Resurrection Victory for Effective Christian Living

Resurrection Victory for Effective Christian Living
But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.  (1Co_15:57-58)

The resurrection of Jesus Christ brings spiritual victory over sin and death to all who believe in Him. "But thanks be to God, who gives us the victory through our Lord Jesus Christ." As we allow the Lord to be our guide through each day, He "leads us in triumph in Christ" (2Co_2:14). When this process is unfolding, an effective Christian life is developing, by the grace of God at work in us. 
"Therefore, my beloved brethren, be steadfast." It is the will of God that our lives be marked by steadfastness (constancy and stability). Paul rejoiced concerning fellow believers who manifested such attributes: "rejoicing to see your good order and the steadfastness of your faith in Christ" (Col_2:5). He later added that they were to be "rooted and built up in Him and established in the faith" (Col_2:7). 
"Therefore, my beloved brethren, be . . . immovable." Our heavenly Father also wants us to be "immovable" (firmly persistent, unable to be swayed). Paul was a good example of this. Although he faced many threatening difficulties, he professed "But none of these things move me" (Act_20:24). When Paul wrote to the saints at Ephesus, he warned of another threat to spiritual persistency: "that we should no longer be children, tossed to and fro and carried about with every wind of doctrine" (Eph_4:14). 
"Therefore, my beloved brethren, be . . . always abounding in the work of the Lord." Our Lord wants us to be abundantly laboring with Him. This is one of the purposes of Jesus' redemptive work for us: "Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works" (Tit_2:14). Yes, living by grace will produce abounding good works. The glorious fact is that such labors are actually the Lord at work in and through us: "always abounding in the work of the Lord." As the Lord sustains His work with us, we can grow in a certainty that this kind of laboring will be effective: "knowing that your labor is not in vain in the Lord." 
Note the key word that indicates the basis for all of these desirable traits: "Therefore." This refers back to the resurrection victory provided by the Lord Jesus. In light of this victorious work of Christ on our behalf, anyone trusting in this reality will find these spiritual virtues developing in their lives, by the grace of God at work.

Dear Lord, I long to walk in spiritual stability. I yearn for a life that cannot be swayed. I want to abundantly labor with You. Therefore, Lord, I  place my confidence in the reality of Your resurrection victory. Work in me by Your grace, I pray, Amen.

By grace are ye saved through faith.

