For Reading and Meditation:      Acts 17:16-34God is active not only in the Church but in the world and in those belonging to other religions also. Christians believe that God has revealed Himself in Jesus in a unique way, as declared in the Scriptures, and has nothing more to reveal than He has revealed. But does that mean God is interested only in Christians? Not at all. One of the statements in the passage before us today proclaims: "He is not far from each one of us" (v. 27). By creation all men and women are God's offspring, and they live and move and have their being in Him. Christians believe that because Jesus is the Light of the world, and is described by John in the Fourth Gospel as "the true light that gives light to every man" (John 1:9). Truth and beauty are derived from Him, even though people may be unaware of their source. Theologians refer to this as "common grace" - the kindness God shows to all human beings even though they know Him not. This is not to be confused with "saving grace," which is the kindness and mercy He extends to those who humbly receive the sacrificial offering which His Son made for them on the cross. Clearly, those who belong to other faiths are of deep concern to God, and that same concern ought to be ours. It should show itself in the way we talk to them, deal with them, and pray for them. There is no better way to end a discussion with an adherent of some other faith than to say and mean: "God loves you, and so do I."O God, can it be that sometimes You are hindered in the process of bringing others to Yourself by those of us who are more interested in winning an argument than winning a soul? Infuse us with Your love - Calvary love. In Jesus' Name we ask it. 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>Matthew 5:38-48</li><li>Job 34:18-19</li><li>Acts 10:34-35</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 describe common grace?</li><li>What did Peter declare?</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

"For in him we live and move and have our being." (v. 28) 

