The Lord said to become children. If we all became children, how beautiful that would be. You could walk up to a man and shake his hand without wondering, "Do I know enough judo to handle him"" He would not hurt you. Christians here are not going to hurt anybody, so just be perfectly candid. This is one passage you can practice no matter who you are or where you are. It touches you right now. "I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God." (Luke 12:8). This passage tells us we are to testify and witness boldly about our Lord Jesus. If some of you would begin to quietly witness where you work, you would find a change coming over you. "Whoever has my commands and obeys them. . . [I will] show myself to him" (John 14:21). You will get out of the rut when the Lord begins to manifest Himself to you. But you would rather go off somewhere and get down on your knees and pray. Now praying is right—I have taught and preached and practiced it since I was converted. But do not try to pray down something that the Lord is telling you to do. Do what you are told, and the Lord will be right with you. . . .

A.W. Tozer's materials are a mainstay in Evangelical churches in our day and he is one of the most quoted authors. He was a prophet in his day and his writings are even more influential in our day. One of his books: The Pursuit of God, has had over 1 million copies sold world-wide.

Morning and Evening with A.W. Tozer

Just Do It

IN OUR KNOWLEDGE OF DIVINE THINGS three degrees may be distinguished: the knowledge furnished by reason, by faith and by spiritual experience respectively.These three degrees of knowledge correspond to the departments of the tabernacle in the ancient Levitical order: the outer court, the holy place and the holy of holies.Far in, beyond the "second veil," was the holiest of all, having as its lone piece of furniture the Ark of the Covenant with the cherubim of glory shadowing the mercy seat. There between the outstretched wings dwelt in awesome splendor the fire of God's presence, the Shekmah. No light of nature reached that sacred place, only the pure radiance of Him who is light and in whom there is no darkness at all. To that solemn Presence no one could approach except the high priest once each year with blood of atonement.Farther out, and separated by a heavy veil, was the holy place, a sacred place indeed but removed from the Presence and always accessible to the priests of Israel. Here also the light of sun and moon was excluded; light was furnished by the shining of the seven golden candlesticks.The court of the priests was out farther still, a large enclosure in which were the brazen altar and the lavar. This was open to the sky and received the normal light of nature.All was of God and all was divine, but the quality of the worshipper's knowledge became surer and more sublime as he moved in from the outer court toward the mercy seat and the Presence, where at last he was permitted to gaze upon the cherubim of glory and the deep burning Fire that glowed between their outstretched wings.All this illustrates if it does not typify the three degrees of knowledge possible to a Christian. It is not proper that we should press every detail in an effort to find in the beautiful Old Testament picture more than is actually there; but the most cautious expositor could hardly object to our using the earthly and external to throw into relief the internal and the heavenly.Nature is a great teacher and at her feet we may learn much that is good and ennobling. The Bible itself teaches this: "The heavens declare the glory of God; and the firmament showeth his handywork. Day unto day uttereth speech, and night unto night showeth knowledge." "Go to the ant, thou sluggard; consider her ways, and be wise." "Behold the fowls of the air." "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Reason working on data furnished by observation of natural objects tells us a lot about God and spiritual things. This is too obvious to require proof. Everyone knows it.But there is knowledge beyond and above that furnished by observation; it is knowledge received by faith. "In religion faith plays the part by experience in the things of the world." Divine revelation through the inspired Scriptures offers data which lie altogether outside of and above the power of the mind to discover. The mind can make its deductions after it has received these data by faith, but it cannot find them by itself. No technique is known to man by which he can learn, for instance, that God in the beginning created the heaven and the earth or that there are three Persons in the Godhead; that God is love or that Christ died for sinners, or that He now sits at the right hand of the Majesty in the heavens. If we ever come to know these things it must be by receiving as true a body of doctrine which we have no way of verifying. This is the knowledge of faith.There is yet a purer knowledge than this; it is knowledge by direct spiritual experience. About it there is an immediacy that places it beyond doubt. Since it was not acquired by reason operating on intellectual data, the possibility of error is eliminated. Through the indwelling Spirit the human spirit is brought into immediate contact with higher spiritual reality. It looks upon, tastes, feels and sees the powers of the world to come and has a conscious encounter with God invisible.Let it be understood that such knowledge is experienced rather than acquired. It does not consist of findings about something; it is the thing itself. It is not a compound of religious truths. It is an element which cannot be separated into parts. One who enjoys this kind of knowledge is able to understand the exhortation in the Book of Job: "Acquaint now thyself with him, and be at peace." To such a man God is not a conclusion drawn from evidence nor is He the sum of what the Bible teaches about Him. He knows God in the last irreducible meaning of the word know. It may almost be said that God happened to him.Maybe Christ said all this more simply in John 14:21: "I . . . will manifest myself to him." For what have we been laboring here but the sublimely simple New Testament teaching that the Triune God wills to dwell in the redeemed man's heart, constantly making His presence known" What on earth or in heaven above can be a greater beatitude"

