts: 204
India

 Re: He who eats the grapes of Sodom

Your life preaches all the week!

(Robert Murray McCheyne)

A man is what he is on his knees before
God--and nothing more! In great measure,
according to the purity of the instrument,
will be success. It is not great talents which
God blesses--so much as great likeness to
Jesus! A holy minister is a powerful weapon
in the hand of God!

Study universal holiness of life. Your whole
usefulness depends on this; for your sermons
last but an hour or two--but your life preaches
all the week! If Satan can only make a minister
covetous; or a lover of praise, or of pleasure, or
of fine eating--he has ruined your ministry!

"Lord, make me as holy as a pardoned sinner can be!"


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R.Chandrasekaran

 2009/5/14 7:07Profile
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Joined: 2008/1/14
Posts: 204
India

 Re:

SECRET SINS


#116, Delivered on February 8, 1857, by C. H. Spurgeon

"Cleanse me from secret faults." Psalm 19:12

Self-righteousness arises partly from pride, but mainly from ignorance of God’s Law. It is because men know little or nothing concerning the solemn character of the Divine Law that they foolishly imagine themselves to be righteous. They are not aware of the deep spirituality and the stern severity of the Law or they would have other and wiser notions. Once let them know how strictly the Law deals with the thoughts—how it brings itself to bear upon every emotion of the inner man—and there is not one creature beneath God’s Heaven who would dare to think himself self-righteous in God’s sight in virtue of his own deeds and thoughts.

Only let the Law be truly revealed to a man. Let him know how strict the Law is and how infinitely just and his self-righteousness will shrivel into nothing—it will become a filthy rag in his sight—whereas before he thought it to be a goodly garment. David, having seen God’s Law and having praised it in this Psalm, which I have read in your hearing, is brought by reflecting on its excellency, to utter this thought, "Who can understand his errors?" and then to offer this prayer, "Cleanse me from secret faults."

In the Lateran Council of the Church of Rome, a decree was passed that every true believer must confess his sins, all of them, once each year to a priest and they affixed to it this declaration—that there is no hope of pardon but in complying with that decree. What can equal the absurdity of such a decree as that? Do they suppose that they can tell their sins as easily as they can count their fingers? Why, if we could receive pardon for all our sins by telling every sin we have committed in one hour, there is not one of us who would be able to enter Heaven.

Besides the sins that are known to us and that we may be able to confess, there are a vast mass of sins which are as truly sins as those which we do observe but which are secret and come not beneath our eyes. Oh if we had eyes like those of God, we would think very differently of ourselves. The sins that we see and confess are but like the farmer’s small samples which he brings to market when he has left his granary full at home. We have but a very few sins which we can observe and detect, compared with those which are hidden to ourselves and unseen by our fellow creatures.

I doubt not it is true of all of us who are here that in every hour of our existence in which we are active, we commit tens of thousands of sins for which conscience has never reproved us because we have never seen them to be wrong, seeing we have not studied God’s Laws as we ought to have done. Now be it known to us all that sin is sin, whether we see it or not—that a sin secret to us is a sin as truly as if we knew it to be a sin, though not so great a sin in the sight of God as if it had been committed presumptuously, seeing that it lacks the aggravation of willfulness. Let all of us who know our sins offer this prayer after all our confessions—"Lord, I have confessed as many as I know but I must add an etcetera after them and say, ‘Cleanse me from secret faults.’ "

That, however, will not be the essence of my sermon this morning. I am going after a certain class of men who have sins not unknown to themselves but secret to their fellow creatures. Every now and then we turn up a fair stone which lies upon the green sward of the professing Church, surrounded with the verdure of apparent goodness and to our astonishment we find beneath it all kinds of filthy insects and loathsome reptiles and in our disgust at such hypocrisy, we are driven to exclaim, "All men are liars. There are none in whom we can put any trust at all."

It is not fair to say so of all, but really, the discoveries which are made of the insincerity of our fellow creatures are enough to make us despise our kind because they can go so far in appearances and yet have so little soundness of heart. To you, Sirs, who sin secretly and yet make a profession—you who break God’s Covenants in the dark and wear a mask of goodness in the light. To you, Sirs, who shut the doors and commit wickedness in secret—to you I shall speak this morning. O may God also be pleased to speak to you and make you pray this prayer—"Cleanse me from secret faults."

I shall endeavor to urge upon all pretenders present to give up, to renounce, to detest, to hate, to abhor all their secret sins. And, first, I shall endeavor to show the folly of secret sins. Secondly, the misery of secret sins. Thirdly, the guilt of secret sins. Fourthly, the danger of secret sins and then I shall try to apply some words by way of remedy—that we may all of us be enabled to avoid secret sins.

I. First, then, the FOLLY of secret sins.

Pretender, you are fair to look upon. Your conduct is outwardly upright, amiable, liberal, generous and Christian. But you indulge in some sin which the eyes of man have not yet detected. Perhaps it is private drunkenness. You do revile the drunkard when he staggers through the street. But you can yourself indulge in the same habit in private. It may be some other lust or vice. It is not for me just now to mention what it is. But, Pretender, we say unto you, you are a fool to think of harboring a secret sin and you are a fool for this one reason—that your sin is not a secret sin—it is known and shall one day be revealed. Perhaps very soon.

Your sin is not a secret! The eyes of God have seen it! You have sinned before His face! You have shut the door and drawn the curtains and kept out the eye of the sun but God’s eye pierces through the darkness. The brick walls which surrounded you were as transparent as glass to the eye of the Almighty. The darkness which did gird you was as bright as the summer’s noon to the eye of Him who beholds all things. Know you not, O man, that "all things are naked and open to the eyes of Him with whom we have to do?"

As the priest ran his knife into the entrails of his victim, discovered the heart and liver and what else did lie within, so are you, O man, seen by God. Cut open by the Almighty, you have no secret chamber where you can hide yourself. You have no dark cellar where you can conceal your soul. Dig deep, yes, deep as Hell but you can not find earth enough upon the globe to cover your sin. If you should heap the mountains on its grave, those mountains would tell the tale of what was buried in their bowels. If you could cast your sin into the sea, a thousand babbling waves would tell the secret out.