<div class="center-it bold mt40">Genesis 26</div>Isaac was a child of old age, his father being a hundred, and his mother ninety, when he was born. His name means "laughter," thus being a constant reminder of the gladness of his mother's heart when she learned that she was to have a son. It is a good thing to be a joy, to make life a song, wherever one goes. As to character, Isaac was meek, gentle, and contemplative; perhaps not very ambitious - yet diligent, lowly in spirit, peace-loving. Isaac would probably not make a name for himself in the modern world, with its intense commercialism and its fierce driving - but God would see quite a number of the Beatitudes shining in his character and disposition, nevertheless.After the extraordinary incident of Abraham's sacrifice, when Isaac was bound upon the altar as an offering to God, he must always have considered his life, as in a special sense belonging to God. One who had served as a model for an artist in painting a picture of Jesus on His cross, said that ever afterwards the impression remained with him - he never could forget that for a number of hours he had represented the Master in His act of supreme devotion and sacrifice. In a still more real way - had Isaac been given to God, and had he given himself to God, and he must always have regarded his life as redeemed - an innocent animal died in his place.Everyone who accepts of Jesus Christ as his Savior, has an experience just as real. He stands before God guilty, condemned. Then an offering is made for him. One takes his place on the altar and dies for his sins. He is redeemed now, not merely to go free - but to take his place as a living sacrifice. He is no longer his own, to do his own will - but bought with a price and belonging therefore to God.In the chapter we are now reading, we see Isaac in a characteristic phase of his life - as a peacemaker. A famine had driven him into the Philistine country. Isaac seems to have repeated two mistakes of Abraham in this journey in the country of the Philistines. He fled to another land to escape the famine, when probably he ought to have braved it out where he was, trusting God to care for him. He seems to have intended to go all the way to Egypt, as Abraham had done - but before he had gone so far - God appeared to him and told him not to go there - but to stop where he was. So he remained in the land of the Philistines.Isaac then had the same trouble among the people of Gerar, that Abraham had in Egypt. His beautiful wife attracted the attention of the men; and Isaac, fearful of being killed for the sake of Rebekah, lied about her, as Abraham had lied about Sarah, saying, "She is my sister ." The falsehood was exposed at length, to Isaac's dishonor. It seems strange, that precisely the same blot should be on the names of two men. We should learn a second time here - that the only safe way in any danger, is the way of truth. A lie will never make a safe refuge for us."The man became rich, and his wealth continued to grow until he became very wealthy. He had so many flocks and herds and servants that the Philistines envied him. So all the wells that his father's servants had dug in the time of his father Abraham, the Philistines stopped up, filling them with earth!" Isaac was prospered in the land of the Philistines. He sowed there and reaped large harvests - a hundredfold, because the Lord added His blessing to Isaac's labor, and to the fertility of the soil. He increased in wealth and prosperity, his flocks and herds greatly multiplying. The result was envy on the part of the Philistines. It is always so. When one has special success, others envy him and become his enemies, ofttimes treating him meanly and wickedly. There is plenty of the same wicked spirit in modern times, and in any community examples of it can be found.The Philistines showed their envy towards Isaac - by filling the WELLS which Abraham had dug - with dirt. Wells were very important in those days and in that Eastern country. Water was scarce; there were few rivers or streams, and it was necessary to dig wells to get water both for themselves and for their flocks. To have a well in the desert was therefore a great benefaction. Someone asked Mohammed, "What shall I do to make my name immortal?" "Dig a well," was the answer. In the desert wastes of the East - a well is a great blessing. Neither man nor beast could live but for the wells. The Philistines did great harm, therefore, to Isaac and to the country when they stopped up the wells.The king of the Philistines at last commanded Isaac to leave his land. He frankly gave the reason for this expulsion, "For you are much mightier than we." The king was afraid of Isaac; for with the remarkable prosperity that was attending him - he would soon be able to overpower the inhabitants of the country and drive them out. That is the way the Philistine king, the indwelling-sin in us, tries to do with anything good that is beginning to grow in our heart. He would drive it out. There is a great deal of this crowding out of the good, in the lives of Christians, by the evil that still remains in them. God is not desired to take full possession of us and to occupy our whole life. Too many professing Christians are careful not to yield unreservedly to the Spirit of God. The world is envious of Christ, and does not intend to let Him dwell in men's hearts and lives.In the time of the strifes and enmities which arose - we see Isaac's peace-loving spirit. He might have