Man - The Dwelling Place of God - Three Degrees of Religious Knowledge

O taste and see. Psalms 34:8 It was Canon Holmes, of India, who more than twenty-five years ago called attention to the inferential character of the average man's faith in God. To most people God is an inference, not a reality. He is a deduction from evidence which they consider adequate; but He remains personally unknown to the individual. `He must be,' they say, `therefore we believe He is.' Others do not go even so far as this; they know of Him only by hearsay. They have never bothered to think the matter out for themselves, but have heard about Him from others, and have put belief in Him into the back of their minds along with the various odds and ends that make up their total creed. To many others God is but an ideal, another name for goodness, or beauty, or truth; or He is law, or life, or the creative impulse back of the phenomena of existence. These notions about God are many and varied, but they who hold them have one thing in common: they do not know God in personal experience. The possibility of intimate acquaintance with Him has not entered their minds. While admitting His existence they do not think of Him as knowable in the sense that we know things or people. Christians, to be sure, go further than this, at least in theory. Their creed requires them to believe in the personality of God, and they have been taught to pray, `Our Father, which art in heaven.' Now personality and fatherhood carry with them the idea of the possibility of personal acquaintance. This is admitted, I say, in theory, but for millions of Christians, nevertheless, God is no more real than He is to the non-Christian. They go through life trying to love an ideal and be loyal to a mere principle. Over against all this cloudy vagueness stands the clear scriptural doctrine that God can be known in personal experience. A loving Personality dominates the Bible, walking among the trees of the garden and breathing fragrance over every scene. Always a living Person is present, speaking, pleading, loving, working, and manifesting Himself whenever and wherever His people have the receptivity necessary to receive the manifestation. The Bible assumes as a self-evident fact that men can know God with at least the same degree of immediacy as they know any other person or thing that comes within the field of their experience. The same terms are used to express the knowledge of God as are used to express knowledge of physical things. `O taste and see that the Lord is good.' (Psalms 34:8) `All thy garments smellof myrrh, and aloes, and cassia, out of the ivory palaces.' (Psalms 45:8) `My sheep hear my voice.' (John 10:27) `Blessed are the pure in heart, for they shall see God.' (Matthew 5:8) These are but four of countless such passages from the Word of God. And more important than any proof text is the fact that the whole import of the Scripture is toward this belief. What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses" We apprehend the physical world by exercising the faculties given us for the purpose, and we possess spiritual faculties by means of which we can know God and the spiritual world if we will obey the Spirit's urge and begin to use them. That a saving work must first be done in the heart is taken for granted here. The spiritual faculties of the unregenerate man lie asleep in his nature, unused and for every purpose dead; that is the stroke which has fallen upon us by sin. They may be quickened to active life again by the operation of the Holy Spirit in regeneration; that is one of the immeasurable benefits which come to us through Christ's atoning work on the cross. But the very ransomed children of God themselves: why do they know so little of that habitual conscious communion with God which the Scriptures seem to offer" The answer is our chronic unbelief. Faith enables our spiritual sense to function. Where faith is defective the result will be inward insensibility and numbness toward spiritual things. This is the condition of vast numbers of Christians today. No proof is necessary to support that statement. We have but to converse with the first Christian we meet or enter the first church we find open to acquire all the proof we need. A spiritual kingdom lies all about us, enclosing us, embracing us, altogether within reach of our inner selves, waiting for us to recognize it. God Himself is here waiting our response to His Presence. This eternal world will come alive to us the moment we begin to reckon upon its reality. I have just now used two words which demand definition; or if definition is impossible, I must at least make clear what I mean when I use them. They are `reckon' and `reality.' What do I mean by reality" I mean that which has existence apart from any idea any mind may have of it, and which would exist if there were no mine anywhere to entertain a thought of it. That which is real has being in itself. It does not depend upon the observer for its validity. I am aware that there are those who love to poke fun at the plain man's idea of reality. They are the idealists who spin endless proofs that nothing is real outside of the mind. They are the relativists who like to show that there are no fixed points in the universe from which we can measure anything. They smile down upon us from their lofty intellectual peaks and settle us to their own satisfaction by fastening upon us the reproachful term `absolutist.' The Christian is not put out of countenance by this show of contempt. He can smile right back at them, for he knows that there is only One who is Absolute, that is God. But he knows also that the Absolute One has made this world for man's uses, and, while there is nothing fixed or real in the last meaning of the words (the meaning as applied to God) for every purpose of human life we are permitted to act as if there were. And every man does act thus except the mentally sick. These unfortunates also have trouble with reality, but they are consistent; they insist upon living in accordance with their ideas of things. They are honest, and it is their very honesty that constitutes them a social problem. The idealists and relativists are not mentally sick. They prove their soundness by living their lives according to the very notions of reality which they in theory repudiate and by counting upon the very fixed points which they prove are not there. They could earn a lot more respect for their notions if they were willing to live by them; but this they are careful not to do. Their ideas are brain-deep, not