There is no hiding it from God. Your sin is photographed in high Heaven! The deed, when it was done, was photographed upon the sky and there it shall remain and you shall see yourself one day revealed to the gazing eyes of all men a hypocrite, a pretender, who did sin in fancied secret, observed in all your acts by the all-seeing Jehovah. O what fools men are, to think they can do anything in secret. This world is like the glass hives wherein bees sometimes work—we look down upon them and we see all the operations of the little creatures. So God looks down and sees all our eyes are weak. We cannot look through the darkness but His eye, like an orb of fire, penetrates the blackness and reads the thought of man and sees his acts when he thinks himself most concealed.

Oh, it were a thought enough to curb us from all sin, if it were truly applied to us—"You, God, see me!" Stop thief! Drop that which you have taken! God sees you! No eye of detection of earth has discovered you but God’s eyes are now looking through the clouds upon you. Swearer! Though none at whom you swore heard your oath, God heard it. It entered into the ears of the Lord God of Sabbath. And those who lead a filthy life and yet are respectable among men— your vices are all known.

They are written in God’s book. He keeps a diary of all your acts. And what will you think on that day when a crowd shall be assembled, compared with which this immense multitude is but a drop in a bucket and God shall read out the story of your secret life and men and angels shall hear it? Certain I am there are none of us who would like to have all our secrets read, especially our secret thoughts. If I should select out of this congregation the most holy man. If I should bring him forward and say, "Now, Sir, I know all your thoughts and am about to tell them," I am sure he would offer me the largest bribe that he could gather if I would be pleased to conceal at least some of them.

"Tell," he would say, "of my acts—of them I am not ashamed. But do not tell my thoughts and imaginations—of them I must ever stand ashamed before God." What, then, Sinner, will be your shame when your private lusts, your closet transgressions, your secret crimes shall be heralded from God’s Throne, proclaimed by His own mouth and with a voice louder than a thousand thunders preached in the ears of an assembled world? What will be your terror and confusion then, when all the deeds you have done shall be proclaimed in the face of the sun, in the ears of all mankind? O renounce the foolish hope of heresy, for your sin is this day recorded and shall one day be advertised upon the walls of Heaven.

II. In the next place, let us notice the MISERY of secret sins.

Of all sinners the man who makes a profession of religion and yet lives in iniquity is the most miserable. A downright wicked man, who takes a glass in his hand and says, "I am a drunkard, I am not ashamed of it," he shall be unutterably miserable in worlds to come. But brief though it is, he has his hour of pleasure. A man who curses and swears and says, "That is my habit, I am a profane man," and makes a profession of it, he has, at least, some peace in his soul. But the man who walks with God’s minister, who is united with God’s Church, who comes out before God’s people and unites with them and then lives in sin—what a miserable existence he must have!

Why, he has a worse existence than the mouse that is in the parlor, running out now and then to pick up the crumbs and then back again to his hole. Such men must run out now and then to sin. And, oh, how fearful they are to be discovered! One day, perhaps, their character turns up. With wonderful cunning they manage to conceal and gloss it over but the next day something else comes and they live in constant fear, telling lie after lie, to make the last lie appear truthful— adding deception to deception—in order that they may not be discovered—

"Oh, ‘tis a tangled web we weave,
When once we venture to deceive,"

If I must be a wicked man give me the life of a boisterous sinner who sins before the face of day. If I must sin let me not act as a hypocrite and a coward. Let me not profess to be God’s and spend my life for the devil. That way of cheating the devil is a thing which every honest sinner will be ashamed of. He will say, "If I serve my master I will serve him out and out, I will have no sham about it. If I make a profession, I will carry it out but if I do not, if I live in sin, I am not going to gloss it over by cant and hypocrisy." One thing which has hamstringed the Church and cut her very sinews in two has been this most damnable hypocrisy.

Oh, in how many places have we seen men whom you might praise to the very skies if you could believe their words— but whom you might cast into the nethermost pit if you could see their secret actions? God forgive any of you who are so acting! I had almost said I can scarce forgive you. I can forgive the man who riots openly and makes no profession of being better. But the man who fawns and cants and pretends and prays and then lives in sin—that man I hate—I cannot bear him. I abhor him from my very soul. If he will turn from his ways, I will love him but in his hypocrisy he is to me the most loathsome of all creatures.

‘Tis said the toad does wear a jewel in her head but the hypocrite has none but bears filthiness about him—while he pretends to be in love with righteousness. A mere profession, my Hearers, is but painted pageantry to go to Hell in. It is like the plumes upon the hearse and the trappings upon the black horses which drag men to their graves—the funeral array of dead souls. Take heed above everything of a waxen profession that will not stand the sun. Take care of all that needs to have two faces to carry it out. Be one thing, or else the other. If you make up your mind to serve Satan, do not pretend to serve God. And if you serve God, serve Him with all your heart.

"No man can serve two masters." Do not try it, do not endeavor to do it, for no life will be more miserable than that. Above all beware of committing acts which it will be necessary to conceal. There is a singular poem by Hood, called "The Dream of Eugene Aram"—a most remarkable piece it is, indeed, illustrating the point on which I am now dwelling. Aram has murdered a man and cast his body into the river—"a sluggish water, black as ink, the depth was so extreme." The next morning he visited the scene of his guilt—

"And sought the black accursed pool,
With a wild misgiving eye;
And he saw the dead in the river bed,
For the faithless stream was dry."

Next he covered the corpse with heaps of leaves but a mighty wind swept through the wood and left the secret bare before the sun—

"Then down I cast me on my face,
And first began to weep,
For I knew my secret then was one
That earth refused to keep.
On land or sea though it should be
Ten thousand fathoms deep."

In plaintive notes he prophesies his own discovery. He buried his victim in a cave and trod him down with stones but when years had run their weary round the foul deed was discovered and the murderer put to death. Guilt is a "grim chamberlain," even when fingers are not bloody red. Secret sins bring fevered eyes and sleepless nights until men burn out their consciences and become in very deed ripe for the pit. Hypocrisy is a hard game to play at, for it is one deceiver against many observers. And for certain it is a miserable trade, which will earn at last, as its certain climax, a tremendous bankruptcy.