resisted Abimelech's command, refusing to leave the Philistine country. Some people like to contend for their rights. They fight against all encroachments upon them. They are continually in some contention - quarreling with somebody. They boast of the fact that they never allow anyone to impose on them. The world calls this a manly spirit - but Jesus said, "Blessed are the peacemakers: for they shall be called the children of God." Here, twenty centuries before Christ came, we find Isaac living out this Beatitude."Isaac departed" - that is, he moved on when he was told to move on, rather than contend for his right to stay there. We should not fail to get the lesson: it would be better for us to suffer wrongfully, than engage in contention and strife. This is the way the Master did. He let Himself be a "way," a road, on which others walked to better things. It is thus that He would have His followers live. This is the upward way.Isaac moved on, and now we see him clearing out the old wells which his father had dug - but which the Philistines had filled up. There is continual opportunity for us in this world, to open out old wells which have been filled up, and rendered useless. The Evil One is always trying to destroy the fountains of good in a community. It is sad to see a church building unused, falling into decay, in which once the gospel was preached every Lord's Day. It is a sad thing to know of a home where once there was a family altar which has been torn down - the old well of grace and goodness, having been filled up. It is a holy work to clear out these wells, that again the water of life may flow in them to quench thirst and to make life.Besides cleaning out and opening up the old wells, Isaac's servants dug also a new well, and found there a fountain of springing water. Wherever we go these days, we should seek to dig a well, to start some blessing which has not been there before. Someone says that he who makes two blades of grass grow where only one had grown before, is a benefactor. No one should be content to live anywhere, even for a little while, and not do something which will make his stay there a blessing. It is not always necessary literally to dig a well - that may not be the best thing to do. But there are other things that one may do - which will make the neighborhood more beautiful, a better place to live in.Perhaps one may plant a tree which will grow and cast a grateful shade long after he who planted it has gone to his rest. Thackeray in a story tells of one of his characters whose custom was to keep his pockets filled with acorns when he walked over his estate, and whenever he found a spot that was bare and empty - he would plant one of these so that at length an oak would grow up to adorn the place. It was said by a friend of a Christian girl who died when a little past twenty, "Everywhere she went - flowers grew in the path behind her." She was an encourager, an inspirer, a comforter, a bearer of burdens, wherever she was known.There are countless ways of starting a blessing in a neighborhood in which one is living. One does not need to have millions, and to found a great public library, endow a church, or open a well, in order to start a blessing. Just living a sweet life is a way of digging a well, whose waters will refresh others. To find an unhappy home - and change it into a home of love and peace - is to set going a blessing whose influence will go on forever. To change one unhappy person into happiness, one discontented man into contentment, one anxious woman into quiet peace, to help a little child - is to dig a well which shall become an enduring blessing. We should never allow a day to pass - without doing a kindness which shall make some heart gladder, some spirit braver, stronger, better. Wherever you go, tomorrow, any day - be sure you dig a well.Although Isaac had moved on to avoid trouble with the Philistines, they persistently followed him, and wherever he settled, they continued to disturb him. Wherever his servants dug a well, the herdsmen of Gerar would claim it and try to take it. Isaac would then quietly give up the well, rather than have a struggle over it, and would dig another a little farther on. His enemies would then strive for that too, and then Isaac would again move on and dig another. All this showed Isaac's wonderful patience, his inoffensive spirit, and how willing he was to make sacrifices for the sake of peace .Some who read this chapter may consider Isaac as lacking in manliness; but was he not doing what Jesus long afterwards, in His Sermon on the Mount, taught His disciples to do? "But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you." Matthew 5:39-42At last Isaac got beyond the spitefulness of the Philistines. He seems by his inexhaustible patience to have literally worn out their persistent greed. "He moved on from there and dug another well, and no one quarreled over it." Isaac then made this well a memorial of his gratitude, for he called it Rehoboth, "room." "For now the Lord has given us room and we will flourish in the land," he said. Patience had wrought at length its perfect work.Isaac's peaceful spirit was approved in heaven, and the Lord appeared to him at Beer-sheba, blessing him and renewing to him the promise which had been given to Abraham. There Isaac built an altar and worshiped the Lord. There also he pitched his tent and his servants dug a well. Again we have the tent, the altar, the well - emblems of a true and good home.

