

### DoctriVotional

Series I, Volume IV

Natasha Gogue

Published by Natasha Gogue at Smashwords

Copyright © 2013 by Natasha Gogue

This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this ebook with another person, please purchase an additional copy for each recipient. If you're reading this book and did not purchase it, or it was not for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

Special Thanks to Tammy Johnson, who grew with me, and strived together with me, in truths

### Introduction

_Doctrivotional_ is a collection of doctrine, on an commentary level, for application. This series of application is taken from the Word of God, considering 1) the meaning of the words; 2) the times when the Word was spoken for application; 3) the parallel of the times from then to now; 4) for the application of the Word now.

God's Word is a Living Word. It is as applicable today as when it was written, as it was before it was written, when God's Spirit bore witness of the Word to be made canon. The Christian life depends on doctrine and experience of doctrine. _Doctrivotional_ gives you the doctrine, and the ways of application, for the experience of doctrine. This series is dedicated to knowing the Word for the purpose to experience the Word, through proper application. It is where doctrine meets devotional—where the Word meets individuals fully devoted to living God's Word, living by the Living Word.

The series coincides with a chronological Bible-in-a-year program (included). The chronological plan is based upon historical research of when the events in the Bible took place, upon popular belief. This plan was chosen for the understanding of application of God's Word as it was given, and the mirroring of how it can be applied for the reader today.

This volume will finish Judges, go through all of Ruth, I Samuel, partial II Samuel, partial I Chronicles, and integrate an applicable commentary of selected Psalms.

### The Book of JUDGES

Judges covers a period between the Canaan conquest, after the death of Joshua, to the monarchy. It is by judges that God led Israel to be delivered from their oppressors, in which, they were being oppressed in their moments of apostasy. God's judges served to deliver repentant Israel from these oppressors, and keep repentant Israel judged in the ways of the LORD. Thirteen judges cover this period, eleven of which are recorded in this book. The book does much to show us that without these judges, Israel is quick to be apostate. It should show us no different with our own selves. Without our Head Jesus Christ, we would be quick to be apostate. Jesus Christ is the Judge.

God is just. It is a perfection, and therefore as it is His, it demands justice. This will surely come to pass in judgment. To avoid the judgment of God, one must first have His justness met with justice. Meaning, one must have the justification of Christ. To avoid the judgment of God, one must have the justice of God. Meaning, the Just and the Justifier are the same. To avoid the judgment of God, one must have the Word of God judge Him. Meaning, the Word needs to govern us (Christ as the Word-made-flesh and the Canonical Scriptures we know as the Word of God).

The devotional theme is centered around the Divine attribute of Justness, that you may appreciate the Justifier. We will focus on God being Just, and the glorification of Christ in Justification; and that without the sure Justification of Christ, God, as Just in His judgment, is sure.

### Day 93

Chronological Bible-in-a-year Reading:

Judges 10-12

Application Reading:

Judges 11:23-27:

So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it? Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out before us, them will we possess. And now art thou any thing better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel, or did he ever fight against them, while Israel dwelt in Heshbon and her towns, and in Aroer and her towns, in all the cities that be along by the coasts of Arnon, three hundred years? Why therefore did ye not recover them within that time? Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon.

The king of Ammon is warring against Israel with the claim of land taken. He wants the land restored peaceably (Judges 11:13). The king and Jephthah (representing Israel) have a couple discourses that end in this application passage. Within the discourse, Jephthah had tried to reasonably speak with the king on behalf of the just righteousness of Israel to have the land. First of all, the land wasn't Ammon's to begin with, as Jephthah gives an account of the true inhabitants of the land when they possessed it. Second, Ammon is claiming land (that wasn't even theirs) well after it had been possessed. If it truly was their land, and they held a genuine interest in it due to this, would not less than three hundred years lapsed before this claim and war? Thirdly, he asks the king of Ammon to consider the rulers whose land Israel did possess. Are they disputing Israel? Nay, but (and fourthly) the LORD was righteous in giving His people back the land they were promised, which was their habitation before the Egyptian dwelling from the days of Joseph. Israel had operated to possess the land, from start (Abraham's possession and Joshua's conquest) to finish solely by the direction and the word of the LORD: "So whomsoever the LORD our God shall drive out from before us, them will we possess," (Judges 11:24). Even in Moses and Joshua's conquest, they only operated by the word of the LORD; therefore, the word of the LORD judge between Israel and Ammon. Jephthah could not reason with this man, and says, "The LORD the Judge be judge this day..."