life- deep. Wherever life touches them they repudiate their theories and live like other men. The Christian is too sincere to play with ideas for their own sake. He takes no pleasure in the mere spinning of gossamer webs for display. All his beliefs are practical. They are geared into his life. By them he lives or dies, stands or falls for this world and for all time to come. From the insincere man he turns away. The sincere plain man knows that the world is real. He finds it here when he wakes to consciousness, and he knows that he did not think it into being. It was here waiting for him when he came, and he knows that when he prepares to leave this earthly scene it will be here still to bid him good-bye as he departs. By the deep wisdom of life he is wiser than a thousand men who doubt. He stands upon the earth and feels the wind and rain in his face and he knows that they are real. He sees the sun by day and the stars by night. He sees the hot lightning play out of the dark thundercloud. He hears the sounds of nature and the cries of human joy and pain. These he knows are real. He lies down on the cool earth at night and has no fear that it will prove illusory or fail him while he sleeps. In the morning the firm ground will be under him, the blue sky above him and the rocks and trees around him as when he closed his eyes the night before. So he lives and rejoices in a world of reality. With his five senses he engages this real world. All things necessary to his physical existence he apprehends by the faculties with which he has been equipped by the God who created him and placed him in such a world as this. Now by our definition also God is real. He is real in the absolute and final sense that nothing else is. All other reality is contingent upon His. The great Reality is God who is the Author of that lower and dependent reality which makes up the sum of created things, including ourselves. God has objective existence independent of and apart from any notions which we may have concerning Him.The worshipping heart does not create its Object. It finds Him here when it wakes from its moral slumber in the morning of its regeneration. Another word that must be cleared up is the word reckon. This does not mean to visualize or imagine. Imagination is not faith. The two are not only different from, but stand in sharp opposition to, each other. Imagination projects unreal images out of the mind and seeks to attach reality to them. Faith creates nothing; it simply reckons upon that which is already there. God and the spiritual world are real. We can reckon upon them with as much assurance as we reckon upon the familiar world around us. Spiritual things are there (or rather we should say here) inviting our attention and challenging our trust. Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word. The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent and self- demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see that other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible; the temporal, of the eternal. That is the curse inherited by every member of Adam's tragic race. At the root of the Christian life lies belief in the invisible. The object of the Christian's faith is unseen reality. Our uncorrected thinking, influenced by the blindness of our natural hearts and the intrusive ubiquity of visible things, tends to draw a contrast between the spiritual and the real; but actually no such contrast exists. The antithesis lies elsewhere: between the real and the imaginary, between the spiritual and the material, between the temporal and the eternal; but between the spiritual and the real. The spiritual is real. If we would rise into that region of light and power plainly beckoning us through the Scriptures of truth we must break the evil habit of ignoring the spiritual. We must shift our interest from the seen to the unseen. For the great unseen Reality is God. `He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' (Hebr 11:6) This is basic in the life of faith. From there we can rise to unlimited heights. `Ye believe in God,' said our Lord Jesus Christ, `believe also in me.' (John 14:1) Without the first there can be no second. If we truly want to follow God we must seek to be other-worldly. This I say knowing well that that word has been used with scorn by the sons of this world and applied to the Christian as a badge of reproach. So be it. Everyman must choose his world. If we who follow Christ, with all the facts before us and knowing what we are about, deliberately choose the Kingdom of God as our sphere of interest I see no reason why anyone should object. If we lose by it, the loss is our own; if we gain we rob no one by so doing. The `other world,' which is the object of this world's disdain and the subject of the drunkard's mocking song, is our carefully chosen goal and the object of our holiest longing. But we must avoid the common fault of pushing the `other world' into the future. It is not future, but present. It parallels our familiar physical world, and the doors between the two worlds are open. `Ye are come,' says the writer to the Hebrews (and the tense is plainly present), `unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Hebr 12:22-24) All these things are contrasted with `the mount that might be touched' and `the sound of a trumpet and the voice of words' that might be heard. May we not safely conclude that, as the realities of Mount Sinai were apprehended by the senses, so the realities of Mount Zion are to be grasped by the soul" And this not by any trick of the imagination, but in downright actuality. The soul has eyes with which to see and ears with which to hear. Feeble they may be from long disuse, but by the life-giving touch of Christ alive now and capable of sharpest sight and most sensitive hearing. As we begin to focus upon God the things of the spirit will take shape before our inner eyes. Obedience to the word of Christ will bring an inward revelation of the Godhead (John 14:21-23). It will give acute perception enabling us to see God even as is promised to the pure in heart. A new God-consciousness will seize upon us and we shall begin to taste and hear and inwardly feel the God who is our life and our all. There will be seen the constant shining of the light that lighteth every man that cometh into the world. (John 1:9) More and more, as our faculties grow sharper and more sure, God will become to us the great All, and His Presence the glory and wonder of our lives. O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.

