Tuesday, March 4, 2014
AFWIS Joins Operation World in Prayer for Barbados - Caribbean
Published on Operation World (http://www.operationworld.org)
Mar 04: Barbados
Barbados
Barbados
Caribbean
See Prayer Information
Geography
Area: 430 sq kmThe most easterly of the Windward Islands.
Population: 256,552 Annual Growth: 0.26%
Capital: Bridgetown
Urbanites: 40.8%
HDI Rank: 37 of 182 (UN Human Development Reports 2009)
Peoples
Peoples: 10 (20% unreached) All peoplesUnreached Peoples Prayer Card
Official language: English. Bajan is a distinctive Barbadian dialect of English Languages: 3 All languages
Religion
Largest Religion: Christian| Religion | Pop % | Ann Gr | |
|---|---|---|---|
| Christians | 243,570 | 94.94 | 0.2 |
| Evangelicals | 87,614 | 34.2 | 0.8 |
Challenges for Prayer
The legacy of slavery must be completely routed. Toward this end, a ceremony initiated by Christians was conducted in 1998 to great effect. In 1999 there was a national act of repentance during the anniversary of independence celebrations. This island, with the oldest Anglican theological college in the Western Hemisphere, also saw Anglican parishes endorse and prosper from slavery. This, too, has seen an act of public repentance. Pray that, through these acts and the extension of forgiveness, any remaining scars might be removed forever.Young people desperately need spiritual guidance. The culture of immorality is pervasive, and even church-going teens are subject to its temptations. Illegitimate births and cohabitation are widespread. Pray that churches may offer effective programmes for children and youth, while demonstrating positive holiness. Pray also for the ministries of CEF, IS/ISUF(IFES), YFC, YWAM and others, whose potential impact among children and young people is massive.
For an additional 3 Challenges for Prayer see Operation World book, CD-ROM, or DVD-ROM.
More Information
The Operation World book, CD-ROM, and DVD-ROM provide far more information and fuel for prayer for the people of Barbados.2 Corinthians 3 ~ Geneva Study Bible - Text only
2 Corinthians 3 ~ Geneva Study Bible
Chapter 3
3:3 [Forasmuch as ye are] a manifestly declared to be the epistle of Christ b ministered by us, written not with ink, but with the Spirit of the c living God; 1 not in tables of stone, but in fleshy tables of the heart.
(a) The apostle says this wisely, that by little and little he may come from the commendation of the person to the matter itself.3:4 And such d trust have we through Christ to God-ward:
(b) Which I took pains to write as it were.
(c) Along the way he sets the power of God against the ink with which epistles are commonly written, to show that it was accomplished by God. (1) He alludes along the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, and the apostolical ministry, which he handles afterward more fully.
(d) This boldness we show, and thus may we boast gloriously of the worthiness and fruit of our ministry.3:5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our e sufficiency [is] of God;
(e) In that we are proper and able to make other men partakers of so great a grace.3:6 2 Who also hath made us able ministers of the new testament; not of the f letter, but of the spirit: for the letter killeth, but the spirit giveth life.
(2) He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?3:7 But if the ministration of death, written g [and] engraven in stones, was h glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
(f) Not of the Law but of the Gospel.
(g) Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.3:8 How shall not the i ministration of the spirit be rather glorious?
(h) This word "glorious" indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.
(i) By which God offers, indeed, and gives the Spirit, not as a dead thing, but a living Spirit, working life.3:9 For if the ministration of condemnation [be] glory, much more doth the ministration of k righteousness exceed in glory.
(k) That is, of Christ. And since he is imputed to us as our own, we are not condemned, and what is more we are also crowned as righteous.3:11 For if that which is l done away [was] glorious, much more that which remaineth [is] glorious.
(l) The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.3:12 3 Seeing then that we have such hope, we use great plainness of speech:
(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.3:13 4 And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the m end of that which is abolished:
(4) He expounds along the way the allegory of Moses covering, which was a token of the darkness and weakness that is in men, who were rather dulled by the bright shining of the Law then given. And this covering was taken away by the coming of Christ, who enlightens the hearts, and turns them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light by the power of Christs Spirit.3:17 Now the n Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.