“By grace are ye saved through faith.”
Jos_2:1-21
AS it is not possible to divide this narrative at an appropriate place, we must take, on this occasion, a little extra time for our reading.
Jos_2:1
There is no pretense for believing that Rahab was, originally, better than her name implies. She had been a sinful woman, but God’s grace had appeared to her and enabled her to believe in Jehovah, the only living and true God. Perhaps, on this account, she began to practice hospitality, and therefore, when the two men came to the city gates she was waiting to give them shelter. At any rate, providence cooperated with grace, and brought the believing woman into communication with those who could secure her safety. It was a work of faith on her part to receive the spies.
Jos_2:2
Israel’s enemies do not sleep, but keep good watch, and we also may rest assured that Satan and his legions will soon find us out if we go to war with his kingdom.
Jos_2:3
This must have been a trying moment for Rahab, and she had at once to decide whether she would give up her country or her God: whatever error she committed in her mode of action, her decision for the living God had no flaw in it.
Jos_2:5
This was a gross falsehood, and is not to be regarded in any other light. Her faith was weak, and therefore she adopted a wrong plan for accomplishing a right thing. We may not lie under any circumstances; but Rahab was very imperfectly aware of this. Orientals do not condemn, but rather admire clever deceit, and therefore her conscience did not condemn her upon this point. This fact shows that although faith may be marred by failings, it will save the soul if it be sincere.
Jos_2:6
Does not this look as if she had already, through her faith, become a virtuous and industrious woman, diligent in business proper to her sex? Vice is very seldom industrious.
Jos_2:7
Rahab had effectually misdirected the pursuers, and lulled to sleep all suspicion against herself. Her success does not, however, justify her deceit. Whether it succeed or fail, falsehood is always wrong.
Jos_2:11
She avowed her faith and gave her reasons for it, reasons which show that she had diligently gathered all information, had been a shrewd observer, and was fully convinced that Jehovah alone was the true God, ruling both in heaven and earth. She had heard no sermons, and seen neither Moses nor the prophets, and yet she believed. She will surely rise up in judgment against those, who, living in the midst of the means of grace, remain unbelievers still.
Jos_2:13
She sued for her own life, but like a true child of God she did not forget her kindred. One of the certain results of grace in the heart is a holy care for others. Grace and selfishness are as opposite as light and darkness. O may none of us forget to pray for our fathers, and mothers, and brethren, and sisters. May we live to see the whole family saved in the Lord with an everlasting salvation.
Jos_2:14
Thus she obtained a promise of safety at once, and it was couched in very cheering words. “We will deal kindly and truly with thee.” This is the manner in which the Lord Jesus deals with all who put their trust in him.
Jos_2:19
When the men were leaving her they gave her a token, and made with her an agreement which is full of instruction. The scarlet line was to her house what the blood upon the lintel was to Israel in Egypt: the blood-red standard is the national flag of believers. Those who would share with God’s people must enlist under their banner, and therefore Rahab was instructed to hoist the sacred ensign. Safely was promised to all beneath the scarlet line, but to none else, however near and dear to her they might be. The like benefits belong to Christian households. Those of us who believe in Jesus, and rest in his precious blood, will be saved, but none besides. O let us see to it that we do not rest content until we lodge where the blood-red standard is displayed, for that house alone will stand when all others fall with a crash. In Jesus we must dwell, if we would escape the general doom. The sole token by which our faith realises her security is the blood of the covenant.
Jos_2:21
She complied with the stipulation. We must neglect no gospel command, however trifling it may seem to those who understand it not. By a public profession of faith we must bind the scarlet cord in the window. Neither Baptism, nor the Lord’s Supper, nor any other Gospel statute must be neglected, and we must note well that the gospel runs thus—He that believes and is baptized shall be saved.
Heb_11:31
In Rahab’s case faith was most prominent, as Paul reminds us in—Heb_11:31.
Jas_2:25-26
But at the same time good works were not wanting, for we are reminded of the practical nature of her faith in—Jas_2:25-26.

Lord invites us to come to Himself. He presses upon us the calls of His mercy

“Seek ye the Lord while he may be found.”
Isaiah 55

Isa_55:1
With matchless condescension the Lord invites us to come to Himself. He presses upon us the calls of His mercy. The gospel provides for all our spiritual needs in the amplest manner, and it gives us everything for nothing. We have but to receive freely what God gives gratis.
Isa_55:2
Why do men labour after salvation by their own efforts, when Jesus has finished the work? Why do they try to find a heaven in things below when Christ is all? They gather smoke, and hunt after shadows. Why are they so foolish?
Isa_55:3
By hearing we receive grace, for by it faith comes. A willing ear leads to a converted mind. Salvation is by covenant—God enters into covenant with sinners through Christ Jesus; and that covenant is everlasting and sure. What an honour and a favour to be in covenant with God.
Isa_55:4
Jesus is here set forth as the great witness of divine love, who is able and willing to lead men back to God.
Isa_55:5
This is doubtless a promise to Jesus, the Messiah. Tens of thousands shall gladly accept him as their Lord.
Isa_55:6
While mercy may be had, seek for it in prayer.
Isa_55:9
What a large and free promise! Can any man desire more? Mercy is freely proclaimed for the guilty, and that for the. worst and most glaring of transgressions. Do not let us miss the gracious opportunity, but come at once, and receive pardon as the free gift of God. He speaks to each one of us as much as he did to Israel of old.
Isa_55:10-11
So we are invited to trust in an effectual gospel which can by no means fall to the ground. We have no cunningly devised fable put before us, but the infallible truth of God who cannot lie. All things else may fail, but the promise of God will be fulfilled as surely as God is God.
Isa_55:13
All joy belongs to the pardoned, and all nature is in sympathy with that joy. The outward echoes the inward. When the soul is eased of its burden, and drinks in the bliss of divine love, earth seems a paradise of. sweets, and a temple of rich music. To the wretched the universe is hung in sable, but to the joyous the day is clear and bright, “the bridal of the earth and sky.” Who would not be forgiven? Who would not live by the covenant of grace when such are the joy and peace which he will inherit? The joy is no transient emotion, it is based upon “everlasting” love and faithfulness, and this renders it infinitely precious and desirable.