Ah, you who have sinned without discovery, "Be sure your sin will find you out." And remember, it may find you out before long. Sin, like murder, will come out—men will even tell tales about themselves in their dreams. God has sometimes made men so pricked in their consciences that they have been obliged to come forward and confess the crime. Secret sinner! If you want the foretaste of damnation upon earth, continue in your secret sin, for no man is more miserable than he who sins secretly and yet tries to preserve a character.

Yonder stag, followed by the hungry hounds with open mouths, is far more happy than the man who is followed by his sins. Yonder bird, taken in the fowler’s net and laboring to escape, is far more happy than he who has weaved around himself a web of deception and labors to escape from it day by day by making the toils more thick and the web more strong. Oh, the misery of secret sins! Truly, one may pray, "Cleanse me from secret faults."

III. But now, next, the guilt—the solemn GUILT of secret sin.

Now, John, you do not think there is any evil in a thing unless somebody sees it, do you? You feel that it is a very great sin if your master finds you out in robbing the till—but there is no sin if he should not discover it—none at all. And you, Sir, you fancy it to be very great sin to play a trick in trade, in case you should be discovered and brought before the court. But to play a trick and never be discovered, that is all fair—do not say a word about it Mr. Spurgeon, it is all business. You must not touch business—tricks that are not discovered, of course you are not to find fault with them. The common measure of sin is the notoriety of it.

But I do not believe that. A sin is a sin, whether done in private or before the whole world. It is singular how men will measure guilt. A railway servant puts up a wrong signal—there is an accident. The man is tried and severely reprimanded. The day before he put up the wrong signal but there was no accident and therefore no one cursed him for his neglect. But it was just the same, accident or no accident—the accident did not make the guilt—it was the deed which made the guilt, not the notoriety nor yet the consequence of it. It was his business to have taken care and he was as guilty the first time as he was the second, for he negligently exposed the lives of men. Do not measure sin by what other people say of it. But measure sin by what God says of it and what your own conscience says of it.

Now I hold that secret sin, if anything, is the worst sin. Because secret sin implies that the man who commits it has Atheism in his heart. You will ask how that can be? I reply, he may be a professing Christian but I shall tell him to his face that he is a practical Atheist if he labors to keep up a respectable profession before man and then secretly transgresses. Why, is he not an Atheist who will say there is a God, yet at the same time thinks more of man than he does of God? Is it not the very essence of Atheism—is it not a denial of the Divinity of the Most High when men lightly esteem Him and think more of the eye of a creature than of the observation of their Creator?

There are some who would not for the life of them say a wicked word in the presence of their minister but they can do it knowing God is looking at them. They are Atheists. There are some who would not trick in trade for all the world if they thought they would be discovered. But they can do it while God is with them, that is, they think more of the eye of man than of the eye of God. And they think it worse to be condemned by man than to be condemned by God. Call it by what name you will—the proper name of that is practical Atheism. It is dishonoring God. It is dethroning Him— putting Him down below His own creatures. And what is that but to take away His Divinity?

Brethren, do not, I beseech you, incur the fearful guilt of secret sins. No man can sin a little in secret—it will certainly engender more sin. No man can be a hypocrite and yet be moderate in guilt—he will go from bad to worse and still proceed—until when his guilt shall be published—he shall be found to be the very worst and the most hardened of men. Take heed of the guilt of secret sin. Ah, now if I could preach as Rowland Hill did, I would make some people look to themselves and tremble!

It is said that when he preached, there was not a man in the window, or standing in the crowd, or perched up anywhere but said, "There, he is preaching at me. He is telling me about my secret sins." And when he proclaimed God’s omniscience, it is said men would almost think they saw God bodily present in the midst of them looking at them. And when he had finished his sermon, they would hear a voice in their ears, "Can any hide himself in secret places that I cannot see him? says the Lord. Do not I fill Heaven and earth? says the Lord."

I wish I could do that. That I could make every man look to himself and find out his secret sin. Come my Hearer, what is it? Bring it forth to the daylight. Perhaps it will die in the light of the sun. These things love to not be discovered. Tell your own conscience, now, what it is. Look it in the face. Confess it before God and may He give you grace to remove that sin and every other and turn to Him with full purpose of heart. But know this—your guilt is guilt discovered or undiscovered and if there is any difference it is worse, because it has been secret. God save us from the guilt of secret sin! "Cleanse me from secret faults."

IV. And note, next, the DANGER of secret sin.

One danger is that a man cannot commit a little sin in secret without being by-and-by betrayed into a public sin. You cannot, Sir, though you may think you can, preserve a moderation in sin. If you commit one sin, it is like the melting of the lower glacier upon the Alps. The others must follow in time. As certainly as you heap one stone upon the mound today, the next day you will cast another, until the heap, reared stone by stone, shall become a very pyramid. See the coral insect at work—you cannot decree where it shall stay its work.

It will not build its rock just as high as you please. It will not stay until it shall be covered with weeds and until the weeds shall decay. And then there shall be soil upon it and an island shall be created by tiny creatures. Sin cannot be held in with bit and bridle. "But I am going to have a little drink now and then, I am only going to be intoxicated once a week or so. Nobody will see it. I shall be in bed directly." You will be drunk in the streets soon. "I am only just going to read one lascivious book, I will put it under the sofa when anyone comes in." You will keep it in your library yet, Sir.

"I am only going into that company now and then." You will go there every day, such is the bewitching character of it. You cannot help it. You may as well ask the lion to let you put your head into his mouth. You cannot regulate his jaws—neither can you regulate sin. Once go into it, you cannot tell when you will be destroyed. You may be such a fortunate individual that like Van Amburgh you may put your head in and out a great many times. But rest assured that one of these days it will be a costly venture.

Again—you may labor to conceal your vicious habit but it will come out—you cannot help it. You keep your little pet sin at home. But mark this, when the door is ajar the dog will be out in the street. Wrap him up in your bosom, put over him fold after fold of hypocrisy to keep him secret—the wretch will be singing some day when you are in company. You cannot keep the evil bird still. Your sin will gad abroad. And what is more, you will not mind it some of these days. A man who indulges in sin privately, by degrees gets his forehead as hard as brass. The first time he sinned, the drops of sweat stood on his brow at the recollection of what he had done.