In the Pursuit of God - Apprehending God

The Christian cannot be certain of the reality and depth of his love until he comes face-to-face with the commandments of Christ and is forced to decide what to do about them. Then he will know. "He that loveth me not keepeth not my sayings" (John 14:24), said our Lord. "He that hath my commandments, and keepeth them, he it is that loveth me" (John 14:21). So the final test of love is obedience. Not sweet emotions, not willingness to sacrifice, not zeal, but obedience to the commandments of Christ. Our Lord drew a line plain and tight for everyone to see. On one side He placed those who keep His commandments and said, "These love Me." On the other side He put those who keep not His sayings, and said, "These love Me not."

Tests of Love

The absence of the concept of discipleship from present-day Christianity leaves a vacuum which we instinctively try to fill with one or another substitute. I name a few. Pietism.By this I mean an enjoyable feeling of affection for the person of our Lord which is valued for itself and is wholly unrelated to cross-bearing or the keeping of the commandments of Christ. It is entirely possible to feel for Jesus an ardent love which is not of the Holy Spirit. Witness the love for the Virgin felt by certain devout souls, a love which in the very nature of things must be purely subjective. The heart is adept at emotional tricks and is entirely capable of falling in love with imaginary objects or romantic religious ideas. In the confused world of romance young persons are constantly inquiring how they can tell when they are in love. They are afraid they may mistake some other sensation for true love and are seeking some trustworthy criterion by which they can judge the quality of their latest emotional fever. Their confusion of course arises from the erroneous notion that love is an enjoyable inward passion, without intellectual or volitional qualities and carrying with it no moral obligations. Our Lord gave us a rule by which we can test our love for Him: He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him and will manifest myself to him. . . . If a man love me, he will keep my words. . . He that loveth me not keepeth not my sayings (John 14:21-24). These words are too plain to need much interpreting. Proof of love for Christ is simply removed altogether from the realm of the feelings and placed in the realm of practical obedience. I think the rest of the New Testament is in full accord with this.