Kim Walker Smith - Falling in love with JESUS [FULL SERMON]

Php 4:13 Whatever I have, wherever I am, I can make it through anything in the One who makes me who I am.

Philippians 4:1-23 The Philippians were therefore to stand fast in the Lord. This is difficult when the general tone is lowered; painful also, for one's walk becomes much more solitary, and the hearts of others are straitened. But the Spirit has very plainly given us the example, the principle, the character, and the strength of this walk. With the eye on Christ all is easy; and communion with Him gives light and certainty; and is worth all the rest which perhaps we lose. 

The apostle nevertheless spoke gently of those persons. They were not like the false judaising teachers who corrupted the sources of life, and stopped up the path of communion with God in love. They had lost this life of communion, or had never had more than the appearance of it. He wept for them. I think that the apostle sent his letter by Epaphroditus, who probably also wrote it from the apostle's dictation; as was done with regard to all the epistles, except that to the Galatians, which, as he tells us, he wrote with his own hand. When therefore he says (Phi_4:3), "true [or faithful] yokefellow," he speaks as I think, of Epaphroditus, and addresses him. But he notices also two sisters even, who were not of one mind in resisting the enemy. In every way he desired unity of heart and mind. He entreats Epaphroditus (if indeed it be he) as the Lord's servant to help those faithful women who had laboured in concert with Paul to spread the gospel. Euodias and Syntyche were perhaps of the number — the connection of thought makes it probable. Their activity, having gone beyond the measure of their spiritual life, betrayed them into an exercise of self-will which set them at variance. Nevertheless they were not forgotten, together with Clement and others, who were fellow-labourers with the apostle himself, whose names were in the book of life. For love for the Lord remembers all that His grace does; and this grace has a place for each of His own. The apostle returns to the practical exhortations addressed to the faithful, with regard to their ordinary life, that they might walk according to their heavenly calling. "Rejoice in the Lord." If he even weeps over many who call themselves Christians, he rejoices always in the Lord; in Him is that which nothing can alter. This is not an indifference to sorrow which hinders weeping, but it is a spring of joy which enlarges when there is distress, because of its immutability, and which becomes even more pure in the heart the more it becomes the only one; and it is in itself the only spring that is infinitely pure. When it is our only spring, we thereby love others. If we love them besides Him, we lose something of Him. When through exercise of heart we are weaned from all other springs, His joy remains in all its purity, and our concern for others partakes of this same purity. Nothing moreover troubles this joy, because Christ never changes. The better we know Him, the better are we able to enjoy that which is ever enlarging through knowing Him. But he exhorts Christians to rejoice: it is a testimony to the worth of Christ, it is their true portion. Four years in prison chained to a soldier had not hindered his doing it, nor being able to exhort others more at ease than he. Now this same thing will make them moderate and meek; their passions will not be excited by other things if Christ is enjoyed. Moreover He is at hand. A little while, and all for which men strive will give place to Him whose presence bridles the will (or rather puts it aside) and fills the heart. We are not to be moved by things here below until He shall come. When He comes, we shall be fully occupied with other things. Not only are the will and the passions to be bridled and silenced, but anxieties also. We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. 