(m) Into the very bottom of Moses ministry.
(n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.3:18 5 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
(5) Continuing in the allegory of the covering, he compares the Gospel to a glass, which although it is most bright and sparkling, yet it does not dazzle their eyes who look in it, as the Law does, but instead transforms them with its beams, so that they also are partakers of the glory and shining of it, to enlighten others: as Christ said unto his own, "You are the light of the world", whereas he himself alone is the light. We are also commanded in another place to shine as candles before the world, because we are partakers of Gods Spirit. But Paul speaks here properly of the ministers of the Gospel, as it appears both by that which goes before, and that which comes after, and in that he sets before them his own example and that of his fellows.
Romans 4 NIV Audio
Romans 4 Geneva Study Bible Text
Chapter 44:1 What 1 shall we then say that Abraham our father, as pertaining to the a flesh, hath found?
(1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.4:2 2 For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
(a) By works, as is evident from the next verse.
(2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.4:3 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.4:4 4 Now to him that b worketh is the reward not c reckoned of grace, but of debt.
(4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.4:5 But to him that worketh not, but believeth on him that d justifieth the ungodly, his faith is counted for righteousness.
(b) To him that has deserved anything from his work.
(c) Is not reckoned or given to him.
(d) That makes him who is wicked in himself to be just in Christ.4:6 5 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.4:9 6 [Cometh] this e blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.4:10 7 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
(e) This saying of David, in which he pronounces them as blessed.
(7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.4:11 8 And he received the f sign of circumcision, a g seal of the righteousness of the faith which [he had yet] being uncircumcised: 9 that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.4:12 10 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.
4:13 11 For the promise, that he should be the h heir of the world, [was] not to Abraham, or to his seed, through the i law, but through the righteousness of faith.
(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.
4:14 12 For if they which are of the k law [be] heirs, faith is made void, and the promise made of none effect:
(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should fulfil the Law.
4:15 13 Because the law worketh wrath: for where no law is, [there is] no transgression.
(12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.
(k) If they are heirs who have fulfilled the law.
4:16 14 Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the l seed; 15 not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
(13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.
4:17 (As it is written, I have made thee a 16 father of many nations,) before him whom he believed, [even] m God, who n quickeneth the dead, and o calleth those things which be not as though they were.
(14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.
(l) To all the believers.
(15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.
4:18 17 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.
4:19 And being p not weak in faith, he considered not his own body now q dead, when he was about an hundred years old, neither yet the deadness of Saras womb:
(17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.
(p) Very strong and steadfast.4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving r glory to God;
(q) Void of strength, and unfit to have children.
(r) Acknowledged and praised God, as most gracious and true.4:21 And being s fully persuaded that, what he had promised, he was able also to perform.
(s) A description of true faith.4:23 18 Now it was not written for his sake alone, that it was imputed to him;
4:25 Who was delivered for our t offences, and was raised again for our justification.
(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.
(t) To pay the ransom for our sins.
Psalm 142 (NIV)
Psalm 142 (New International Version)
Psalm 142
A maskil of David. When he was in the cave. A prayer. [a]
1 I cry aloud to the LORD; I lift up my voice to the LORD for mercy.
2 I pour out my complaint before him; before him I tell my trouble.
3 When my spirit grows faint within me, it is you who know my way. In the path where I walk men have hidden a snare for me.
4 Look to my right and see; no one is concerned for me. I have no refuge; no one cares for my life.
5 I cry to you, O LORD; I say, "You are my refuge, my portion in the land of the living."
6 Listen to my cry, for I am in desperate need; rescue me from those who pursue me, for they are too strong for me.
7 Set me free from my prison, that I may praise your name. Then the righteous will gather about me because of your goodness to me.
Psalm 142
A maskil of David. When he was in the cave. A prayer. [a]
1 I cry aloud to the LORD; I lift up my voice to the LORD for mercy.
2 I pour out my complaint before him; before him I tell my trouble.
3 When my spirit grows faint within me, it is you who know my way. In the path where I walk men have hidden a snare for me.
