Today’s Reflection:
From “Called to Stand Upright” by Beth Cooper, page 241 in The Upper Room Disciplines 2010 Copyright © 2009 by Upper Room Books. All rights reserved. Used by permission. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question:
Give thanks to God for God’s abiding presence.
Today’s Scripture:
No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.[John 1:18, NRSV]
This Week: pray for someone beginning a good habit.
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Saints, Inc.:
This week we remember: Melania the Younger (December 31).
This week we remember: Melania the Younger (December 31).
Melania the Younger (named for her grandmother, Melania the Elder) was born to a wealthy Christian family in Rome in 383. She was a pious child who only wanted to give herself to God, but was married when she was thirteen to Pinianus. When their second child died, Melania convinced her husband of her vocation as a celibate. Pinianus and her widowed mother joined her in giving away their riches, setting free slaves, and working with the poor.
Melania, her mother and Pinianus left Rome around 406, traveling to Italy and North Africa. Melania and Pinianus met many Christian leaders such as St. Augustine, St. Paula and St. Jerome. She founded a monastery for women, and another for men in Numibia before continuing her pilgrimage to Jerusalem where she worked in a hospice for pilgrims. After contact with the Desert Fathers and Mothers, she wanted to live a quiet life of prayer, so lived many years at a hermitage on the Mount of Olives.
Melania the Younger was fifty-six years old when she died on December 31, 439.
If Melania the Younger had taken the Spiritual Types Test, she probably would have been a Sage. Melania the Younger is remembered on December 31.
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Lectionary Readings:
Sunday, 3 January 2016
(Courtesy of Vanderbilt Divinity Library)
Lectionary Readings:
Sunday, 3 January 2016
(Courtesy of Vanderbilt Divinity Library)
Jeremiah 31:7-14
Psalm 147:12-20
Ephesians 1:3-14
John 1:(1-9), 10-18
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Psalm 147:12-20
Ephesians 1:3-14
John 1:(1-9), 10-18
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Lectionary Texts:
Jeremiah 31:7 (8) Look! I am bringing them from the land in the north,
women with children, women in labor,
all together, a vast throng
returning here.
John Wesley's Notes-Commentary for Jeremiah 31:7-14
Jeremiah 31:7 (8) Look! I am bringing them from the land in the north,
gathering them from the far ends of the earth;
among them are the blind and lame,women with children, women in labor,
all together, a vast throng
returning here.
8 (9) They will come weeping and praying
as I bring them back.
I will lead them by streams of water
on smooth paths, so that they won’t stumble.
For I am a father to Isra’el,
and Efrayim is my firstborn son.”
9 (10) Nations, hear the word of Adonai!
Proclaim it in the coastlands far away. Say:
“He who scattered Isra’el is gathering him,
guarding him like a shepherd his flock.”
10 (11) For Adonai has ransomed Ya‘akov,
redeemed him from hands too strong for him.
11 (12) They will come and sing on the heights of Tziyon,
streaming to the goodness of Adonai,
to the grain, the wine, the olive oil,
and the young of the flock and the herd.
They themselves will be like a well-watered garden,
never to languish again.
12 (13) “Then the virgin will dance for joy,
young men and old men together;
for I will turn their mourning into joy,
comfort and gladden them after their sorrow.
13 (14) I will give the cohanim their fill of rich food,
and my people will be satisfied with my bounty,” says Adonai.
14 (15) This is what Adonai says:
“A voice is heard in Ramah,
lamenting and bitter weeping.
It is Rachel weeping for her children,
refusing to be comforted for her children,
because they are no longer alive.”
Psalm 147:12 Glorify Adonai, Yerushalayim!
Praise your God, Tziyon!
13 For he strengthens the bars of your gates,
he blesses your children within you,
14 he brings peace within your borders,
he gives you your fill of the finest wheat.
15 He sends his word out over the earth,
his command runs swiftly.
16 Thus he gives snow like wool,
scatters hoarfrost like ashes,
17 sends crystals of ice like crumbs of bread —
who can withstand such cold?
18 Then he sends his word out and melts them;
he makes the winds blow, and the water flows.
19 He reveals his words to Ya‘akov,
his laws and rulings to Isra’el.
20 He has not done this for other nations;
they do not know his rulings.
Halleluyah!
Ephesians 1:3 Praised be Adonai, Father of our Lord Yeshua the Messiah, who in the Messiah has blessed us with every spiritual blessing in heaven. 4 In the Messiah he chose us in love before the creation of the universe to be holy and without defect in his presence. 5 He determined in advance that through Yeshua the Messiah we would be his sons — in keeping with his pleasure and purpose — 6 so that we would bring him praise commensurate with the glory of the grace he gave us through the Beloved One.