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

Devotional Hours Within the Bible

Genesis 26

Isaac the Peacemaker

Matthew 5:17-26 Matthew 5:38-48We are not to think of Christianity as a new religion, distinct from that of the Old Testament. Rather, the one is a development from the other. Jesus was careful to say, "I came not to destroy - but to fulfill ." Then He added, "Truly I say unto you, until heaven and earth pass away, not one jot or one tittle shall pass away from the law, until all things be accomplished."This is the law of all life. No particle of matter is ever destroyed. It form may be changed - but nothing of it passes out of existence. A log of wood may be burned in the fire - but it is not destroyed. Some of it lies in ashes and some of it escapes into the air in the form of smoke and steam and chemical elements - but not a jot or a tittle of the wood has been destroyed. All the wisdom of the ages still exists in the world. The songs men have sung, the words they have spoken, are living in the hearts and lives of our race. Our age is the inheritor of all past ages. Christianity holds all that was good and true and beautiful in Judaism. Jesus destroyed nothing of the religion of Moses. He was the fulfillment of all the prophecies. What went before Him was blossom ; in Him the fruit appeared. The blossom was not destroyed - it only fell off because it had fulfilled its purpose.The Old Testament is not antiquated and outgrown. It, too, is the Word of God. Wherever we find Divine truth - we are to accept it. Of course, there is a difference in the relative importance of Scripture words - there are least and there are greatest commandments - but he who breaks the least has grieved God and sinned against Him. He who obeys every Word of God, however small it may seem - has lifted himself up in the rank of God's children.The Sermon on the Mount teaches the spirituality of all true obedience. The scribes and Pharisees were great sticklers for the letter of the law - but they went little farther. They missed its spirit. They interpreted "You shall not kill" literally as condemning murder - but they did not think of applying it to murderous thoughts. Jesus spoke startlingly, "But I say unto you, that every one who is angry with his brother - shall be in danger of the judgment." That is, anger is murder. So serious is this interpretation of the law, that Jesus says we cannot truly worship God while we have bitterness dwelling in our heart. Hatred must give place to love, when we stand before God. If we have wronged another, and the hour of prayer comes with the wronged yet unrighted - we must stop before the altar, interrupting our worship until we have gone to the one we have wronged and confessed and been forgiven. Perhaps we do not always think how serious an offense to God - an unforgiving spirit is. Quarreling is not only ethically unlovely; it is also wickedly and spiritually evil.Acts are bad - but thoughts are taken note of, in the presence of God. There is sin in a lustful look - as well as in an unchaste act. Our thoughts have moral quality. Jesus enters into particulars and names certain sins which His disciples should carefully avoid. The Christian life should be without spot or blemish. One lesson He taught, was reverence in speech. "I say unto you, Swear not at all." He does not refer to oaths taken in the courts of law - but to profanity in speech. There is much irreverence in the conversation of many people in our day. Those who indulge in it often do it almost unconsciously. Some people - far too many - are recklessly profane. The profanity one hears in many places, even from the mouths of boys, is shocking. But there are any who think they never use profanity, whose speech is full of such forms of oaths as Jesus here refers to. We need to guard against every form of profanity in our speech, however veiled it may be."Hallowed by Your name," we say in the Lord's Prayer; we should be careful that God's name is always hallowed in our thought and in our conversation also, that it is never used lightly or irreverently.Jesus made a plea also for simplicity of speech. "Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one." There is a common tendency to exaggeration and over - emphasis in speech. Many people always try to say things in a strong and emphatic way. They are not content to say yes or no - and stop with that. They rarely tell anything precisely according to the bare facts - but color even the most common happenings. It would be a great deal better if we would learn to use simple words, without exaggeration of any kind. Someone says, "The more swearing, the more lying." It would be well if we would remember that in speaking we are always overheard by One to whom the least shade of dishonesty is repulsive, and who is grieved by any profanity .It was the custom in the old days to return evil for evil, hurt for hurt, injury for injury. "An eye for an eye, and a tooth for a tooth," was the law. It is the common law yet with too many people. Our hearts urge us to seek revenge, and forgiving injuries is not natural with