4 Look to my right and see; no one is concerned for me. I have no refuge; no one cares for my life.
5 I cry to you, O LORD; I say, "You are my refuge, my portion in the land of the living."
6 Listen to my cry, for I am in desperate need; rescue me from those who pursue me, for they are too strong for me.
7 Set me free from my prison, that I may praise your name. Then the righteous will gather about me because of your goodness to me.
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Monday, March 3, 2014
A.F.W.I.S.: Gods Plan for Salvation updated 3.3.2014
A.F.W.I.S.: Gods Plan for Salvation updated 3.3.2014: “THE WAY BACK or Before the Fall” Step 1 to this Discovery is recognizing GOD'S DESIGN ABUNDANT LIFE God loves you...
2 Corinthians 2 - Geneva Study Bible
2 Corinthians 2 - Geneva Study Bible
Chapter 2
2:1 But I determined this with myself, that I would not come again to you in a heaviness.
(a) Causing grief among you, which he would have done if he had come to them before they had repented.2:3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having b confidence in you all, that my joy is [the joy] of you all.
(b) For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.2:5 1 But if any have caused grief, he hath not c grieved me, but d in part: that I may not e overcharge you all.
(1) He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.2:7 So that contrariwise ye [ought] rather to f forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.
(c) As if he said, "All that sorrow is so completely wiped away, that I have never felt it."
(d) As for me, says Paul, I have no more to do with him.
(e) Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.
(f) That whereas before you punished him sharply, you should now forgive him.2:8 Wherefore I beseech you that ye would g confirm [your] love toward him.
(g) That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.2:10 To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the h person of Christ;
(h) Truly, and from the heart.2:11 Lest Satan should get an advantage of us: for we are not ignorant of his i devices.
(i) Of his mischievous counsel and devilish will.2:12 2 Furthermore, when I came to Troas to [preach] Christs gospel, and a door was opened unto me of the Lord,
(2) He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of Gods blessing.2:14 Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the k savour of his knowledge by us in every place.
(k) He alludes to the anointing of the priests, and the incense of the sacrifices.2:15 3 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
(3) He denies that anything should be taken away from the dignity of his apostleship, because they saw that it was not received with like success in every place. But rather very many rejected and detested him, seeing that he preached Christ not only as a saviour of those that believe, but also as a judge of those that condemn him.2:16 To the one [we are] the savour of death unto death; and to the other the savour of life unto life. 4 And who [is] sufficient for these things?
(4) Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter ( 2 Corinthians 2:17 ; 2 Corinthians 3:6 ).2:17 For we are not as many, which l corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
(l) We do not handle it craftily and covetously, or less sincerely than we ought. And he uses a metaphor, which is taken from hucksters, who used to play the false harlot with whatever came into their hands.
Romans 3 (NIV Audio)
Chapter 3 - Geneva Study Bible - Text
3:1 What 1 advantage then hath the Jew? or what profit [is there] of circumcision?
3:1 What 1 advantage then hath the Jew? or what profit [is there] of circumcision?
(1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.3:2 Much every way: a chiefly, because that unto them were committed the b oracles of God.
(a) The Jews state and condition was of principal importance.3:3 For what if some did not c believe? shall their unbelief make the d faith of God without effect?
(b) Words.
(c) Break the covenant.3:4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be e justified in thy sayings, and mightest overcome f when thou art judged.
(d) The faith that God gave.
(e) That your justice might be plainly seen.3:5 2 But if our g unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as h a man)
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.
(2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.3:7 3 For if the i truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
(g) Treachery, and all the fruits of it.
(h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of mans wisdom, which is not subject to the will of God.
(3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.3:9 4 What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all k under sin;
(i) The truth and unchangingness.
(4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.3:17 And the l way of peace have they not known:
(k) Are guilty of sin.
(l) An innocent and peaceable life.3:19 5 Now we know that what things soever the m law saith, it saith to them who are under the law: that 6 every mouth may be stopped, and all the world may become n guilty before God.