This reading should encourage us in discourses with the world. We should attempt to speak with the unconverted and the professing [but not converted-life] Christian, before their warring (being at enmity with God) results in God's judgment. Let us mirror that the land wasn't Ammon's to begin with: their bodies were not theirs in the beginning (creation), and they go around serving and worshipping it as if it were a god. Thus, their sin doth so easily beset them because of this self-god mentality. Let us mirror that if there were truly in a genuine interest of Ammon to have the land, three hundred years wouldn't have lapsed before the claim and war: If you truly have a genuine interest to possess the things of the Lord, should you have waited to the end of your life, or the judgment of seat of Christ to claim thus? Let us mirror God taking back what was His [for Israel's possession] with God rightfully taking back this life (that is to say, in full service to Him in a converted life) that was supposed to be created for His glory anyway, and purchased by His own Holy blood, so as to live and operate by the Word of the Lord—which, continuing to mirror, is what Israel did as well. They only operated by the word of the Lord in their conquests, therefore it was right and just because it was by the Word of the Right and Just LORD. So then we can say, the Word of the LORD judge between Israel and Ammon.

We speak to the world by the Word of the Lord, and its truths. Therefore, it is not us judging them, but He judging them (by His Word). The Word of the Lord, the two-edged sword that it is, dividing asunder, dividing asunder so much that it will judge, does rightfully judge between the world and the true saints. Unfortunately, just as the king of Ammon wasn't a man to be reasoned with, so are some in this world. Therefore, by His Word we (that is to say, _He_ , since it is His Word that gives us the judgment of them) have judged them, to divide asunder the Body and the world [and even the false apostles], saying, "The LORD the Judge be judge this day..." It is not our righteousness, but His as it is His Word, and thus given to us as a means to judge, that truly it is He who judges.

### Day 94

Chronological Bible-in-a-year Reading:

Judges 13-15

Application Reading:

Judges 13:21-22:

But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD. And Manoah said unto his wife, We shall surely die, because we have seen God.

Throughout the Old Testament, we see several occasions where God appears to His people by "an angel of the LORD." This particular case, as well as a others in the Old Testament, hold strong evidence that these appearances are by the Lord Jesus Christ, pre-incarnate. In Moses' case of the burning bush, Moses affirms the angel of the LORD is God Himself (Exodus 3).

Yet, we know that no man can see God and live (Exodus 33:20). He is, as Manoah's wife describes (in just the presence of the angel of the LORD), "very terrible." This is not to say God haunts us, but nothing like the presence of complete perfection, His majesty and power, awe-striking glory and perfection, will make you realize just how corrupt your nature really is. In this, God is very terrible to the creature, because the perfection and glory of God must be separated from sin, lest sin is consumed by His mere presence and surely consume the creature whose condition is sin. Your condition is a sinner, and should you see a Holy God face to face in that condition, His glory would utterly consume you because He is perfectly glorious—not that God even has to stretch His hand to consume you, His holiness demands vindication from those in His presence. It is perfection, and one of His attributes that declares Him perfect. God's holiness is God Himself. Tolerating sin is not an option for Him, it has no part of Him; He is completely separated from it. He would not be Himself should He merely tolerate sin, but He is still Himself in His longsuffering, and mercy, through it. It takes effort from God to extend His mercy and longsuffering, which glorify Him in His power to refrain and longsuffer Himself for the demanded vindication of His violated holiness!—and all the while He is doing this, He is still being true to Himself...after all, "the LORD, the LORD God merciful and gracious, longsuffering..." (Exodus 34:6). Thus, God is so glorified, that He is faithful to Himself, not a liar. He _is_ holy, just, and good, and will _not_ tolerate sin (Exodus 34:6). He does not tolerate sin; He, instead, mercifully longsuffers through it (II Peter 3:9).