The second time, no hot sweat was on his brow—only an agitation of the muscle. The third time there was the sly, sneaky look but no agitation. The next time, he sinned a little further. And by degrees he became the bold blasphemer of his God and exclaims, "Who am I that I should fear Jehovah and who is He that I should serve Him?" Men go from bad to worse. Launch your boat in the current—it must go where the current takes it. Put yourself in the whirlwind—you are but a straw in the wind—you must go which way the wind carries you—you cannot control yourself.

The balloon can mount, but it cannot direct its course. It must go whichever way the wind blows. If you once mount into sin there is no stopping. Take heed if you would not become the worst of characters. Take heed of the little sins. They, mounting one upon another, may at last heave you from the summit and destroy your soul forever. There is a great danger in secret sins.

But I have here some true Christians who indulge in secret sins. They say it is but a little one and therefore do they spare it. Dear Brethren, I speak to you and I speak to myself, when I say this—let us destroy all our little secret sins. They are called little and if they are, let us remember that it is the foxes, even the little foxes, that spoil our vines. For our vines have tender shoots. Let us take heed of our little sins. A little sin, like a little pebble in the shoe, will make a traveler to Heaven walk very wearily.

Little sins, like little thieves, may open the door to greater ones outside. Christians, recollect that little sins will spoil your communion with Christ. Little sins, like little stains in silk, may damage the fine texture of Fellowship. Little sins, like little irregularities in the machinery, may spoil the whole fabric of your religion. The one dead fly spoils the whole pot of ointment. That one thistle may seed a continent with noxious weeds. Let us, Brethren, kill our sins as often as we can find them. One said—"The heart is full of unclean birds. It is a cage of them." "Ah but," said another Divine, "you must not make that an apology, for a Christian’s business is to wring their necks."

And so it is. If there are evil things, it is our business to kill them. Christians must not tolerate secret sins. We must not harbor traitors. It is high treason against the King of Heaven. Let us drag them out to light and offer them upon the altar, giving up the dearest of our secret sins at the will and bidding of God. There is a great danger in a little secret sin. Therefore avoid it, pass not by it, turn from it and shun it and God give you grace to overcome it!

V. And now I come, in finishing up, to plead with all my might with some of you whom God has pricked in your consciences. I have come to entreat you, if it is possible, even to tears, that you will give up your secret sins. I have one here for whom I bless God. I love him, though I know him not. He is almost persuaded to be a Christian. He halts between two opinions. He intends to serve God, he strives to give up sin but he finds it a hard struggle and as yet he knows not what shall become of him. I speak to him with all love—my Friend, will you have your sin and go to Hell, or leave your sin and go to Heaven?

This is the solemn alternative—to an awakened sinner I put it—may God choose for you, otherwise I tremble as to which you may choose. The pleasures of this life are so intoxicating, the joys of it so ensnaring that did I not believe that God works in us to will and to do, I should despair of you. But I have confidence that God will decide the matter. Let me lay the alternative before you—on the one hand there is an hour’s merriment—a short life of bliss and that a poor, poor bliss. On the other hand there is everlasting life and eternal glory. On the one hand, there is a transient happiness and afterwards overwhelming woe. In this case there is a solid peace and everlasting joy and after it overflowing bliss.

I shall not fear to be called an Arminian, when I say, as Elijah did, "Choose this day whom you will serve. If God is God, serve Him. If Baal be God serve him." But, now, make your choice deliberately. And may God help you to do it! Do not say you will take up with religion, without first counting the cost of it. Remember, there is your lust to be given up and your pleasure to be renounced—can you do it for Christ’s sake? Can you? I know you cannot, unless God’s grace shall assist you in making such a choice. But can you say, "Yes, by the help of God, earth’s gaudy toys, its pomps, pageantries, gewgaws, all these I renounce"?—

"These can never satisfy,
Give me Christ or else I die."

Sinner, you will never regret that choice, if God help you to make it. You will find yourself a happy man here and thrice happy throughout eternity. "But," says one, "Sir, I intend to be religious but I do not hold with your strictness." I do not ask you to do so. I hope, however, you will hold with God’s strictness and God’s strictness is ten thousand times greater than mine. You may say that I am Puritanical in my preaching—God will be Puritanical in judging in that great day. I may appear severe but I can never be so severe as God will be. I may draw the harrow with sharp teeth across your conscience but God shall drag harrows of eternal fire across you one day.

I may speak thundering things! God will not speak them but hurl them from His hands. Remember, men may laugh at Hell and say there is none. But they must reject their Bibles before they can believe the lie. Men’s consciences tell them that—

"There is a dreadful Hell,
And everlasting pains.
Where sinners must with devils dwell,
In darkness, fire and chains."

Sirs, will you keep your secret sins and have eternal fire for them? Remember it is of no use, they must all be given up, or else you cannot be God’s child. You cannot by any means have both. It cannot be God and the World. It cannot be Christ and the devil. It must be one or the other. Oh, that God would give you grace to resign all! For what are they worth? They are your deceivers now and will be your tormentors forever. Oh, that your eyes were open to see the rottenness, the emptiness and trickery of iniquity! Oh, that God would turn you to Himself! Oh, may God give you grace to cross the Rubicon of repentance at this very hour! May He give you grace to say, "Henceforth it is war to the knife with my sins. Not one of them will I willingly keep but down with them, down with them—Canaanite, Hittite, Jebusite, they shall all be driven out."—

"The dearest idol I have known.
Whatever that idol be.
Help me to tear it from its Throne,
And worship only Thee."

"But oh, Sir, I cannot do it, it would be like pulling my eyes out." Yes but hear what Christ says—"It were better for you to enter into life with one eye, than having two eyes to be cast into Hell fire." "But it would be like cutting my arm off." Yes and it would be better for you to enter into life crippled or maimed, than to be cast into Hell fire forever. Oh, when the sinner comes before God at last, do you think he will speak as he does now? God will reveal his secret sins—the sinner will not then say, "Lord, I thought my secret sins so sweet, I could not give them up."