(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.3:20 Therefore by the o deeds of the law there shall no p flesh be q justified in his r sight: for by the law [is] the knowledge of sin.
(m) The Law of Moses. (6) A conclusion of all the former discussions, from ( Romans 1:18 ) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and mans life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.
(o) By those deeds by which the law can be done by us.3:21 7 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.
(7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."3:22 8 Even the righteousness of God [which is] by faith of s Jesus Christ unto all and upon all them that believe: for there is no difference:
(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.3:23 For all have sinned, and come short of the t glory of God;
(s) Which we give to Jesus Christ, or which rests upon him.
(t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.3:24 9 Being justified u freely by his grace through the redemption that is in Jesus Christ:
(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.3:25 10 Whom God hath set forth [to be] a propitiation through faith in his x blood, to declare his righteousness for the remission of sins that y are past, through the z forbearance of God;
(u) By his free gift, and liberality.
3:26 To declare, [I say], a at this time his righteousness: that he might be b just, and the c justifier of him which d believeth in Jesus.
(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.
(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.
(y) Of those sins which we committed when we were his enemies.
(z) Through his patience, and his enduring nature.
(a) That is, when Paul wrote this.3:27 11 Where [is] boasting then? It is excluded. By what e law? of works? Nay: but by the law of faith.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christs righteousness to him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.
3:29 12 [Is he] the God of the f Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
(11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.
(e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".
3:30 Seeing [it is] one God, which shall justify g the circumcision by faith, and uncircumcision through faith.
(12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.
(f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.
(g) The circumcised.3:31 13 Do we then make h void the law through faith? God forbid: yea, we i establish the law.
(13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.
(h) Vain, void, to no purpose, and of no power.
(i) We make the law effectual and strong.
Psalm 141 (NIV)
Psalm 141 (New International Version)
Psalm 141
A psalm of David.
1 O LORD, I call to you; come quickly to me. Hear my voice when I call to you.
2 May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice.
3 Set a guard over my mouth, O LORD; keep watch over the door of my lips.
4 Let not my heart be drawn to what is evil, to take part in wicked deeds with men who are evildoers; let me not eat of their delicacies.
5 Let a righteous man [a] strike me—it is a kindness; let him rebuke me—it is oil on my head. My head will not refuse it. Yet my prayer is ever against the deeds of evildoers;
6 their rulers will be thrown down from the cliffs, and the wicked will learn that my words were well spoken.
7 They will say, "As one plows and breaks up the earth, so our bones have been scattered at the mouth of the grave. [b] "
8 But my eyes are fixed on you, O Sovereign LORD; in you I take refuge—do not give me over to death.
9 Keep me from the snares they have laid for me, from the traps set by evildoers.
10 Let the wicked fall into their own nets, while I pass by in safety.
Psalm 141
A psalm of David.
1 O LORD, I call to you; come quickly to me. Hear my voice when I call to you.
2 May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice.
3 Set a guard over my mouth, O LORD; keep watch over the door of my lips.
4 Let not my heart be drawn to what is evil, to take part in wicked deeds with men who are evildoers; let me not eat of their delicacies.
5 Let a righteous man [a] strike me—it is a kindness; let him rebuke me—it is oil on my head. My head will not refuse it. Yet my prayer is ever against the deeds of evildoers;
6 their rulers will be thrown down from the cliffs, and the wicked will learn that my words were well spoken.
7 They will say, "As one plows and breaks up the earth, so our bones have been scattered at the mouth of the grave. [b] "
8 But my eyes are fixed on you, O Sovereign LORD; in you I take refuge—do not give me over to death.
9 Keep me from the snares they have laid for me, from the traps set by evildoers.
10 Let the wicked fall into their own nets, while I pass by in safety.
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Sunday, March 2, 2014
Romans 2 (NIV Audio)
Chapter 2 - Geneva Study Bible - Text
2:1 Therefore 1 thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other mens faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.2:2 But we a are sure that the judgment of God is according to b truth against them which commit such things.
(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.2:4 2 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
(b) Considering and judging things correctly, and not by any outward show.