Once again, no man can see God and live (Exodus 33:20). He approaches people in the Old Testament with "an angel of the LORD," as you see in this passage. In the New Testament, John 1:18 says, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." The angel of the LORD declares the Father, so much so that Moses calls this angel of the LORD God Himself. Hence, why it is upon popular theological belief that the angel of the LORD is Christ Himself, as Christ does the same declaration of the Father. So does the Son, Christ Jesus, by the Word of the Lord in John 1:18, tells us that He (Christ) hath declared Him. Jesus says, in John 14:9, "...he that hath seen me hath seen the Father." Yes, He hath declared Him.

The Father holds many perfected attributes that are His Divine essence; therefore, they are Him. However, for the sake of the theme of the Righteous Judge and the justification of Christ, the Father is Holy and Just. The advocacy of the Son, the justification of the Son, is not a light matter. God has purposed a _way_ that His perfected holiness can rid, justify, conform, and vindicate the condition of a creature that would otherwise be utterly consumed by His perfection. This _Way_ is Christ Jesus. "I am the way, the truth, and the life: no man cometh unto the Father, but by me." If you are in Christ, you see the Lord Jesus Christ and will see the Father, and can by no means see Him otherwise; and the Father will see you and see His Son, and due to His own perfected, consuming, terrible, holiness and justness, He can by no means see you otherwise lest you die...and die eternally. This is our Advocate, glorify Him, and glorify the Godhead in their perfected plan, predestinated plan.

Romans 8:30:

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Glorified into His Son's image, the only way He (Holy and Just) can see you, and you live...live eternally.

### Day 95

Chronological Bible-in-a-year Reading:

Judges 16-18

Application Reading:

Judges 16:28-30:

And Samson called unto the LORD and said, O Lord GOD, remember me, I pray thee, and strengthen me me, I pray thee, only this once, O God, that I may be avenged of the Philistines for my two eyes. And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.

The life of Samson has come to an end. Let us remember that he was a judge to Israel, sent to deliver Israel from her oppressors. Notice at his death he claimed the victory of the Philistines for Israel.

We have been discussing the Justness of God, and justification of Christ; as well as the sure judgment without, due to the the Righteous Just Judge. Hence, Christ should be Lord of the sinner for the justification by Him. The Son is glorified, as it pleases the Father for His office of justification. The cross' atonement of infinite blood shed for an infinite cost of violating an Infinite God, is one of the beauties of the cross and the Man on the cross.

However, this story of Samson's death which was victory for his people warrants a parallel to Christ on the cross. The cross also is where there is victory. Trusting in the sovereignty of God, we cannot ignore that Samson was placed in a position, holding on between two pillars, where he was able to wipe out the enemy in one act. In this same way, it is of the sovereignty of God, and the will of God, that Christ was held on that cross. Samson alone had the strength (which was God-sourced) to demolish His people's enemy, by bearing the weight of the enemy and dying with them. Christ alone can bear the enemy: sin's condition and consequence, and died with it. Friend, He not only died for the consequence by bearing it and dying with it; He bore, and made dead (by His death), the condition (sin's bondage that makes the consequence). Samson stretched out his hands in the strength given him, and tore down the stronghold pillars of the Philistines, Israel's enemy, with his own death. Christ stretched out His hands and tore down the stronghold of Satan, sin, and death, with His own death. Therefore, let it be true of you, that if you are justified by Christ, you have been dead with Christ (as He has taken not only your consequence, but your condition in the old creature, with Him to the grave). So that, just as He resurrected victoriously over the enemy of Satan, sin, and death, you have been raised to walk in newness of life.

Colossians 2:14-15 records Christ making an open shew of triumph over principalities and powers in the fullness of the cross. O it should be understood that wicked principalities and powers tried to keep Him in the grave, but He resurrected above them. Likewise, it should it be understood that these same not only are a stronghold that we don't come to the grave (dead with Christ) but that we do not rise to newness of life...and are, therefore, still dead.

If you are in Christ, you receive not only the justification of Christ, but the victory over strongholds in Christ—the same strongholds that are demolishes that ye may be justified. He has purchased His church and made them utterly free from her enemies (not just death and Satan, but also the condition of a sin bondage), in His death; and she rises victoriously justified, free, in newness of life, by His resurrection.