In all things therefore, instead of disquieting ourselves and weighing everything in our own hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him. Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but God's peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. Oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed how to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers! Moreover, the Christian, although walking (as we have seen) in the midst of evil and of trial, is to occupy himself with all that is good, and is able to do it when thus at peace, to live in this atmosphere, so that it shall pervade his heart, that he shall be habitually where God is to be found. This is an all-important command. We may be occupied with evil in order to condemn it; we may be right, but this is not communion with God in that which is good. But if occupied through His grace with that which is good, with that which comes from Himself, the God of peace is with us. In trouble we shall have the peace of God; in our ordinary life, if it be of this nature, we shall have the God of peace. Paul was the practical example of this; with regard to their walk, by following him in that which they had learnt and heard from him and seen in him, they should find that God was with them. Nevertheless, although such was his experience, he rejoiced greatly that their loving care of him had flourished again. He could indeed take refuge in God; but it was sweet to him in the Lord to have this testimony on their part. It is evident that he had been in need; but it was the occasion of more entire trust in God. We can easily gather this from his language; but, he delicately adds, he would not, by saying that their care of him had now at last flourished again, imply that they had forgotten him. The care for him was in their hearts; but they had not had the opportunity of giving expression to their love. Neither did he speak in regard of want; he had learnt — for it is practical experience and its blessed result we find here — to be content under all circumstances, and thus to depend on no one. He knew how to be abased: he knew how to abound; in every way he was instructed both to be full and to be hungry, to be in abundance and to suffer want. He could do all things through Him who strengthened him. Sweet and precious experience! not only because it gives ability to meet all circumstances, which is of great price, but because the Lord is known, the constant, faithful, mighty friend of the heart. It is not 'I can do all things,' but "I can do all through Him who strengthens me." It is a strength which continually flows from a relationship with Christ, a connection with Him maintained in the heart. Neither is it only 'One can do all things.' This is true; but Paul had learnt it practically. He knew what he could be assured of and reckon on — what ground he stood on. Christ had always been faithful to him, had brought him through so many difficulties and through so many seasons of prosperity, that he had learnt to trust in Him, and not in circumstances. And Christ was the same ever. Still the Philippians had done well, and it was not forgotten. From the first God had bestowed this grace upon them, and they had supplied the apostle's need, even when he was not with them. He remembered it with affection, not that he desired a gift, but fruit to their own account. "But," he says, "I have all," his heart turning back to the simple expression of his love He was in abundance, having received by Epaphroditus that which they had sent him, an acceptable sacrifice of sweet odour, well-pleasing to God. His heart rested in God; his assurance with regard to the Philippians expresses it. My God, he says, shall richly supply all your need. He does not express a wish that God may do so. He had learnt what his God was by his own experience. My God, he says, He whom I have learnt to know in all the circumstances through which I have passed, shall fill you with all good things. And here he returns to His character as he had known Him. God would do it according to His riches in glory in Christ Jesus. There he had learnt to know Him at the beginning; and such he had known Him all along his varied path, so full of trials here and of joys from above. Accordingly he thus concludes: "Now unto our God and Father" — for such He was to the Philippians also — "be glory for ever and ever." He applies his own experience of that which God was to him, and his experience of the faithfulness of Christ, to the Philippians. This satisfied his love, and gave him rest with regard to them. It is a comfort when we think of the assembly of God. He sends the greeting of the brethren who were with him, and of the saints in general, especially those of Caesar's household; for even there God had found some who through grace had listened to His voice of love. He ends with the salutation which was a token in all his epistles that they were from himself. The present state of the assembly, of the children of God, dispersed anew, and often as sheep without a shepherd, is a very different condition of ruin from that in which the apostle wrote; but this only adds more value to the experience of the apostle which God has been pleased to give us; the experience of a heart which trusted in God alone, and which applies this experience to the condition of those who are deprived of the natural resources that belonged to the organised body, to the body of Christ as God had formed it on earth. As a whole, the epistle shews proper christian experience, that is, superiority, as walking in the Spirit, to everything through which we have to pass. It is remarkable to see that sin is not mentioned in it, nor flesh, save to say he had no confidence in it. He had at this time a thorn in the flesh himself, but the proper experience of the Christian is walking in the Spirit above and out of the reach of all that may bring the flesh into activity. The reader will remark that Chapter 3 sets the glory before the Christian and gives the energy of christian life; Chapter 2, the self-emptying and abasement of Christ, and founds thereon the graciousness of the christian life, and thoughtfulness of others: while the last Chapter gives a blessed superiority to all circumstances.

The Lord is My Light and my Salvation/ The Lord is the Strength of my life!