us. It is a law of the kingdom of heaven, which we are slow in learning. Even many who call themselves Christians, claim that they have a right to return evil for evil. A person who returns kindness for unkindness, who does an obliging act for one that was disobliging, is not commended as a manly man. The almost universal feeling, is that an offense must be retaliated. But that is not the way Jesus teaches us to do, when we have been wronged. "I say unto you, resist not him that is evil: but whoever smites you on your right cheek, turn to him the other also." We are to endure wrong patiently. We are to forgive those who have injured us.This is one of the hardest lessons we have to learn in becoming Christians, and in the cultivation of the Christian graces. It is hard when others treat us unjustly, to keep on loving them and to be ready any moment to do them good. Yet that is what Jesus did, and He wants us to be like Him. He suffered wrongfully, and went on loving. He taught that we should forgive those who have injured us. When one of His disciples asked Him how often they should forgive others, and suggested seven times as a fair number; Jesus told him that not seven times - but seventy times seven, they should forgive. That is, they should never cease to forgive.The word of Jesus which tell us that when one compels us to go a mile with him to show him the way and give him help on his journey - we should go two miles, is suggestive of the spirit of all true Christian life. Some people do the best they possibly can do for others. They try to carry out the teaching of love in a very literal fashion. But they never go an inch farther than they are required to go; they never pay a penny more than the law demands. Jesus said, however, that we should cultivate this two - mile religion, doing more than we are expected to do, going father in helping others than we are required to go. Love should always abound in us. We are never to measure and calculate our kindness to others, giving just so much and no more. Generosity is to be the law of all our life. Anybody can go one mile with another - but we are to do more than others and go two miles.The law of love to neighbors was taught in the Old Testament - but like other Divine teachings which were not easy, the people made their own glosses over the Divine Commandment, changing the sense to suit their own nature feelings. They interpreted this ancient law thus, "You shall love your neighbor, and hate your enemy." They defined neighbors to include only certain pleasant, congenial people, people who were kind to them, people whom they liked. Jesus taught a higher law. "But I say unto you, Love your enemies, and pray for those who persecute you." According to His teaching, our neighbor is anyone who needs our help.The parable of the Good Samaritan was Christ's own illustration and explanation of the meaning of the commandment to love our neighbor. It was a Jew who was hurt, and lay bleeding by the roadside. It was a hated and despised Samaritan who proved neighbor to him, stopping on his way, at much cost to his own interests, caring for the man, nursing him, and providing a place in which he might recover. No matter who it may be that needs any help ministry or comfort from us - we are not to ask about his nationality, whether he has been a good friend to us in the past, or not, or whether he belongs to our set - we are to help him, because he is 'our neighbor'.The Divine example is referred to in enforcing the lesson. God is kind to the sinner as well as to the righteous man. "He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust." When He finds anyone in distress, He does not ask who he is. He imparts blessing to all alike. Since God is patient with those who wrong Him and neglect Him, if we are God's children we must show the same spirit.The Master thus sets the highest standard for His followers. It is not enough for them to be as good as other people are - they must be better. "And if you greet only your brothers, what are you doing more than others? Do not even pagans do that?" was His question. Anybody can love those that love him. Anybody will greet those who greet him graciously. The Christian is to do more. "You therefore shall be perfect, as your heavenly Father is perfect." We should keep before us always the question, "What are you doing more than others ?"Christian boys among their friends must not be content to live as the world's boys do - they must do more than they do, they must be better than they are. The Christian carpenter must do his work better than the carpenter who does not know Christ and follow Him. The Christian girl must be more gentle, more patient, more thoughtful, and more unselfish, more kind, than worldly girls are, because she belongs to Christ. In all life's affairs, we must remember that having given ourselves to Christ, there rests upon us an obligation for a more beautiful life, for nobler service, for sweeter living, for larger usefulness, for Christ like helpfulness, because we represent our Master, and are called to be perfect, even as our Father in heaven is perfect.