### Day 96

Chronological Bible-in-a-year Reading:

Judges 19-21

Application Reading:

Judges 21:24-25:

And the children of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance. In those days there was no king in Israel: every man was right in his own eyes.

The last few of chapter of Judges, since the death of Samson, we see idolatry that, due to its availability to have it, makes one errantly think God has blessed (Micah and the Danites); whoring unfaithfulness (the Levites' concubine going back to her father's house); compromise of virtue and life (Benjamin humbling and abusing the concubine all the night long); mutilation (the cutting of the concubine); civil war (the tribes going against Benjamin for abusing the concubine) unto near annihilation; and rape (of the virgins of Shiloh). This is what happens when Israel had no king over them, and every man did what was right in his own eyes.

This is what happens when every man does what is right in his own eyes today, and the Righteous Judge (by His Word) is not what judges what is right and wrong. We too have idolatry, going as far as crediting God (thanking God) for such means that actually profane Him and steal from worshipping Him; unfaithfulness to God and each other; compromise virtue and life; mutilation of our bodies; civil war; rape of children at alarming rates. This is what happens when man self-judges that self's wants are to be considered; therefore, judge that self is to be high—high as gods.

Is not this part of original sin? Adam and Eve wanted to be as gods, self-governing that forsakes God-governing. If we shall not be governed by God and His Word, and His Word judge not what is right and wrong, look at what shall befall us? Since the departure of Samson, look at what has come to pass? Has not this very thing, yea even worse, come to pass in our world since the departure of Christ incarnate? Yea, men do what is right in their own eyes, governing themselves; and were it not for God holding, by mercy, this world together, we'd long ago destroy ourselves and each other into annihilation! Doing what is right in our own eyes always equals self-serving (due to our self-love, forsaking God-love, also a part of original sin) at the sake of others around us, regardless of the cost. Adam and Eve chose themselves at the sake of God, regardless of the cost Christ had to pay to redeem their self-serving, self-god, love to restore a fallen creature. Alas, God is the Righteous Judge, and will judge this self-serving, self-god, self-loving nature and its actions.

Therefore, the only way to avoid such self-serving, self-god, self-loving judgment is through being dead-in-Christ of this creature, regenerated newness of life (by the Spirit), justified before the Judge (by the justification of Christ) as a new creature restored (redeemed) to what God created: God-serving, God-loving, God-centered creature, who has the Word of God judge him by His justification and in his life's walk hitherto...lest the Word-made-flesh judge Him in the Day of Judgment for being the fallen self-serving, self-god, self-loving creature who abandoned God's magistracy.

### The Book of RUTH

The book of Ruth tells a story of a Moabitess woman who was, initially, a stranger to God's people; and, therefore, a stranger unto God. The story takes place during the period of the judges (Ruth 1:1), specifically thought to be during the time of Gideon's judging.

A famine brings a family within the tribe of Judah to Moab: Elimelech, Naomi, and their two sons, Mahlon and Chilion. Elimelech dies in the land of Moab. Mahlon and Chilion marry from the Moabites: Chilion marries Orpah, Mahlon marries Ruth. Therefore, Ruth has married into the family of God's people. Yet, death befalls Mahlon and Chilion, and Naomi and her two daughter-in-laws are left without a head, caregiver, and lord. That is until a kinsman-redeemer redeems the land of the dead (Elimelech, Mahlon, and Chilion) and becomes head, caregiver, and lord of Ruth...once a stranger to the LORD God.

She is, if the genealogy is without skipped generations in the end of the book, the great-grandmother of David. She is one of the four women named in the genealogy of Jesus (Matthew 1:5). The story of Ruth is a story in which all the redeemed people of the Lord can relate, and such as we are also named a part of the Lord's family—not specifically in Scripture, as Ruth is, but surely in the Lamb's Book of Life.

### Day 97

Chronological Bible-in-a-year Reading:

Ruth

Application Reading:

Ruth 2:20-21:

And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.