Loving Obedience

No matter what I write here, thousands of pastors will continue to call their people to prayer in the forlorn hope that God will finally relent and send revival if only His people wear themselves out in intercession. To such people God must indeed appear to be a hard taskmaster, for the years pass and the young get old and the aged die and still no help comes. The prayer meeting room becomes a wailing wall and the lights burn long, and still the rains tarry. Has God forgotten to be gracious" Let any reader begin to obey and he will have the answer. "Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him" (John 14:21). Isn't that what we want after all"

Love Expressed in Obedience

This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life. § Whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. My yoke is easy and My burden is light. § If you love Me, keep My commandments. §  He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him. Happy is the man who finds wisdom, and the man who gains understanding. § Her ways are ways of pleasantness, and all her paths are peace. § Great peace have those who love Your law, and nothing causes them to stumble. § I delight in the law of God according to the inward man. This is His commandment: that we should believe on the name of His Son Jesus Christ and love one another. § Love does no harm to a neighbor; therefore love is the fulfillment of the law.

Daily Light on the Daily Path or Daily Light is a Christian daily devotional scripture reading published by Bagster & Sons about 1875. It has been reprinted continually since then. It consists of brief groupings of scripture passages which speak to prominent Biblical themes—two themes (morning and evening) for each day of the year. It appends no commentary, but simply allows scripture to speak for itself.

Morning Daily Light

 His commandments are not burdensome. 

If two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them. § He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him. “Lord, how is it that You will manifest Yourself to us, and not to the world?” … “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.” Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.

 Lo, I am with you always, even to the end of the age. 