(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.2:5 But after thy hardness and impenitent heart c treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
(c) While you are giving yourself to pleasures, thinking to increase your goods, you will find Gods wrath.2:6 3 Who will render to every man according to his deeds:
(3) The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.2:7 To them who by patient continuance in well doing seek for d glory and honour and immortality, eternal life:
2:8 But unto them that are contentious, and do not obey the e truth, but obey unrighteousness, f indignation and wrath,
(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see ( Romans 2:21-22 ).
(e) By "truth" he means the knowledge which we naturally have.2:11 For there is no g respect of persons with God.
(f) Gods indignation against sinners, which will quickly be kindled.
(g) God does not judge men either by their blood or by their country, either to receive them or to cast them away.2:12 4 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.2:13 5 (For not the hearers of the law [are] just before God, but the doers of the law shall be h justified.
(5) He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.2:14 6 For when the Gentiles, which have i not the law, do by k nature the things contained in the law, these, having not the law, are a law unto themselves:
(h) Will be pronounced just before Gods judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.
(6) He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.2:15 Which shew the work of the law l written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.
(l) This knowledge is a natural knowledge.2:16 7 In the day when God shall judge the secrets of men by Jesus Christ according to m my gospel.
(7) God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.2:17 8 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
(m) As my doctrine witnesses, which I am appointed to preach.
(8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.2:18 And knowest [his] will, and n approvest the things that are more excellent, being instructed out of the law;
(n) Can test and discern what things swerve from Gods will.2:20 An instructor of the foolish, a teacher of babes, which hast the o form of knowledge and of the truth in the p law.
(o) The way to teach and to form others in the knowledge of the truth.2:25 9 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
(p) As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.
(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.2:26 Therefore if the q uncircumcision keep the righteousness of the law, shall not his r uncircumcision be counted for circumcision?
(q) This is the figure of speech metonymy, and means "uncircumcised".2:27 And shall not s uncircumcision which is by nature, if it fulfil the law, judge thee, who by the t letter and circumcision dost transgress the law?
(r) The state and condition of the uncircumcised.
(s) He who is uncircumcised by nature and race.2:28 For he is not a Jew, which is one u outwardly; neither [is that] circumcision, which is outward in the flesh:
(t) Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.
(u) By the outward ceremony only.2:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the x spirit, [and] not in the letter; whose praise [is] not of men, but of God.
(x) Whose power is inward, and in the heart.
Psalm 140 (NIV)
Psalm 140 (New International Version)
Psalm 140
For the director of music. A psalm of David.
1 Rescue me, O LORD, from evil men; protect me from men of violence,
2 who devise evil plans in their hearts and stir up war every day.
3 They make their tongues as sharp as a serpent's; the poison of vipers is on their lips. Selah
4 Keep me, O LORD, from the hands of the wicked; protect me from men of violence who plan to trip my feet.
5 Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. Selah
6 O LORD, I say to you, "You are my God." Hear, O LORD, my cry for mercy.
7 O Sovereign LORD, my strong deliverer, who shields my head in the day of battle-
8 do not grant the wicked their desires, O LORD; do not let their plans succeed, or they will become proud. Selah
9 Let the heads of those who surround me be covered with the trouble their lips have caused.
10 Let burning coals fall upon them; may they be thrown into the fire, into miry pits, never to rise.
11 Let slanderers not be established in the land; may disaster hunt down men of violence.
12 I know that the LORD secures justice for the poor and upholds the cause of the needy.
13 Surely the righteous will praise your name and the upright will live before you.
Psalm 140
For the director of music. A psalm of David.
1 Rescue me, O LORD, from evil men; protect me from men of violence,
2 who devise evil plans in their hearts and stir up war every day.