In order to be a kinsman-redeemer, a man had to be a kinsman/of their brethren, financially able, and willing to be the redeemer of the dead or poor (Leviticus 25), in order that he would be the kinsman-redeemer. This was left to the nearest kin, and should he not be able nor willing, the obligation would go to the next, and so forth. In the story of Ruth, the nearest of her brethren (by marriage) was financially able, but not willing, as it would have marred his own inheritance (Ruth 3:6). This left Boaz as the next kinsman up for redeeming the dead, to include Ruth as the dead's portion.

The Lord Jesus Christ bears the proper title as Redeemer. He came incarnate as to be as of us—this established the "of our brethren" or "of our likeness" as being flesh/man. He was able to pay the infinite financial debt owed to Infinite God, as Christ is Infinite in Himself. Not only was He able, but He was _willing_. The Gospels bear the record of the Lord Jesus Christ Incarnate willing to redeem a people unto Himself, that He be their Kinsman-Redeemer.

Throughout the book of Ruth, we see Ruth cleaving to this redemption. First, she cleaves to Naomi as to not part with her, to not go back to land and life that is strange unto God, a life that is full of idolatry (Ruth 1). Then we see her cleaving unto the feet of [him who would then be] her redeemer, Boaz (Ruth 3). In the Gospels, we see a woman who cleaves at the feet of Jesus to touch His hem that she may be but redeemed and healed (Matthew 9:20-21); a 'strange' woman (Gentile) who won't stop crying out to Him till He answer her and heal her demon-possessed daughter (Matthew 15:21-28); a blind man cries out, and will not cease, until the Lord answers him (Matthew 20:29-34). So this does tell us that there are many, perhaps even you, perhaps even you right now, who will not cease to cleave to the feet of Jesus, call out to Him unto He answers them...and to those who have found one Redeemer who is able, you may find in your crying out, as Boaz the redeemer in Ruth, as Jesus the Redeemer in the Gospels, a willing Saviour.

Going back to our passage...the man who would be her redeemer, and the lord of that land, tells her, "...keep fast by my young men, until they have ended all my harvest." Keep fast in the Name of the Lord, with the workers of the Lord, as a fellow worker for the Lord, until the harvest come to the full. The harvest is plentiful, but the workers are few.

### The FIRST BOOK of SAMUEL

Samuel was the last judge of Israel before the monarchy was set into place. He was judge-prophet; and instituted the formal establishment of the company of prophets, revealers of God's will to His people as it was given in prophetic word. He is obviously not the first prophet, as the Pentateuch is also prophetic word, written by the hand of Moses; therefore, Moses was also a judge-prophet. Deborah is also a type of this.

The First Book of Samuel starts with Eli as judge, then Samuel (last judge); and covers the life of Samuel (as a child being asked for by his mother, from the LORD) and his ministry under the God-ordained office he held, including setting up kings for Israel. This book is the transition between the judges and kings: Samuel as last judge, and Saul as first king. He actually anointed two kings over Israel: Saul and David. This book covers the full reign of Saul, from his anointing; the anointing of David, thereafter, after Saul's disobedience; and ends with the death of Saul , which is the administration of the David's reign. We shall note that these choosing were God-given to Samuel; therefore, in addition to other instances of judging, Samuel anointed Saul, judged Saul, and anointed David, by the Word of God.

The devotional theme will coincide with this transition period within this First Book of Samuel: the Word of God judging; and the Word of God (that is, the Word-made-flesh, Jesus Christ) reigning.

### Day 98

Chronological Bible-in-a-year Reading:

I Samuel 1-3

Application Reading:

I Samuel 3:11-18:

And the LORD said unto Samuel, Behold I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision. Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I. And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good.

According to verse one of this chapter, the word of the LORD was precious, as there weren't any open visions. Meaning, God's will, prophetically, was not revealed as compared to the vast amounts of revelation in the past. It is important to note that prophetic revelation _is_ the Word of the LORD; therefore the Word of God, which you read today, is indeed the revelation of His will. Within the book entitled, "Holy Bible," you have the Revealed Will (which is the Prophetic Word) of God.

Samuel receives a prophetic, revealed, Word of the LORD. It happens to be a word about judging. Eli's house fell short of God's statues for priesthood. His house was to be judged. Upon Eli's asking what God's revealed and prophetic Word, Samuel gives him the Word of the LORD.