John 14:15-27Everything in Christian life is love. "The fruit of the Spirit is love." There are other things that are mentioned as fruit - but love is named first, and all the others are only parts or qualities of love. The one white ray of light is resolved into the seven colors of the rainbow. Just so does love, the white ray that shines from the face of God, separate itself into all the heavenly graces. "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance" (Galatians 5:22-23).Love is the one essential in the life which the Holy Spirit produces. Paul tells us we may have great eloquence, tongues of angels, the gift of prophecy, faith that can move mountains, generosity that will give all we possess, the martyr's spirit; and yet, if we have not love - we are nothing. Men have been champions of orthodoxy, and yet, lacking love - are given to anger, evil temper, and resentment. There are those who are devoted to the institutions of religion and who yet fail to show love at home. These do not meet the highest requirement of the gospel. Nothing but love can satisfy the demands of the Holy Spirit.<div class="center-it mtb10">We must prove our love - by our life. "If you love me - you will keep my commandments." We cannot live truly, except by loving - but we cannot love and not live worthily. It is very easy to say we love a person - but our conduct is the only true index. In one of his epistles John, the disciple of love writes: "This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue - but with actions and in truth ." (1 John 3:16-18). John is speaking of the proof of love to our fellow men - but the same principle applies to our profession of love to Christ. It is not enough that we sing it in our hymns and say it in our prayers and recite it in our creeds ; we must show it in our life by obedience to His commandments. A fruit tree proves its usefulness, by bearing fruit. If there is "nothing but leaves," the tree's profession is empty. The rosebush must prove its right to the distinction, by putting forth beautiful roses in the season for roses. When we claim to be Christ's friends, we must show it by doing what Christ bids us do.</div>"If you love me - you will obey what I command." Promise follows requirement. Then he says, "And I will ask the Father, and he will give you another Comforter to be with you forever - the Spirit of truth." The "and" is important. It links the promise back to the previous verse. There are four links in the chain. If we love Christ, we will keep His commandments; then He will ask the Father, and the Father will give us another Comforter. The disciples thought they would be sore losers by Christ's leaving them, and so they were, in a sense. It broke their hearts to part from Him. But He assures them that instead of His personal presence, another heavenly Friend would be sent to them.The name "Comforter" is a very precious one. Even in the common usage of the English word it is sacred. One who is a comforter to us, ministers to us in our sorrows, consoles us when we are in grief. Then the word "another" shows what kind of comforter the Spirit would be - Jesus had been a comforter, and the Spirit would be one just like Him. We sometimes wish we had lived when Jesus was on earth, and feel that those who knew Him in the flesh had a privilege no other believers ever again can have. But this word tells us that the Holy Spirit, who came in Christ's place - is all to us that Jesus was to His friends. He may not take away our sorrows from us - but if not, He gives us strength so that we can bear them. That is part of what the Holy Spirit does for us. He is not, however, merely a comforter in the sense that the word is now used. The word is "Paraclete," which has not precise equivalent in English. The same word is translated "Advocate" in one of John's epistles, which means one who stands by or stands for one. We may put all our affairs into the hands of this Advocate. He will defend us, intercede for us, and be our comrade and friend.The world does not want to receive the Holy Spirit - "Whom the world cannot receive." It has no love for Him, no eyes to behold His beauty, no ears to hear His words. The world does not want the Holy Spirit as guest. Only those who desire to be holy, have any yearning for Him. It is one of the most wonderful proofs of the love of God, that the Holy Spirit is wiling to live in a corrupt, defiled, loathsome human heart, amid all its sin and impurity, for the purpose of cleansing it and making it holy and fit for heaven! It was one of the qualities of the love of Christ, that it went out in compassion and longing to the most unworthy. Someone defined the love of God as "loving people He did not like." The Spirit of God takes up His abode in the worst heart - that He may make it clean and holy.It is wonderful how gently Christ dealt with His disciples that night. He talked with them as a mother about to leave her children would talk to them - mingled counsel, with words of love. He knew how lonely they would be when He was gone away from them. They would indeed be desolate in their sorrow and bereavement. We remember how it was with them those days that He lay in the grave. Then for forty days they saw Him occasionally, receiving sweet consolation from Him. After this He went away - but soon He came again in the Holy Spirit, and after that the disciples were never lonely anymore, for they had their Master's presence with them in close and loving tenderness all the while. We ought never to feel desolate if we have Christ. Everything else may be stripped off, and we may be driven out into the world, orphans, and homeless; but if we have Christ, we are rich in love and in all heavenly blessing.The proof of love for God - is obedience to His commandment. Then, when love for God is in our lives, God Himself is with us. "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him." It is a wonderful truth that is declared to us here - that God actually desires to have our love and longs to make His home in our hearts."Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid." One of the great words of the Bible is peace. Our heart hungers for it. Everywhere men search for it - in paths of pleasure, in the avenues of fame. But peace does not come by finding a quiet place to hide in, away from the world's storms. It must begin in the heart. Indeed, the peace a Christian has - must be a peace that will hold the heart quiet in spite of the world's storms .Two artists went out to paint each a picture of peace. One painted a silvery lake embosomed deep amid the hills, where no storm ever could touch it. The other painted a wild sea, swept by tempests, strewn with wrecks - but rising up out of it a great rock - and in the rock, high up, a cleft with herbage and flowers, amid which, on her nest, a dove was sitting. The latter is the true picture of Christian peace. "In the word you shall have tribulation," but "In me you shall have peace" (see 16:33). The peace of Christ is a peace that holds the heart quiet - in the very heart of the world's trials. This peace is offered to us here as a gift, as Christ's legacy to us. We can get it only by taking Christ Himself into our heart.

A unique type of devotional from the writings of James Russell Miller, published between 1908 and 1913.

Devotional Hours Within the Bible

John 14:15-27

The Comforter Promised

The Lord Jesus gives special revelations of himself to his people. Even if Scripture did not declare this, there are many of the children of God who could testify the truth of it from their own experience. They have had manifestations of their Lord and Saviour Jesus Christ in a peculiar manner, such as no mere reading or hearing could afford. In the biographies of eminent saints, you will find many instances recorded in which Jesus has been pleased, in a very special manner to speak to their souls, and to unfold the wonders of his person; yea, so have their souls been steeped in happiness that they have thought themselves to be in heaven, whereas they were not there, though they were well nigh on the threshold of it-for when Jesus manifests himself to his people, it is heaven on earth; it is paradise in embryo; it is bliss begun. Especial manifestations of Christ exercise a holy influence on the believer's heart. One effect will be humility. If a man says, "I have had such-and-such spiritual communications, I am a great man," he has never had any communion with Jesus at all; for "God hath respect unto the lowly: but the proud he knoweth afar off." He does not need to come near them to know them, and will never give them any visits of love. Another effect will be happiness; for in God's presence there are pleasures for evermore. Holiness will be sure to follow. A man who has no holiness has never had this manifestation. Some men profess a great deal; but we must not believe any one unless we see that his deeds answer to what he says. "Be not deceived; God is not mocked. " He will not bestow his favours upon the wicked: for while he will not cast away a perfect man, neither will he respect an evil doer. Thus there will be three effects of nearness to Jesus-humility, happiness, and holiness. May God give them to thee, Christian!