I think I see how changed it will be then. "Sir," you say now, "you are too strict." Will you say that when the eyes of the Almighty are glowering on you? You say now, "Sir you are too precise." Will you say that to God Almighty’s face? "Sir, I mean to keep such-and-such a sin." Can you say it at God’s bar at last? You will not dare to do it then. Ah, when Christ comes a second time there will be a marvelous change in the way men talk. Methinks I see Him. There He sits upon His Throne. Now, Caiaphas, come and condemn Him now! Judas! Come and kiss Him now! What do you stick at, man? Are you afraid of Him?

Now, Barabbas! Go, See whether they will prefer you to Christ now. Swearer, now is your time. You have been a bold man—curse Him to His face now. Now drunkard—stagger up to Him now. Now infidel—tell Him there is no Christ now—now that the world is lit with lightning and the earth is shaking with thunder till the solid pillars thereof do bow themselves—tell God there is no God now! Now laugh at the Bible. Now scoff at the minister. Why Men, what is the matter with you? Why, can’t you do it?

Ah, there you are, you have fled to the hills and to the rocks—"Rocks hide us! Mountains fall on us! Hide us from the face of Him that sits on the Throne." Ah, where are your boasts now? Alas! alas! For you, in that dread day of wonders— secret sinner—what will become of you? Go out of this place unmasked. Go out to examine yourself, go out to bend your knee, go out to weep, go out to pray. God give you grace to believe! And oh, how sweet and pleasant the thought—that this day sinners have fled to Christ and men have been born again to Jesus!

Brethren, before I finish, I repeat the words at which so many have quibbled—it is now or never, it is turn or burn. Solemnly in God’s sight I say it. If it is not God’s Truth I must answer for it in the great day of account. Your consciences tell you it is true. Take it home and mock me if you will. This morning I am clear of your blood—if any seek not God but live in sin, I shall be clear of your blood in that day when the Watchman shall have your souls demanded of Him. Oh, may God grant that you may be cleared in a blessed manner! When I went down these pulpit stairs a Sabbath or two ago, a friend said to me words which have been in my mind ever since—"Sir, there are nine thousand people this day without excuse in the Day of Judgment."

It is true of you this morning. If you are damned, it will be not for want of preaching to you and it shall not be for want of praying for you. God knows that if my heart could break of itself, it would, for your souls. God is my witness how earnestly I long for you in the heart of Christ Jesus. Oh, that He might touch your hearts and bring you to Him! For death is a solemn thing. Damnation is a horrible thing. To be out of Christ is a dreadful thing. To be dead in sin is a terrible thing. May God lead you to view these things as they are and save you, for His mercy’s sake! "He that believes and is baptized shall be saved."

"Lord, search my soul, try every thought;
Though my own heart accuse me not
Of walking in a false disguise,
I beg the trial of your eyes,

Does secret mischief lurk within?
Do I indulge some unknown sin?
O turn my feet whenever I stray,
And lead me in Your perfect way."







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THE THREE ANANIASES
The Acts of the Apostles, Chapters 23 ; 5 ; 9.
It is sometimes useful to put in juxtaposition separate facts and characters. The three Crosses—how instructive! the three Marys, the three Centurions. Here we have the three Ananiases. Their name means 'Jehovah is gracious.' Their parents thought it a lucky name, and all professed to rejoice in what it expresses. Many make this a pillow. Let us not be deceived by names or profession, for even devoutness is not faith, and profession is not principle.

I. Ananias, the enemy of the Cross.—He was the son of Nebadaeas and succeeded Joseph, who succeeded Annas and Caiaphas. You find him with the Bible in his hands from his birth, as a Levite and a priest. He had to do with the highest forms of religion, with its rites day by day at the altar. Once a year he would be in the Holy of Holies, and see the mercy-seat, and gaze on the blood,—yea, sprinkle it. Every holy thing in word and ordinance was familiar to him. And yet he was a 'whited wall,' —only externally comely, all formalism and externalism. He hated vital religion and grew wroth at every manifestation of it. His bosom friends were Roman governors and such as Tertullus (24:1). The world, even the same pleasures that heathenism relished, was still in his heart. Josephus tells that before the last siege of the city, he hid in an aqueduct and was dragged out to die. Even so shall he try to hide under the rocks or cry, 'Mercy, O Lord!' according to his name, but shall not find it.
In our community there are many such as Ananias, persons brought up with the Bible in their hand, familiar with ordinances, with the routine of the prayer-book, or family worship, or worship in church. Nay, they go to the Lord's Table, lifting up solemn hands, gazing on the blood on the mercy-seat, and saying 'We take it.' Yet their bosom friends are men like Felix or Tertullus, they are at home with them in pleasure and trifling gaieties. They instinctively shrink from true vital godliness and the men who have it, bid them 'hold their peace'—smite them on the mouth. They never knew the new birth. Union to Christ is to them cant or nonsense. And so they die! But on the day of Christ, lo! they are dragged from the covert of the rocks and hills.

II. Ananias the apparent believer.—He was a hollow-hearted man, yet he seemed sound. It was a revival time when the tide was high. He joined the true believers at a time when faith was strong in them, when they were accustomed to live each day looking into glory and were on the wing above earth. Feeling a secret conviction that they were right, he threw in his lot with them, separated himself from former friends, took the godly as his companions, praised and admired the Apostle, and became quite zealous. But he was not really born again, the Spirit was not in him, as soon appeared. For either from a wish to be less obscure, or from partial conviction that self-denial was right, he sold part and pretended to give all. And so we see he had never quietly rested on Christ and been content with His Nazareth obscurity of obedience. He died an awful death. His name availed not, there was no 'grace' for him. He sank down—what an awful surprise !—from the very midst of the believers.
There are some such among us still. They have a secret conviction that it is safe and right to be believers, so they imitate others, attend meetings, separate themselves from the world. You may detect in yourselves a likeness to Ananias. Perhaps, when you find yourself overlooked you wish to be known or else to go back. Or when a missionary cause is pleaded you give a little, and say to conscience, 'It is all I can afford.' Perhaps you are half—conscious that it is the example of others that carries you along. Are you willing to detect yourself? Ask yourself, 'Why am I not willing to do as Jesus did at Nazareth, though unnoticed? Why am I complacent at any good thing I say or do? Are not these to a real saint as natural as streams to a spring? Am I independent of money and comforts, of name and praise for my heaven, finding it in Jesus?' The Spirit has found you out, for He never knew a time when He opened the door of your heart. Your conscience may be quiet by your profession. O look on sin as you see it in the Law and in the Cross, not as you feel it. You cannot lie to the Holy Ghost in vain!