Samuel was the last judge of Israel before kings were established. As judge among the people, Samuel's commission to was give the Word of the LORD as judge-prophet. He judged the people, but he judged them according to prophetic word, according to the already- and currently (for his time) given- Word of the LORD. It happens to be that his first commission of the LORD was a Word of judgment. In our days, we shall not say God's revelatory will is scarcely given (as opposed to the times of the prophets), but we shall say it has been fully given. The Bible is the full Revealed Will of God until judgment comes; and thus we shall say that judgment shall come. Samuel gives Eli the Word of the LORD, which is judgment. Samuel becomes judge, and this giving of the Word continues with him; yet, this shall be of no surprise that as you get into the prophetic books (the prophets speaking the Revealed will, the Word, of God), they speak much of impending judgment.

Our lesson is not to forsake judgment with the people of God. I Corinthians 5:11-13 tells us the following: "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without?" ("Without" is referring to those outside of the Body, not the people of God). "Do not ye judge them that are within?" (Within is referring to the Body, the people of God). "But them that are without God judgeth. Therefore put away from among yourselves that wicked person." Samuel gives the Word of the LORD in judging Eli, who is a man "within" the LORD's people. When we judge the people of the Lord, we shall ensure that we do so according to the precision of the Word of the LORD, withholding nothing. "God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee." If your brother has sinned against the Lord, it is your duty to hold him accountable (judge) according to the Word of the Lord. Therefore, taking on the application of Samuel's office as judge-prophet, we judge, but only according to the Word of God (prophetic, revealed, Word). Eli's response was one in reverence to the holiness of the Most High, as should be the response to those you relay the Word of the Lord that should judge them.

As for those that are without..."them that are without God judgeth." This judging is revealed in the Revealed Will of the LORD—what you hold as the Word of God, the Holy Bible. We shall give man that Word of God in regards to impending judgment. In this, do the saints likewise judge the world (I Corinthians 6:2), as we give the world the Word of the God in regards to the judgment of God (as Samuel did). Therefore, it is not we who judge them, but God (as Paul notes in the previous chapter in I Corinthians), as it is His Word. Should we fail to inform them without (the world) of His judgment, they shall still surely see it that exact judgment by the hand of God (the fulfillment of God judging them); but should they hear it by our speaking the Revealed Will of God, how all fall short (just as Eli's house fell short) and how they are to be judged due to this...perchance they may repent, perchance they may seek justification, perchance they may seek Christ.

### Day 99

Chronological Bible-in-a-year Reading:

I Samuel 4-8

Application Reading:

I Samuel 4:16-22:

And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years. And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. And she named the child I-chabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken.

The ark (between the two cherubims, upon the mercy seat) was where God said He would dwell with His people. When God is gone, the glory is gone. What a truth this is, and we see it noted by the wailing of Phinehas' wife, "the glory is departed." Yet this should not be altogether surprising, the people, even the office of the priesthood, had dwelt in sin. God is separated from sin; therefore does not dwell in the midst of it. Light (as in the light of His glory), and darkness cannot coexist.

Eli, having been judge at that time, before Samuel as judge-prophet, had known of the sins of his sons, and did not precisely judge them according to the Word of the Lord in the severity of profaning Him. He lost his sons due to this. Let it be known that people die; yea, die eternally, for failure to speak of their profaning condition and its severity in the face of His Majesty. It is not enough that we simply say we have not heard a good report (as Eli said to his sons) of their doings, and move on; but individuals must be made known the Word of the Lord, impending judgment, and even told/held accountable for who they are as sinners (giving them God's Word on this matter), lest they die eternally. If we shall turn our backs, men die. If we fail to hold men accountable for who they are as sinners, and tell them thus that they are, God Himself will hold them accountable. This means that men die...and just as the ark departed, He will be departed eternally from them.

### Day 100

Chronological Bible-in-a-year Reading:

I Samuel 9-12

Application Reading:

I Samuel 9:23-24:

And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee. And that cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! Set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

This chapter gives us the transition from Samuel to Saul, from the judge to the king. This shoulder that was given to Saul was a reserve that Samuel had set aside for Saul. This portion was likely rightfully Samuel's, as his portion from the sacrificial feast that he blessed (I Samuel 9:12-13). He hands his portion to Saul, the chosen king of Israel. The judge takes his own portion, and gives it to the king.