7 In union with him, through the shedding of his blood, we are set free — our sins are forgiven; this accords with the wealth of the grace 8 he has lavished on us. In all his wisdom and insight 9 he has made known to us his secret plan, which by his own will he designed beforehand in connection with the Messiah 10 and will put into effect when the time is ripe — his plan to place everything in heaven and on earth under the Messiah’s headship.
11 Also in union with him we were given an inheritance, we who were picked in advance according to the purpose of the One who effects everything in keeping with the decision of his will, 12 so that we who earlier had put our hope in the Messiah would bring him praise commensurate with his glory.
13 Furthermore, you who heard the message of the truth, the Good News offering you deliverance, and put your trust in the Messiah were sealed by him with the promised Ruach HaKodesh, 14 who guarantees our inheritance until we come into possession of it and thus bring him praise commensurate with his glory.
John 1:1 In the beginning was the Word,
and the Word was with God,
and the Word was God.
2 He was with God in the beginning.
3 All things came to be through him,
and without him nothing made had being.
4 In him was life,
and the life was the light of mankind.
5 The light shines in the darkness,
and the darkness has not suppressed it.
6 There was a man sent from God whose name was Yochanan. 7 He came to be a testimony, to bear witness concerning the light; so that through him, everyone might put his trust in God and be faithful to him. 8 He himself was not that light; no, he came to bear witness concerning the light.
9 This was the true light,
which gives light to everyone entering the world.
10 He was in the world — the world came to be through him —
yet the world did not know him.
11 He came to his own homeland,
yet his own people did not receive him.
12 But to as many as did receive him, to those who put their trust in his person and power, he gave the right to become children of God, 13 not because of bloodline, physical impulse or human intention, but because of God.
14 The Word became a human being and lived with us,
and we saw his Sh’khinah,
the Sh’khinah of the Father’s only Son,
full of grace and truth.
15 Yochanan witnessed concerning him when he cried out, “This is the man I was talking about when I said, ‘The one coming after me has come to rank ahead of me, because he existed before me.’”
16 We have all received from his fullness,
yes, grace upon grace.
17 For the Torah was given through Moshe;
grace and truth came through Yeshua the Messiah.
18 No one has ever seen God; but the only and unique Son, who is identical with God and is at the Father’s side — he has made him known.
---------------------John Wesley's Notes-Commentary for Jeremiah 31:7-14
Verse 9
[9] They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
With weeping — Some think that it had been better translated, they went weeping; for though the verb be the future tense in the Hebrew, yet that tense has often the signification of the preterperfect tense, thus it answereth, Psalms 126:5,6. He that goeth forth weeping, bearing precious seed, shalt doubtless come again rejoicing. There is a weeping for joy, as well as for sorrow, and thus the text corresponds with that, Zechariah 12:10. I will pour upon them the spirit of grace and supplications, and they shall look upon him whom they have pierced, and mourn.
By rivers — And they shall have no want as they had when they came out of Egypt, through the wilderness, where they often wanted water.
Verse 11
[9] They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
With weeping — Some think that it had been better translated, they went weeping; for though the verb be the future tense in the Hebrew, yet that tense has often the signification of the preterperfect tense, thus it answereth, Psalms 126:5,6. He that goeth forth weeping, bearing precious seed, shalt doubtless come again rejoicing. There is a weeping for joy, as well as for sorrow, and thus the text corresponds with that, Zechariah 12:10. I will pour upon them the spirit of grace and supplications, and they shall look upon him whom they have pierced, and mourn.
By rivers — And they shall have no want as they had when they came out of Egypt, through the wilderness, where they often wanted water.
Verse 11
[11] For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.
Hath redeemed — God will as certainly do it, as if he had already done it. In their deliverance as well from Babylon as Egypt, they were types of the deliverance of God's people, by Christ; as well as in their entering into Canaan, they were types of the saints, entering into heaven.
Verse 12
[12] Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
And sing — All the phrases in this verse signify one thing, the happy state of the Jews, after their return from captivity. The height of Zion means the temple.
A watered garden — They shall be a beautiful, flourishing, and growing people. Soul seems here to be taken for the whole man.
Not sorrow — In that manner they have been. But under these expressions is also promised the spiritual joy which the true Israel of God will have under the gospel, and the eternal joy they shall have in heaven.
Psalm 147:12-20
Verse 13
[13] For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.
Thy gates — Thy strength consists not in thy walls, and gates, and bars, but in his protection.
Verse 14
[14] He maketh peace in thy borders, and filleth thee with the finest of the wheat.