This timeless classic from Charles Spurgeon will help to both start and end your day with wonderful insight into God's Word.

Charles Spurgeon's Morning & Evening

"And will manifest myself to him." - John 14:21

Morning Devotional

If we love Him, we desire to know Him more fully; to serve Him more cheerfully; and to enjoy Him continually.If we love Jesus, we are willing to part with all things for Him, to renounce whatever He forbids, and pursue whatsoever He commands. If we love Him, we want to love Him more; and to be always with Him. If we love Him, He assures us His Father will love us; for He so delights in His beloved Son, that He visits, revives, and blesses every soul that loves Jesus.If God loves us, what good thing will He withhold from us? Will He suffer any one to hurt us? Oh, no! He will manifest Himself to us. He will appear for us. He will glorify Himself in us. He will be to us all a God can be, and do for us far above our expectations and hopes. To be the object of the love of God is to enjoy the highest honour, and to possess a title to the greatest happiness which it is possible for rational creatures to enjoy.Let us therefore ascertain beyond a doubt, that we love Jesus, ardently, sincerely.To His meritorious passion All our happiness we owe; Pardon, uttermost salvation, Heaven above and heaven below: Grace and glory From that open fountain flow.

Written by James Smith for his own flock around 1840, but such was the demand that by 1846 over thirty thousand copies where in circulation.

The Believer's Daily Remembrancer

He that loveth me shall be loved of my Father. - John 14:21

For Reading and Meditation:      2 Corinthians 13:1-14That great Christian, Francis Schaeffer, said that he would have remained an agnostic if it weren't for the doctrine of the Trinity. It was this, he claimed, that gave him the answer - the only answer - to the theme of unity and diversity. The question I have been asked most often about the Trinity is this: Why did not God make clear the truth of the Trinity in the Old Testament and not leave it as something to be deduced in the New Testament? I usually answer like this: Before God could entrust His people with the knowledge of His essential Threeness, He had to lay deep in their minds a piercing conviction of His Oneness. The Bible begins in monotheism (belief in one God), but soon after the Fall comes polytheism (belief in many gods) - which god is the real God. Not until belief in one God was laid deep in the consciousness of the Jewish nation was God ready to reveal more clearly to mankind the sublime truth of the Trinity. Dr. George Smeaton says: "The biblical idea of the Trinity is the heart of the unique message of Christianity. To explain this mystery is not our province  ours is simply to conserve the mystery." In my experience, those who call themselves Christians but yet reject the doctrine of the Trinity will soon latch onto some other error. It is a strange thing but I have observed it as a fact of the Christian life that when this truth is modified or pushed aside, it is as if the door is opened to the inrush of all kinds of absurd ideas, bizarre theories, and half-truths.Father, help me hold fast to this sublime truth, and enable me to see that though something is above reason, it is not necessarily against reason. Blessed Trinity, Father, Son, and Holy Spirit, I worship You. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>John 14:8-21</li><li>John 17:22</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>How did Jesus depict the Trinity?</li><li>What did Jesus confirm?</li></ul></div></div>

Let a little light into your soul every day with this wonderful devotional from English pastor Selwyn Hughes.

Every Day Light with Selwyn Hughes

" the grace of the Lord Jesus Christ  the love of God  the fellowship of the Holy Spirit " (v. 14)

21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

John 14:21

 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

In 1604, King James I of England authorized that a new translation of the Bible into English be started. It was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526). The Authorized Version, or King James Version, quickly became the standard for English-speaking Protestants. Its flowing language and prose rhythm has had a profound influence on the literature of the past 400 years. The King James Version present on the Bible Gateway matches the 1987 printing. The KJV is public domain in the United States.

OT: Masoretic Text, some LXX and Vulgate influence.
NT: Textus Receptus, similar to the Byzantine text-type; some readings derived from the Vulgate.
Apocrypha: Greek Septuagint and Latin Vulgate.

John 14:21 KJV

John 14:21 KJV

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