After the resurrection as Lord and King, Jesus tells us, "All power is given unto me in heaven an in earth," (Matthew 28:18). Colossians 1:19 tells us, "For it pleased the Father that in him," that is, Christ, "should all fullness dwell." Colossians 2:9 furthers explains this fullness in saying, "For in him dwelleth all the fullness of the Godhead bodily." From the Gospel message (the death, burial, and resurrection of the Lord Jesus Christ), the Judge hands His portion to the King; and _can_ do so, because of that sacrifice.

However, seeing the Word (Christ) was always God, He has always had the fullness of God (He is full God). Yet, it hadn't been revealed until Jesus Christ came incarnate, had died, was buried, and resurrected...and therefore resurrected, ascended into heaven, He is Lord and King! From the fullness of the cross (death, burial, and resurrection; the Gospel message given) the Father took His own portion and gave it to the Son, the King. This portion you will find in John seventeen, and that portion is...you. The predestined elect is given to Christ, and Israel as a Jehovah's Old Testament bride _will_ , likewise, be given to Christ. The Judge hath, especially in the terms of Israel, handed His portion (yet, in regards to Israel, clearly not yet fulfilled) to the King. The Judge is satisfied in the cross. (Oh, how we should always be drawn to the cross and all that it has completely completed!). To those who are His portion that He handed them to the King, surely have a King. Listen—for those who have no more a Judge, have a King.

I Samuel 9:16:

To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

The "captain" (or, set king) God chose was to fight His people's battles for them, protect them, and (as is said in the word study of _nagiyd_ , or _nagid_ , Hebrew for "captain") is to be in front of/head/leader. Transitioning from the period of judges into the period of kings, let us remember that should you have a justified [by Christ] transition from having a Judge to having King, let that King who doth fight your battles (and did so on the cross, and in His death) and protect you, _be_ your King, Head, Leader, Lord.

### Day 101

Chronological Bible-in-a-year Reading:

I Samuel 13-14

Application Reading:

I Samuel 13:8-14:

And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. And Samuel said, What has thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; Therefore, said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering. And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever. But now thy kingdom shall not continue: the LORD hath sought him a man ofter his own heart, and the LORD hath commanded to be captain over his people, because thou hast not kept that which the LORD commanded thee.

He sets up as kings the basest of men (Daniel 4:17). The king doth represent the basest of men. Saul represented Israel, and upon careful study, we can see this to be absolutely true. Saul was set up in office to represent God to the people, as Israel was set up to be a light (image of God) unto the Gentiles, but we see in times of temptation he lacked saving faith. My, how does this speak of Israel from the time God delivered them from Egypt until the very moment they asked Him for a king! In fact, in their asking for a king, they most certainly proved their lack of saving faith, as God was to be God and yet they desired a sight: a physical king. On top of this, Saul rebels in taking on an office that is not his: the office of priest in giving the sacrifice. Samuel says God seeks a man after His own heart; hence, David is hereafter anointed (a type of Christ), who was known as that man after God's own heart.

Like it or not, Adam was representative of mankind. He was, created in God's image, to represent the perfect goodness of God to all creation, but failed miserably. He is the representation (king, basest of men) of man, and what man did, does, and will do. Adam, as basest of men, represents failure in times of temptation to sin, and that in that sin we rebel by taking an office that isn't ours: the office of God. "Ye shall be as gods," (Genesis 3:5) Satan says in temptation, and Adam represents our failure in temptation and rebellion against God in taking an office that isn't ours.

However, Jesus Christ did so perfectly represent what Adam was supposed to represent: God's image, to all creation. Yet, even more, Christ as King—the King being the basest of His men—will speak that He is the basest of them. If God has given Christ as your King, you are that 'basest of men' He represents. He, as the image of God, represents godliness, love, humility, meekness, submission, faithfulness. Yet, as your King, by the conformity and sure transformation into His image, He will surely represent the basest of His people. Christ Jesus brings reconciliation, where He as God's image, and you (Him being your King) as His image, reconcile man and God. Until then, are you striving in true godliness, beholding Him from glory to glory transformed into the same image?...That in your transformation, more and more, He is the King representing the basest of those that are His?