[13] For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.
Thy gates — Thy strength consists not in thy walls, and gates, and bars, but in his protection.
Verse 14
[14] He maketh peace in thy borders, and filleth thee with the finest of the wheat.
Borders — In all thy land, even to its utmost borders.
Verse 15
[15] He sendeth forth his commandment upon earth: his word runneth very swiftly.
Commandment — Which is sufficient without any instruments to execute whatsoever pleaseth him.
Swiftly — The thing is done without delay.
Verse 16
[16] He giveth snow like wool: he scattereth the hoarfrost like ashes.
Like wool — Not only in colour and shape, and softness, but also in use, keeping the fruits of the earth warm.
Ashes — In colour and smallness of parts, as also in its burning quality.
Verse 17
[17] He casteth forth his ice like morsels: who can stand before his cold?
Ice — Great hail-stones, which are of an icy nature, and are cast forth out of the clouds, like morsels or fragments.
Ephesians 1:3-14
Verse 3
[3] Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us — God's blessing us is his bestowing all spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows upon us. He is the God of our Lord Jesus Christ, as man and Mediator: he is his Father, primarily, with respect to his divine nature, as his only begotten Son; and, secondarily, with respect to his human nature, as that is personally united to the divine.
With all spiritual blessings in heavenly things — With all manner of spiritual blessings, which are heavenly in their nature, original, and tendency, and shall be completed in heaven: far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah.
Verse 4
[3] Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us — God's blessing us is his bestowing all spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows upon us. He is the God of our Lord Jesus Christ, as man and Mediator: he is his Father, primarily, with respect to his divine nature, as his only begotten Son; and, secondarily, with respect to his human nature, as that is personally united to the divine.
With all spiritual blessings in heavenly things — With all manner of spiritual blessings, which are heavenly in their nature, original, and tendency, and shall be completed in heaven: far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah.
Verse 4
[4] According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
As he hath chosen us — Both Jews and gentiles, whom he foreknew as believing in Christ, 1 Peter 1:2.
Verse 5
[5] Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Having predestinated us to the adoption of sons — Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint-heirs with Christ.
According to the good pleasure of his will — According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.
Verse 6
[6] To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
To the praise of the glory of his grace — His glorious, free love without any desert on our part.
Verse 7
[7] In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
By whom we — Who believe.
Have — From the moment we believe.
Redemption — From the guilt and power of sin.
Through his blood — Through what he hath done and suffered for us.
According to the riches of his grace — According to the abundant overflowings of his free mercy and favour.
Verse 8
[8] Wherein he hath abounded toward us in all wisdom and prudence;
In all wisdom — Manifested by God in the whole scheme of our salvation.
And prudence — Which be hath wrought in us, that we may know and do all his acceptable and perfect will.
Verse 9
[9] Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Having made known to us — By his word and by his Spirit.
The mystery of his will — The gracious scheme of salvation by faith, which depends on his own sovereign will alone. This was but darkly discovered under the law; is now totally hid from unbelievers; and has heights and depths which surpass all the knowledge even of true believers.
Verse 10
[10] That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
That in the dispensation of the fullness of the times — In this last administration of God's fullest grace, which took place when the time appointed was fully come.
He might gather together into one in Christ — Might recapitulate, re-unite, and place in order again under Christ, their common Head.
All things which are in heaven, and on earth — All angels and men, whether living or dead, in the Lord.
Verse 11
[11] In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Through whom we — Jews.
Also have obtained an inheritance — The glorious inheritance of the heavenly Canaan, to which, when believers, we were predestinated according to the purpose of him that worketh all things after the counsel of his own will - The unalterable decree, "He that believeth shall be delivered;" which will is not an arbitrary will, but flowing from the rectitude of his nature, else, what security would there be that it would be his will to keep his word even with the elect?
Verse 12
[12] That we should be to the praise of his glory, who first trusted in Christ.
That we — Jews.
Who first believed — Before the gentiles. So did some of them in every place. Here is another branch of the true gospel predestination: he that believes is not only elected to salvation, (if he endures to the end,) but is fore-appointed of God to walk in holiness, to the praise of his glory.
Verse 13
[13] In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
In whom ye — Gentiles.
Likewise believed, after ye had heard the gospel — Which God made the means of your salvation; in whom after ye had believed - Probably some time after their first believing.
Ye were sealed by that Holy Spirit of promise — Holy both in his nature and in his operations, and promised to all the children of God. The sealing seems to imply, 1. A full impression of the image of God on their souls. 2. A full assurance of receiving all the promises, whether relating to time or eternity.