3 They make their tongues as sharp as a serpent's; the poison of vipers is on their lips. Selah
4 Keep me, O LORD, from the hands of the wicked; protect me from men of violence who plan to trip my feet.
5 Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. Selah
6 O LORD, I say to you, "You are my God." Hear, O LORD, my cry for mercy.
7 O Sovereign LORD, my strong deliverer, who shields my head in the day of battle-
8 do not grant the wicked their desires, O LORD; do not let their plans succeed, or they will become proud. Selah
9 Let the heads of those who surround me be covered with the trouble their lips have caused.
10 Let burning coals fall upon them; may they be thrown into the fire, into miry pits, never to rise.
11 Let slanderers not be established in the land; may disaster hunt down men of violence.
12 I know that the LORD secures justice for the poor and upholds the cause of the needy.
13 Surely the righteous will praise your name and the upright will live before you.
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Saturday, March 1, 2014
AFWIS Join Operation World in Prayer for the People's Republic of Bangladesh in Asia
Published on Operation World (http://www.operationworld.org)
Mar 01: Bangladesh
Bangladesh
People's Republic of Bangladesh
Asia
See Prayer Information
Geography
Area: 143,998 sq kmOccupying the delta and floodplains of the Ganges and Brahmaputra Rivers, with high rainfall and frequent flooding.
Population: 164,425,491 Annual Growth: 1.43%
Capital: Dhaka
Urbanites: 28.1%
HDI Rank: 146 of 182 (UN Human Development Reports 2009)
Peoples
Peoples: 423 (88% unreached) All peoplesUnreached Peoples Prayer Card
Official language: Bengla; English also used Languages: 46 All languages
Religion
Largest Religion: Muslim| Religion | Pop % | Ann Gr | |
|---|---|---|---|
| Christians | 1,085,208 | 0.66 | 3.1 |
| Evangelicals | 633,467 | 0.4 | 3.6 |
| Muslim | 146,355,130 | 89.01 |
Challenges for Prayer
Mission agencies have played a valuable role with their social uplift programmes, hence their emphasis on institutions and aid. Pray for the following:a) Evangelism and church planting. This core aspect is still not occurring on a level that will see the entire nation reached. Blatant proselytism is not tolerated, but relational evangelism is effective. Increasingly strict limitations have been placed on missionaries; some believe expatriate mission work may eventually be squeezed out altogether, especially if Islamists have their way.
b) Development/aid, another area of rightful focus and one which bears good fruit. ABWE, AoG, ELCA, Mennonite Central Committee, The Leprosy Mission, Interserve, SIM, OM and YWAM are just a few of the many ministries providing much needed assistance for the millions who suffer whilst building good relationships with local governments.
c) At risk people. Child labourers and sex workers are forced into involuntary servitude in tragically high numbers (hundreds of thousands and millions, respectively). Gripping poverty and rampant corruption contribute to these structures of sin and create a living hell with no easy way out. Agencies such as CMS, Salvation Army, Habitat for Humanity, Compassion, and Tearfund minister into these situations.
d) Business ventures started and run by Christians provide another avenue for serving those in need. Entrepreneurs and investors are currently welcomed by this country.
Scripture is in great demand despite legal complications involving the use of Koranic language in the Bible and attempts to “protect” Muslims from Christian Scriptures. Pray for:
a) Literature distribution. The Bible Society and its extensive ministry of Scripture production distributes around one million Bibles, NTs and Scripture portions each year. EHC has distributed over nine million tracts door-to-door and provided over 200,000 BCC courses to seekers.
b) Literacy issues. The availability of the Bible in the Muslim Bengali dialect avails little when over 50% of the population suffers from literacy problems. Pray for effective programmes that will combine literacy training with Scripture. Pray for initiatives in sharing the Bible orally, through story telling and other means.
c) The translation of the Bible into tribal languages. At least five and possibly more translations are needed; work is in progress in some of these.
For an additional 11 Challenges for Prayer see Operation World book, CD-ROM, or DVD-ROM.
More Information
The Operation World book, CD-ROM, and DVD-ROM provide far more information and fuel for prayer for the people of Bangladesh.2 Corinthians 1- Geneva Study Bible
Chapter 1
1:1 Paul, 1 an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
(1) See the declaration of such salutations in the former epistles.1:3 2 a Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of b mercies, and the God of all comfort;
(2) He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ.1:4 Who comforteth us in all our tribulation, 3 that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
(a) To him be praise and glory given.
(b) Most merciful.