III. Ananias, the true disciple.—One of God's happy servants. You see his life in chap.22:12, 'of good report;' he 'observed the law;' he was ready to obey (chap. 9:10-17). He learned to be a disciple first at the Cross when the voice said 'Ananias, come to Me,' and ever since he has obeyed it. Hear Christ speaking to His sheep by name 'Ananias!' and notice his brotherly love— 'Brother Saul'.
Have you private intercourse with Christ, and are you sent on His errands? Happy Ananias! He carried rest to Paul, who thereafter carried Christ to to many thousands; and whether, as tradition says, he died a martyr at Damascus, or on his bed, his end was peace. He answered to his name. He knew God was 'gracious.' At the Great Day yonder is Ananias in his robes of Priesthood, with the breastplate on which are the names of every tribe, but no room for the name of Jesus! Nay, his robes kept off the blood of Jesus. Then, there is the other Ananias. He saw that High Priest's heart was empty, but he himself never found what filled his whole soul. He fled from Sodom only to be a Lot's wife! But you, O holy Ananias, come! Paul is getting his crown, 'but not to me only'—to him who bade the scales fall from his eyes. Yes, says Jesus, to that quiet saint with whom I spoke, and who spoke with me—to Paul with his ten talents, to you with your five. 'Enter into the joy of thy Lord.'
The first Ananias looked neither into himself to see the hell there, nor on Jesus, to see the door of heaven, or heaven itself, there. The second gave only a glance at both, and saw neither fully. But the third looked till he saw himself lost, and wrath his portion; and then upward, till he read, 'I have found a ransom' in the hand of the Father who pointed him to Jesus!

Transcribed from Reminiscences of Andrew A.Bonar D.D. first published


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The way to be like Jesus

(Thomas Watson, "The Beatitudes" 1660)

To render evil for evil is brutish;
to render evil for good is devilish;
to render good for evil is Christian.

"Blessed are the meek." Matthew 5:5

Meekness is a grace whereby we are enabled by
the Spirit of God, to moderate our angry passions.
Meekness has a divine beauty and sweetness in
it. This meekness consists in three things:
the bearing of injuries,
the forgiving of injuries,
the recompensing good for evil.

Meekness is opposed to:
anger,
malice,
revenge and
evil-speaking.

Meekness is a great ornament to a Christian. "The
ornament of a meek spirit—which is so precious to
God!" (1 Peter 3:4). How lovely is a saint in God's
eye, when adorned with this jewel! No garment
is more befitting to a Christian, than meekness.
Therefore we are bid to put on this garment, "Put
on therefore as the elect of God—meekness."
(Colossians 3:12)

Meekness is a noble and excellent spirit. A meek man
is a valorous man. He gets a victory over himself! Anger
arises from weakness of character. The meek man is able
to conquer his fury. "He who is slow to anger is better
than the mighty; controlling one's temper is better than
capturing a city." (Proverbs 16:32). To yield to one's
anger is easy—it is swimming along with the tide of
corrupt nature. But to turn against nature—to resist
anger, to "overcome evil with good"—this is truly
Christian.

Meekness is the best way to conquer and melt the
heart of an enemy. Meekness melts and thaws the
heart of others. The greatest victory is to overcome
an enemy—without striking a blow! Mildness prevails
more than fierceness. Anger makes an enemy of a
friend. Meekness makes a friend of an enemy.

Meekness is the way to be like Jesus—"Learn of
Me; for I am meek and lowly in heart." Mat. 11:29.
It is not profession which makes us like Jesus—but
imitation. Where meekness is lacking—we are like
brutes. Where it is present—we are like Jesus.


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God's "Fear Nots."
[God's promises are all "Yea and Amen" in Christ Jesus. But let us see that we take them all from the hand of Jesus. Let the Owner of the Vineyard give us the grapes; let us not pick them as they hang over the wall. Is Christ yours? Then His promises are yours.]

"Fear not, Abraham; I am thy shield and thy exceeding great reward." - Gen.15:1.
The first time in the Bible "FEAR NOT" occurs. It is spoken to a sinner who simply believed God when He told him of the Promised Seed. It is for thee, also, who believest in that Promised One.
"Fear not; for God hath heard the voice of the lad where he is." - Gen.21:17.
The second time in the Bible "FEAR NOT" occurs. It is kindly spoken to one who had had shortly before a visit of the Angel of the Covenant (chap.16:10). Has He taken away thy great burden of sin? Then, "What aileth thee, Hagar? FEAR NOT" - He will order this providence for good.
"Fear not; for I am with thee, and will bless thee." - Gen.26:24.
Spoken to Isaac, who had Abraham's God as his God. Hast thou annoyance from envious neighbours? If the God of Isaac is thine, this "FEAR NOT" is for thee. Thou shalt prosper.
"Fear not; your God and the God of your father hath given you treasure." - Gen.43:23.
God removes our suspicious alarms, as Joseph did those of his brethren, here and in chap.50:19, by showing us that He has got full payment, and has thoughts of love towards us. Just as Boaz (Ruth 3:11) removed fear from Ruth, by telling what was in his heart ; and as David (1 Sam. 22:23) dispelled Abiathar's by declaring that now he had on his side one who would die sooner than see him injured.
"Fear not to go down into Egypt." - Gen.46:3.
Spoken to Jacob, about to proceed on a journey, in his old age, under circumstances of anxiety. "I am God ; FEAR NOT !" This is enough for thee, who knowest by experience that thy God has saved thy soul.
"Fear ye not ; stand still and see the salvation of the Lord." - Exod.14:13
To Israel at the Red Sea. Has God made the path of duty plain to thee? Then, hesitate not to trust Him to carry thee through it. Thy way will open out as thou advancest. How different the event when man, and not God, speaks ! Those that stood by Rachel, Gen.35:17, like those who stood by Phinehas' daughter, 1 Sam.4:20, said "FEAR NOT ;" yet death did come. And Jael met Sisera (Judges 4:18) with the same words ; but the end was death.
"Fear not ; for God is come to prove you that His fear may be before your faces, that ye sin not." - Exod. 20:20.
At Sinai, when the people so felt the law and majesty of God as to cry out for a Mediator. Art thou feeling the same? Let it drive thee to the Mediator, Jesus, in whom thy sin is hidden, and from whom the Spirit of Holiness comes.
60. "Fear not : I am the First and the Last : I am he that liveth and was dead, and behold ! I am alive for evermore, Amen ; and have the keys of hell and of death." - Rev. 1:17.
Do you ever think you must tremble as you enter within the vail? or when the Lord comes again in His glory? Fear not ! He will gently lay His hand on thee, put strength in thee, and show thee Himself - yes, Himself who died, and who liveth evermore for us ! Himself, who has thy name on His heart !