Verse 14
[14] Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Who, thus sealing us, is an earnest - Both a pledge and a foretaste of our inheritance.
Till the redemption of the purchased possession — Till the church, which he has purchased with his own blood, shall be fully delivered from all sin and sorrow, and advanced to everlasting glory.
To the praise of his glory — Of his glorious wisdom, power, and mercy.
John 1:(1-9), 10-18
Verse 1
[1] In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning — (Referring to Genesis 1:1, and Proverbs 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning.
The Word — So termed Psalms 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being.
And the Word was God — Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, ( Jeremiah 23:7; Hosea 1:6; Psalms 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.
[1] In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning — (Referring to Genesis 1:1, and Proverbs 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning.
The Word — So termed Psalms 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being.
And the Word was God — Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, ( Jeremiah 23:7; Hosea 1:6; Psalms 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.
Verse 2
[2] The same was in the beginning with God.
The same was in the beginning with God — This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God.
Verse 3
[3] All things were made by him; and without him was not any thing made that was made.
All things beside God were made, and all things which were made, were made by the Word. In John 1:1,2 is described the state of things before the creation: John 1:3, In the creation: John 1:4, In the time of man's innocency: John 1:5, In the time of man's corruption.
Verse 4
[4] In him was life; and the life was the light of men.
In him was life — He was the foundation of life to every living thing, as well as of being to all that is.
And the life was the light of men — He who is essential life, and the giver of life to all that liveth, was also the light of men; the fountain of wisdom, holiness, and happiness, to man in his original state.
Verse 5
[5] And the light shineth in darkness; and the darkness comprehended it not.
And the light shineth in darkness — Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not.
Verse 6
[6] There was a man sent from God, whose name was John.
There was a man — The evangelist now proceeds to him who testified of the light, which he had spoken of in the five preceding verses.
Verse 7
[7] The same came for a witness, to bear witness of the Light, that all men through him might believe.
The same came for (that is, in order to give) a testimony - The evangelist, with the most strong and tender affection, interweaves his own testimony with that of John, by noble digressions, wherein he explains the office of the Baptist; partly premises and partly subjoins a farther explication to his short sentences. What St. Matthew, Mark, and Luke term the Gospel, in respect of the promise going before, St. John usually terms the testimony, intimating the certain knowledge of the relator; to testify of the light - Of Christ.
Verse 9
[9] That was the true Light, which lighteth every man that cometh into the world.
Who lighteth every man — By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.
Verse 10
[10] He was in the world, and the world was made by him, and the world knew him not.
He was in the world — Even from the creation.
Verse 11
[11] He came unto his own, and his own received him not.
He came — In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.
Verse 12
[12] But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
But as many as received him — Jews or Gentiles; that believe on his name - That is, on him. The moment they believe, they are sons; and because they are sons, God sendeth forth the Spirit of his Son into their hearts, crying, Abba, Father.
Verse 13
[13] Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Who were born — Who became the sons of God, not of blood - Not by descent from Abraham, nor by the will of the flesh - By natural generation, nor by the will of man - Adopting them, but of God - By his Spirit.
Verse 14
[14] And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man.
We beheld his glory — We his apostles, particularly Peter, James, and John, Luke 9:32.
Grace and truth — We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come.
Verse 15
[15] John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
John cried — With joy and confidence; This is he of whom I said - John had said this before our Lord's baptism, although he then knew him not in person: he knew him first at his baptism, and afterward cried, This is he of whom I said. etc.
He is preferred before me — in his office: for he was before me - in his nature.
Verse 16
[16] And of his fulness have all we received, and grace for grace.
And — Here the apostle confirms the Baptist's words: as if he had said, He is indeed preferred before thee: so we have experienced: We all - That believe: have received - All that we enjoy out of his fulness: and in the particular, grace upon grace - One blessing upon another, immeasurable grace and love.
Verse 17
[17] For the law was given by Moses, but grace and truth came by Jesus Christ.
The law — Working wrath and containing shadows: was given - No philosopher, poet, or orator, ever chose his words so accurately as St. John. The law, saith he, was given by Moses: grace was by Jesus Christ. Observe the reason for placing each word thus: The law of Moses was not his own. The grace of Christ was. His grace was opposite to the wrath, his truth to the shadowy ceremonies of the law.
Jesus — St. John having once mentioned the incarnation { John 1:14,) no more uses that name, the Word, in all his book.
Verse 18
[18] No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
No man hath seen God — With bodily eyes: yet believers see him with the eye of faith.
Who is in the bosom of the Father — The expression denotes the highest unity, and the most intimate knowledge.