(3) The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.1:5 For as the c sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
(c) The miseries which we suffer for Christ, or which Christ suffers in us.1:6 4 And whether we be afflicted, [it is] for your consolation and salvation, which is d effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.
(4) He denies that either his afflictions with which he was often afflicted, or the consolations which he received of God, may justly be despised, seeing that the Corinthians both ought and might take great occasion to be strengthened and encouraged by either of them.1:8 5 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we e despaired even of life:
(d) Although salvation is given to us freely, yet because there is a way appointed to us by which we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation; ( Philippians 2:12 ). And because it is God alone that of his free good will works all things in us, therefore is he said to work the salvation in us by that very same way by which we must pass to everlasting life, after we have once overcome all incumbrances.
(5) He witnesses that he is not ashamed of his afflictions, and further that he desires also to have all men know the greatness of them, and also his delivery from them, although it is not yet perfect.1:9 But we had the sentence of death in f ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
(e) I did not know at all what to do, neither did I see by mans help which way to save my life.
(f) I was resolved within myself to die.1:10 Who delivered us from so g great a death, and doth deliver: in whom we trust that he will yet deliver [us];
(g) From these great dangers.1:11 6 Ye also helping together by prayer for us, 7 that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.
(6) That he may not seem to boast of himself, he attributes all to God, and in so doing also confesses that he attributes much to the prayers of the faithful. (7) The end of the afflictions of the saints is the glory of God, and therefore they ought to be precious to us.1:12 8 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly h sincerity, not with fleshly wisdom, but by the i grace of God, we have had our conversation in the world, and more abundantly to you-ward.
(8) Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.1:13 For we write k none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the l end;
(h) With clearness, and holy and true plainness of mind, as God himself can witness.
(i) Trusting to that very wisdom which God of his free goodness has given me from heaven.
(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.1:14 As also ye have acknowledged us in part, that we are your m rejoicing, even as ye also [are] ours in the n day of the Lord Jesus.
(l) Perfectly.
(m) Pauls rejoicing in the Lord was that he had won the Corinthians: and they themselves rejoiced that such an apostle was their instructor, and taught them so purely and sincerely.1:15 And in this confidence I was minded to come unto you before, that ye might have a o second benefit;
(n) When he will sit as judge.
(o) Another benefit.1:17 9 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the p flesh, that with me there should be q yea yea, and nay nay?
(9) He dismisses their slander and false report by denying it, and first of all in that different ones went about to persuade the Corinthians, that in the preaching of the Gospel, Paul agreed not to himself: for this was the matter and the case.1:18 10 But [as] God [is] r true, our word toward you was not yea and nay.
(p) As men do who will rashly promise anything, and change their purpose constantly.
(q) That I should say and not say a thing?
1:19 11 For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, s was not yea and nay, but in t him was yea.
(10) He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.
(r) True, and of whose faithful witness it would be horribly wicked to doubt.
1:20 12 For all the promises of God in him [are] yea, and in u him Amen, unto the glory of God by x us.
(11) He adds also with himself his companions, as witnesses with whom he fully consented in teaching the same thing, that is, the same Christ.
(s) Was not different and wavering.
(t) That is, in God.
1:21 13 Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;
(12) Last of all he declares the sum of his doctrine, that is, that all the promises of salvation are sure and ratified in Christ.
(u) Christ is set also forth to exhibit and fulfil them most assuredly, and without any doubt.
(x) Through our ministry.
1:22 Who hath also sealed us, and given the y earnest of the Spirit in our hearts.
(13) He attributes the praise of this constancy only to the grace of God, through the Holy Spirit. In addition he concludes that they cannot doubt of his faith and his fellows, without doing injury to the Spirit of God, seeing that they themselves know all this to be true.
(y) An earnest is whatever is given to confirm a promise.1:23 14 Moreover I call God for a record upon my z soul, that to spare you I came not as yet unto Corinth.
1:24 15 Not for that we have dominion over your faith, but are helpers of your a joy: for by faith ye stand.
(14) Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.
(z) Against myself, and to the danger of my own life.
(15) He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them.
(a) He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.
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