Matthew 5:17-26;Matthew 5:38-48

Some Laws of the Kingdom

John 18:1-13It was after the great intercessory prayer. Jesus now set out on His<div class="center-it mtb10">journey to the cross. The Garden of Gethsemane was on the way. This was one of His familiar sacred resorts for prayer, and here He lingered for an hour. Leaving eight of His disciples at the outer edge of the Garden to watch, He took three, His closest friends, with Him a little farther. "Sit here," he said to them, "while I go over there and pray" (Matthew 26:36). He was drawing near to the terrible experience of the cross, and sought help. Before He passed into the darkness, He wanted the lamps of comfort lighted. Though He was the Son of God, He sought strength and help - in prayer and communion with His Father. We know that the praying in Gethsemane made the darkness of Calvary less dark, and the woe less bitter. Indeed, the battle was really fought under the olive trees, and when the next day came with its darkness and anguish - He was ready for it and met it all calmly.</div>The great lesson for us, is that the way to prepare for coming perils and sorrows - is by prayer. A season spent with God, will make us strong for any experiences of struggle or duty. It is said that a young officer under Wellington, when ordered to perform some perilous duty, lingered a moment and then said to his commander, "Let me first have a grasp of your all-conquering hand - and then I can do it." We need to feel the grasp of the mighty hand of Christ - and then we can perform any duty, meet any peril, and endure any trouble. A mother whose life was very hard used often to go away upstairs to her room for a little while, when the burdens became unbearable, and she always would come back with a song and a shining face and a brave heart. We should always seek the Garden - before we have to take up the cross .This Garden meant a great deal to Jesus. Often He had come here with His disciples in the troublous times when His enemies were plotting His death. Here we have a glimpse of our Lords devotional habits. All through His life - He had His times for prayer. There were mountaintops where He spent whole nights communing with His Father. We are apt to wonder why He, the Son of God, needed so much to have His seasons of prayer. But the holiest need prayer the most. Some people manage to get along without much praying - but it is at the expense of their spiritual life. Not feeding their souls - they grow very lean. Luther used to say he had so much to do - that he could not get along with less than three hours of prayer each day. Some of us would put it the other way, and say that we have so much to do - that we have almost no time for praying. But Luther was wise. A great deal of praying needs always to go - to a very little working. Then the habit of praying is important. Some people tell us that prayer should be spontaneous and that regular periods make it formal and take the life out of it; but if there are no regular seasons and places of prayer - there will soon be no prayer at all. Jesus had habits of prayer.Jesus, as He was nearing His cross, sought strength in two ways. He craved human sympathy. He wanted His disciples to be near Him, and to wait and watch with Him. In this they failed Him. Then He craved His Father's help. In this longing, He was not disappointed. God never fails those who call upon Him in their distress. The cup did not pass from Him - but as He pleaded, His agony became less and less intense, until His cries were quieted into submissive peace.As Jesus came from the Garden, He saw the torches flashing in the near distance. Every new line in the story of the betrayal, shows new blackness in the heart of Judas. Going out from the supper table, he hastened to the priests, and quickly got under way with his band of soldiers and police. He knew very well where Jesus had gone. Then, when he had found Him, the manner in which he let the officers know which one of the company they were to arrest, shows the deepest blackness of all - he went up to Him as to a dear friend, eager and ardent, and kissed Him! And the words mean that he kissed Him repeatedly, over and over, and with pretended warmth and affection.Let us remember how the treason grew in the heart of Judas, beginning in greed for money, growing into theft and falseness of life, ending at last in the blackest crime the world ever saw! We should watch the beginnings of evil in our hearts.A picture in the royal gallery of Brussels, represents Judas wandering about on the night after the betrayal. He comes by chance upon the workmen who have been making the cross on which Christ shall be crucified on the morrow. A fire nearby throws its light full on the faces of the men who are sleeping peacefully, while resting from their labor. Judas' face is somewhat in the shade - but it is wonderfully expressive of awful remorse and agony - as he catches sight of the cross and the tools used in making it - the cross which his treachery had made possible! But still, though in the very torments of hell, as it appears, he clutches his moneybag and seems to hurry on into the night. That picture tells the story of the fruit of Judas' sin - the moneybag with thirty pieces of silver in it (and even that, he could not keep long), carried off into the night of fiendish despair - that was all. The same terrible story of sin is repeated yet, whenever men sell their souls for money, or for any price this world pays.Jesus was not taken by surprise. He knew what it all meant when He saw the soldiers and officers with lanterns and torches and weapons, coming toward Him. He knew the meaning of the kiss from Judas. But He was not startled. He met the betrayal calmly. He stepped forth, saying, "Whom do you seek?" When they told Him, "Jesus of Nazareth," He said, "I am He." They were panic-stricken and fell to the ground. Here we have a glimpse of the power of Jesus. Though He seemed to be ensnared and unable to escape - yet really He never was more free, than at that moment. He could have called legions of angels with a word, though even that would have been unnecessary, for He had almighty power in Himself, before which, had He put it forth, all His enemies would have been as nothing!We must remember that Christ's death was voluntary. He gave Himself as a sacrifice. He laid down His life for the sheep. Here we see the love of Jesus in freely offering Himself as our Redeemer."When Jesus said, 'I am he,' they drew back and fell to the ground!" In this scene we have also a hint of the appalling effect which Christ's look will have upon His enemies on the judgment day. One glance of His holy eye, will send terror into all impenitent hearts and drive the ungodly forever away before the wind! They will call upon the hills and rocks to fill upon them, to hide them from the wrath of the Lamb - but in vain!In the time of His own great danger Jesus did not forget His disciples - but sought and secured their safety. "If therefore you seek me - then let these go their way," He said. Illustrating the picture He had drawn of the Good Shepherd, He did not flee when He saw the wolf coming, leaving the sheep to be scattered; but gave His own life for the sheep.The incident also illustrates the great work of redemption. Jesus procures the deliverance of His people - by surrendering Himself to shame and death, while they go their way in joy and safety. So watchful was He over His own people in their time of panic and fear, that as He had said, "Of those whom you have given me - I have not lost one." And that is just as true now, after nineteen centuries, as it was that day. He never has lost a single soul who trusted in Him. No one ever has perished, who took refuge in the love of Christ. His infinite power protects all who submit themselves to Him as Redeemer and Savior. At the day of judgment Christ will be able to say these same words, "Of those whom you have given me - I have not lost one." We need not be afraid to trust ourselves to the saving of Christ. No matter what our peril may be in any condition or circumstances, we need never be afraid, if we are doing our part faithfully and trusting Him. No power can snatch us out of the hands of Christ!We are not surprised to find the disciples interfering in behalf of their Master. It broke their hearts to see Him handled so roughly. Peter was always brave. He could not restrain himself, and, after drawing his sword, which he carried, he struck at one of the guards and cut off his ear. But Jesus checked his assault and said, "Put your sword away! The cup which my Father has given me - shall I not drink it?" We ought to take this word of Jesus for our own. He meant that no resistance such as Peter had attempted, should be offered to His arrest; and the reason was that His betrayal, capture, and coming death belonged to "the cup" which the Father had given into His hands; and therefore must not be rejected. The lesson is, that there are some evils against which we should not lift a finger!Just how far we ought to resist wrongs inflicted upon us by others - is often a difficult question to settle. We remember the words of Christ elsewhere: "But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well." (Matthew 5:39-40).Possibly this doctrine of nonresistance may sometimes be carried too far; but there is no doubt that far more frequently the erring is on the other side. At least we are very sure that if the wrongs threatened belong to "the cup" which the Father has given us - we ought not to resist them.

John 18:1-13

Christ Betrayed

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

Matthew 5:38

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

Matthew 5:39

 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

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.

Matthew 5:38-39 KJV

Matthew 5:38-39 KJV

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