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The Lord is My Light and my Salvation/ The Lord is the Strength of my life!

“The LORD is my light, and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” (Psalms: 27 v 1).

As we have been discussing, when God in the beginning said, 
“Let there be light!” – He was saying;
 “Let there be a revelation of My love!”

If you will go through the Bible and find every verse where “light” is spoken of in the figurative sense, and replace it with the phrase “revelation of God’s love” – a great door of discovery will open for you. Truly.

For example, let me alter today’s verse slightly, and perhaps you might see what I mean. “The LORD is my revelation of God’s love, and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” (Psalm_27:1).

Jesus came to show us the Father, to help us know how great is His love for us. And when we see and know this, we embrace the salvation He has so freely given to us. We become empowered by His love, and stand boldly in the face of fear.

“There is no fear in love, for perfect love casts out fear” (1Jn_4:18). And elsewhere the Bible says, “He has not given us the spirit of fear; but of power and of love and of a sound mind” (2Ti_1:7).

When I see and experience God’s love for me, found in a personal relationship with Jesus and lived out in true friendship with others who know Him and love Him – my life becomes filled and strengthened with the many wonderful benefits of salvation.

There is no challenge too great, no failure too bad, no enemy too strong – for we are more than conquerors through Him who loves us! And there is no dream too big, and no hope too audacious, and no task too impossible – for we can do all things through Him (JESUS) who loves us.

The Lord is my light! He has given me a revelation of God’s love for me – and I am saved, empowered, and ready for whatever comes my way!

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FOR HE THAT WANTS TO KNOW ME!

 The Spirit of Truth 

John_14:12-24

There is no adequate translation for the word Paraclete. It may be rendered “interpreter,” “comforter,” “advocate,” but no one word suffices. The Greek means “one whom you call to your side in the battle or law-court.” His advent depends upon the praying Christ (I will pray the Father), and upon the praying Church (ye shall ask). The Holy Spirit must be a person, or He could not be compared as “another” to Christ. It is characteristic of this dispensation that He shall be in us, and His indwelling brings with it that of the Father and the Son.
“We will… make our abode.” That word abode is the same Greek word as is rendered mansions in the former part of this chapter. God prepares a mansion for those who believe in Christ, and asks in return that we shall prepare our hearts as guest chambers for Him to dwell in. As He enters the loving, cleansed, and believing heart, we hear Him say: “This is my rest for ever: here will I dwell; for I have desired it,” Psa_132:14. And what a word is that, my Father will love him. That He should love the world is wonderful, but that He should love us would be incredible, were He not infinite, and did He not see us in Jesus Christ our Lord.

John 14:21
He that hath my commandments, and keepeth them,.... He that has not merely the external revelation of them in the Bible; but has them written on his heart, by the finger of the Spirit of God, and keeps them under the influence of grace and strength received from him:

he it is that loveth me: others may talk of loving Christ, but this is the man that truly does love him; for his observance of Christ's commands is a proof and evidence that he loves him not in word only, but in deed and in truth: and to encourage souls to love and obedience, Christ adds,

he that loveth me, shall be loved of my Father; not that love to is the cause, condition, or motive of the Father's love to his people; nor does his love to them begin when they begin to love Christ; but this expression denotes some further and greater manifestation of the Father's love to such persons, and shows how grateful to the Father are love and obedience to the Son:

and I will love him; which must be understood in the same manner; Christ does not begin to love his people when they begin to love, and obey him; their love and obedience to him, spring from his love to them; which love of his towards them was from everlasting: but this phrase signs a clearer discovery of his love to them, which passeth knowledge; and some fresh mark and token of his affection for them; and which is explained in the next clause:

and will manifest myself to him; not in a visible way, or in a corporeal form, as he did to his disciples after his resurrection; but in a spiritual manner, as when he makes himself known to his people in ordinances, and favours them with communion with him, and they see his beauty, his fulness, his grace and righteousness, his power, and his glory.

Are Mormons and Catholics Christians? - Tim Conway

Tim is asked a question on whether or not a person who claims to be now born-again, is able to stay in the Mormon church he was part of or not.