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Just give me Jesus!

(Anne Lotz)

He is enduringly strong.

He is entirely sincere.

He is eternally steadfast.

He is immortally gracious.

He is imperially powerful.

He is impartially merciful.

He is the greatest phenomena that has
ever crossed the horizon of the globe.

He is God's Son.

He is the sinner's Savior.

He is the captive's ransom.

He is the breath of life.

He is the centerpiece of civilization.

He stands in the solitude of Himself.

He is august, and He is unique.

He is unparalleled, and He is unprecedented.

He is undisputed, and He is undefiled.

He is unsurpassed, and He is unshakable.

He is the loftiest idea in philosophy.

He is the highest personality in psychology.

He is the supreme subject in literature.

He is the fundamental doctrine of theology.

He is the corner-stone, the cap-stone,
the stumbling-stone of all religion.

He is the miracle of the ages.

Just give me Jesus!


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"The more I see of Jesus, the more He opens to me
His loving heart, the deeper is my sorrow for sin.
I lie down in the dust of His feet closer than ever
I did before. I can truly say I abhor myself in dust
and ashes before Him. My heart seems ready to
melt into contrition in view of the ten thousand
thousand sins, willful and aggravating, that I have
committed against Him, who loved me with an
everlasting love, and with loving kindness drew
me to Himself." Mary Winslow





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His sheep feed in the midst of wolves!

(Letters of John Newton)

"The Lord is my Shepherd; I have everything I need!" Psalm 23:1

The Lord is my Shepherd! This is a comprehensive word. The sheep can do nothing for themselves. The Shepherd must guide, guard, feed, heal and recover. It is well for us—that our Shepherd is the Lord Almighty! If His power, care, compassion and fullness were not infinite—the poor sheep would be forsaken, starved and die! But we have a Shepherd full of care, full of kindness, full of power, who has said, "I will search for My lost ones who strayed away, and I will bring them safely home again. I will bind up the injured and strengthen the weak!" Ezekiel 34:16. How tender are these expressions, and how well fulfilled! His sheep feed in the midst of wolves—yet are safely preserved; for, though they cannot see Him—His eye and His heart are ever upon them!

Which of God's children have not cause to say, "My soul is among lions!" But our Shepherd stops their mouths, or only permits them to gape and roar, and show their teeth. He does not allow them to bite and tear us at their will. Let us trust our Shepherd—and all shall be well.

As to daily occurrences, it is best to trust that a daily portion of comforts and crosses—each one the most suitable to our case—is adjusted and appointed by the hand which was once nailed to the cross for us! We must trust, that where the path of duty and prudence leads us—that there is the best situation we could possibly be in, at that time.



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RUN, INTERCESSOR, RUN

Num 16:41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
43 And Moses and Aaron came before the tabernacle of the congregation.
44 And the LORD spake unto Moses, saying,
45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.
46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.
48 And he stood between the dead and the living; and the plague was stayed.
49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

Isa 59:16 And he saw that there was no man, and wondered that there was no intercessor:

INTRODUCTION: INTERCESSION

1 Tim 2:2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
3 For this is good and acceptable in the sight of God our Saviour;
4 Who will have all men to be saved, and to come unto the knowledge of the truth.
5 For there is one God, and one mediator between God and men, the man Christ Jesus;

In Paul's letter to Timothy, he urged-or strongly encouraged-his young friend to intercede for everyone. The emphasis was prayer for others. Paul was asking Timothy to pray not for himself but for those around him. This is the force behind the word intercession. Paul encouraged Timothy to pray for those in authority and included the reason why: "That we may lead a tranquil and quiet life" (1 Tim 2:2 NASB). The apostle knew that the gospel could be more easily spread in a peaceful environment, in particular, an environment where the governing officials were not hostile toward believers and their practices. Paul believed that intercession was part of the equation that could bring about such an atmosphere.

No doubt Paul also intended for Timothy to pray for the conversion of those in authority. He believed God wanted "all men to be saved" (2:4 NASB). Certainly, he was familiar with what the writer of Proverbs said concerning righteous leadership, "When the righteous are in authority, the people rejoice; but when a wicked man rules, the people groan" (Prov 29:2).

The apostle Paul believed that through intercession, people could be changed. The term itself, however, implies that intercession does not bring about change. Intercession is the process that links those who need to be changed and the One who can bring about change.

The term intercession literally means "to come upon," "to meet with," "to come between." When used in the context of prayer-as it is here-it takes on a special meaning. To intercede is to stand between God and someone. It is to represent another person's concern to God. An intercessor is a go-between (Isa 59:16).

Our prayers are the link between God's inexhaustible resources and people's needs. When we intercede, we stand in the gap between the need and the satisfaction of that need.
Copyright 1999 (c) by Charles F. Stanley. All rights reserved.

In our text it is very important to understand the setting of this text the children of Israel desperately needed an Intercessor.

Korah’s Rebellion

The bible tells us that Korah and many famous from the congregation rose up against Moses over the position of spiritual authority. All the congregation + 250 men who were wanna-be preachers. Men who didn’t have any anointing, but they wanted the prestige. All of these stood before Moses & Aaron and the Lord. Well, because the Lord cannot stand rebellion, the bible says the next morning the earth opened up and swallowed all of Korah and his belongings, and those that stood with him.