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The Upper Room Ministries
PO Box 340004
Nashville, Tennessee 37203-0004, United States
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Sermon Story "The Gathering" by Gary Lee Parker for Sunday, 3 January 2015 with Scripture Text Jeremiah 31:7 (8) Look! I am bringing them from the land in the north,
gathering them from the far ends of the earth;
among them are the blind and lame,
women with children, women in labor,
all together, a vast throng
returning here.
8 (9) They will come weeping and praying
as I bring them back.
I will lead them by streams of water
on smooth paths, so that they won’t stumble.
For I am a father to Isra’el,
and Efrayim is my firstborn son.”
9 (10) Nations, hear the word of Adonai!
Proclaim it in the coastlands far away. Say:
“He who scattered Isra’el is gathering him,
guarding him like a shepherd his flock.”
10 (11) For Adonai has ransomed Ya‘akov,
redeemed him from hands too strong for him.
11 (12) They will come and sing on the heights of Tziyon,
streaming to the goodness of Adonai,
to the grain, the wine, the olive oil,
and the young of the flock and the herd.
They themselves will be like a well-watered garden,
never to languish again.
12 (13) “Then the virgin will dance for joy,
young men and old men together;
for I will turn their mourning into joy,
comfort and gladden them after their sorrow.
13 (14) I will give the cohanim their fill of rich food,
and my people will be satisfied with my bounty,” says Adonai.
14 (15) This is what Adonai says:
“A voice is heard in Ramah,
lamenting and bitter weeping.
It is Rachel weeping for her children,
refusing to be comforted for her children,
because they are no longer alive.”
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We come to realize that is going to gather all His people or as Jeremiah says all of Israel. The greatest thing about these ords is that the people who are differently abled will be fully included into His Kingdom. This sounds as though this is a mandate for His church to begin to fully included people who are differently abled in the church as God has been calling His people to do. We listen to the words of Jeremiah in the final verse we have about Rachel weeping for her children because they are no more. This could almost be the case with the people who are differently abled being abent from His church even though part of this prophesy was fulfilled in the killing of all the children 2 years old and younger in and around the vicinity of Bethlehem after Jesus was born and the people from the east did not come back to tell King Herod where he could find the baby King of Israel. How would you have responded to the prophet's words? How do you respond to them in today's world? How are you able to see the connection to the missing people who are differently abled and Rachel weeping for her children who are no more> As we come to seek God in reviving the need to ful include the people who are differently abled into the church we take and eat the Body of Jesus and drink His Blood through the Holy Sacrament of the Holy Eucharist to receive God's power, strength and blessing to include people who are differently abled into the church. We come to receive singing the Hymn "TTHE HYMN FOR CONQUERING MARTYRS RAISE" by From Cassander’s Hymni Ecclesiastici (Cologne, Germany: 1556) (Hymnum canentes martyrum), where it is attributed to the Venerable Bede (673-735). John M. Neale translated it from Latin to English in Mediaeval Hymns, 1851
1. The hymn for conquering martyrs raise,
The victor innocents we praise,
Whom in their woe earth cast away,
But Heav’n with joy received today;
Whose angels see the Father’s face
The victor innocents we praise,
Whom in their woe earth cast away,
But Heav’n with joy received today;
Whose angels see the Father’s face
World without end, and hymn His grace;
And while they chant unceasing lays,
The hymn for conquering martyrs raise.
2. A voice from Ramah was there sent,
A voice of weeping and lament,
When Rachel mourned the children’s care
Whom for the tyrant’s sword she bare.
Triumphal is their glory now,
Whom earthly torments could not bow,
What time, both far and near that went,
A voice from Ramah there was sent.
3. Fear not, O little flock and blest,
The lion that your life opprest!
To heavenly pastures ever new
The heavenly Shepherd leadeth you;
Who, dwelling now on Zion’s hill,
The Lamb’s dear footsteps follow still;
By tyrant there no more distrest,
Fear not, O little flock and blest.
4.And every tear is wiped away
By your dear Father’s hands for ay;
Death hath no power to hurt you more,
Whose own is life’s eternal store.
Who sow their seed, and sowing weep,
In everlasting joy shall reap,
What time they shine in heavenly day,
And every tear is wiped away.
5. O city blest o’er all the earth,
Who gloriest in the Savior’s birth,
Who are His earliest martyrs dear,
By kindred and by triumph here;
None from henceforth may call thee small,
Of rival towns thou passest all:
In whom our Monarch had His birth,
O city blest o’er all the earth!
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Gary Lee Parker
4147 Idaho Street, Apt. 1
San Diego, California 92104-1844, United States
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