The Lord was trying to show the people who was in charge. Obviously that show of power wasn’t enough because the very next day the people wake up to tell Moses and Aaron that they are murderers of Gods’ people at the door of the tabernacle. By this time God had enough, and a cloud began to appear of the tabernacle, and God in his fury spoke to Moses and said “Get away from these people, I’ve had enough I’m gonna consume them all”

We’ve all Sinned

The bible tells us that we have all sinned and come short of the Glory of God. There is none righteous. Our righteousness is as filthy rags. We’ve too have been rebellious at times. We too have been prideful. We too, have made mistakes that frustrated grace. All of us deserve to die. Some of us don’t deserve any mercy whatsoever….but thank God that there was an intercessor.

Aaron – The Intercessor

Moses sensing that the people were fixing to be struck dead by the Lord, sent Aaron out with specific instructions. He basically said Aaron you’re the high priest, your gonna have to intercede for these people. Something is going to have to be done in order to satisfy the Lord. Moses gave Aaron specific instructions….and then he told him to go quickly!!

TAKE A CENSER & FIRE

Moses told Aaron to take a censer. CENSER (Heb. mahta, a "firepan"; miqteret, "vessel for burning incense," from qatar, "burn incense"). The vessel upon which the incense was burned in the sanctuary, and which was appointed to be set every morning on the altar of incense when the priest went in to trim the lamps and again when he lighted them in the evening (Ex 30:7-8). Yearly, on the Day of Atonement, the high priest entered the Holy of Holies, bearing the censer, and threw upon the burning coals the incense, holding the censer in his hand while the incense burned (Lev 16:12-13).
(From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.)

The priest would take a burning coal from off the altar and put it in a censer or a “firepan” Basically, a vessel containing the fire. An instrument that was full of fire. Burning fire.

So there’s 2 things you’ve got to have to make intercession: A VESSEL AND THE FIRE

Ps 104:4 Who maketh his angels spirits; his ministers a flaming fire:

Isa 64:2 As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence!

AN INTERCESSOR CAN MAKE ALL HELL TREMBLE!!

FROM THE ALTAR

The scripture says that the FIRE came from off the altar. Aaron had to go to the altar to get the fire. Aaron had the knowledge of where to go when you need the FIRE.

YOU CANNOT BE AN INTERCESSOR WITHOUT AN EXPERIENCE AT THE ALTAR. IT DON’T WORK….IT’S LIKE A COOK WITHOUT A KITCHEN. A TEACHER WITHOUT CHALK. A POLICEMAN WITHOUT A BADGE, JOCKEY WITHOUT A HORSE, A SAILOR WITH OUT A SHIP, A FARMER WITHOUT A PLOW, A PILOT WITH NO PLANE, A PLUMBER WITHOUT A WRENCH, A MECHANIC WITH NO TOOLS, A STOCK CAR DRIVER WITH NO TRACK, A PREACHER WITH NO PULPIT.

WITHOUT A TRIP TO THE ALTAR THERE WILL BE NO FIRE.

FIRE BY SACRIFICE

The place where Aaron had to go to get the fire was called the Brazen Altar. It was the place where the animals were sacrificed and burnt as offerings unto the Lord.

A REAL INTERCESSOR WILL SACRIFICE HIMSELF FOR OTHERS. HE WILL PRAY WHEN NO ONE ELSE WILL….WORSHIP, DANCE, SACRIFICE…….GO OUT OF HIS WAY……TO GET THE FIRE.

INCENSE

The last but most important thing that Aaron had to do was not forget the incense.

INCENSE

INCENSE (Heb. usually qetoret, once applied to the "fat" of rams, the part always burned in sacrifice; once qitter, Jer 44:21, marg., both from the Hebrew, to "smoke"; sometimes lebona, Isa 43:23; 66:3; Jer 17:26; 41:5). Frankincense (Isa 60:6; Jer 6:20; NIV, "incense" in both passages), an aromatic compound that gives forth its perfume in burning. Its most general use in Scripture is that perfume that was burned upon the Jewish altar of incense (see Tabernacle). Among both the Hebrews and Egyptians we find no other trace of incense than in its sacerdotal use, but in Persian sculptures we see it burned before the king.

Material. The incense employed in the service of the Tabernacle was called "incense of the aromas" (Heb. qetoret sammim), the ingredients of which are given in Ex 30:34-35. These consisted of: (1) stacte (Heb. natap), i.e., "not the juice squeezed from the highly fragrant myrrh tree, but probably a species of gum storax resembling myrrh"; (2) onycha (Heb. shehelet, lit., a "scale"), the shell of the perfumed mollusk, blatta byzantina, found in the Mediterranean and Red seas and yielding a musky odor when burned; (3) galbanum (Heb. helbena, lit., "fat"), a gum that is obtained by making incisions in the bark of a shrub growing in Syria, Arabia, and Abyssinia; and (4) pure frankincense (Heb. lebona, lit., "white"), a pale yellow, semitransparent, pungent resin, which, when burned, is fragrant; it is grown in Arabia and Judea.
(From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.)

THE TYPE REPRESENTED BY THE INSENSE IS PRAYER

WITHOUT THE INCENSE THERE WOULD BE ONLY SMOKE. WITHOUT A PRAYER LIFE TO BACK UP YOUR HOLY GHOST YOUR JUST ALL SMOKE.

BUT INCENSE IS THE “AROMA” THAT MAKES THE DIFFERENCE….

2 Cor 2:15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

RUN, INTERCESSOR, RUN

Notice that Moses told Aaron to move quickly…..because people were dying. So Aaron, forgot about how he would look and he took off running.

He ran to INTERCEDE. Timing was everything. The need was immediate. Aaron there is no time to delay. We need an intercessor. So Run, Intercessor, Run.

BETWEEN THE LIVING AND THE DEAD

Aaron started running to the people. And he stood between the living and the dead. The difference between life and death is intercession. The difference between your situation being dead or alive is how fast you run.

What stands between a living and a dead church is INTERCESSORY PRAYER. What stands between a living or dead marriage is AN INTERCESSOR. WHAT STANDS BETWEEN HOPE AND HOPELESSNESS IS AN INTERCESSOR…. SO RUN INTERCESSOR RUN…..WE NEED YOU.

Aaron Could not Hold the Fire





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