### Day 102

Chronological Bible-in-a-year Reading:

I Samuel 15-17

Application Reading:

I Samuel 15:21-28:

But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal. And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellions is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD. And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine, that is better than thou.

The impending justice of God to destroy His enemies, the Amalekites, was pronounced well before Saul's office of king. This takes us all the way back to Israel's expedition out of Egypt. Amalek came in the way, and fought with Israel. Notice that God's enemy was also the enemy of His people, literally—God's enemy fought God's people. God's people should note that the world is enmity with God; therefore, the enemy of God (in this sense, the world) is also the enemy of God's people. Friendship with the world is enmity with God (James 4:4). Revelation 18:4 says, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." This can be considered with the others of God's enemies: the flesh, and Satan. The flesh lusteth against the Spirit (Galatians 5:17), and to be under it is to be the enemy of God. Therefore, man must deny himself to follow Christ, take up his cross (that is, die to self continuously; and walk in obedience as Christ Jesus did obey the call of the cross), in order that he follow Him. Satan is the enemy of God, and to be under him is to be the enemy of God. The impending justice of God to destroy His enemies is pronounced, though it delay to come to pass, it will surely come to pass. Therefore, come out of her (Satan, self, and the word), Beloved of the Lord, that you partake not of her sin of rebellion (Satan, self in original sin, and the world, does this rebellion as Samuel noted Saul's own rebellion as well), that you receive not her plagues of rejection as Saul did receive for the kingdom, and as Satan, self, and the world, will more infinitely receive.

Saul continues to justify himself, in that though he confesses, he excuses. The blame game will not justify man in the face of God. Saul thought to himself that he would discern the good of the Amalekites spoil, and offer it to the LORD. Again, friendship with the world, with your own surrounding Amalekites, is not friendship with the LORD. Neither can the giving of worldly things to God, or in the Name of God, justify man in the face of God. The world can offer nothing of justice to Holy God, and nothing that can please Him other than of His own hand and our obedience. Therefore, as Samuel said, to obey is better than sacrifice. As said, His own hand pleases Him, of His own Son is justification. Those that attempt to justify otherwise, especially in regards to the sacrifice of the best of worldly things, will find themselves unjustified. Satan, in offering the world to Jesus, could not justify himself.

God will destroy His enemies. He looks for an obedient man in this manner, and did not receive one with Saul. He changed the kingdom to be given to another, David, a type of Christ. In this manner, God had an obedient Man to destroy His enemies, rather than coming under them (as Adam did). Adam is very much able to be contrasted with Saul; as David, type of Christ, can be contrasted as that second Adam, Jesus Christ. Note, this was all predestined, but since Adam's fall, God did change that Adam would not represent His image and His people, from failure to deny God's enemy (in fact creating more for God), but that Christ would as the real 'Adam', and indeed denying God's enemy. Adam hearkened to the serpent; Jesus did NOT hearken to Satan's temptation. Having spoiled principalities and powers (Colossians 2:15), and conquering death, he destroyed these enemies of God. He will fulfill the complete destruction of the enemies of God (impending judgment, as we mentioned above).

We shall not ignore that He _did_ sacrifice...though His sacrifice did not come out of disobedience to God. He sacrificed Himself. In part, this sacrifice was also His obedience. Sacrifice is not to be at the cost of disobedience, nor at the cost of friendship with the world, self, or Satan. There exists a real sacrifice that is also an obedience, that we needn't find a different acceptable sacrifice! This sacrifice is that should obedience meet sacrifice, it is the sacrifice of self (self to be denied and die) that must be given, rather than the sacrifice of worldly things to God, or to others in the Name of God for justification (this self-obtained justification is works-based and false), that is an acceptable sacrifice. It is in that sacrifice that you are obedient, as it is the Word of the Lord, and in this sense did Christ's obedience meet sacrifice. That should be our example.

Continuing to see David as a type of Christ, let us focus on this manner of man in this day's readings from chapters fifteen through seventeen. David did fight against the Philistine enemy of God (Goliath), even at the slighting of his own brethren. Jesus did fight the enemy of God in His life (casting out demons, healing) and upon that cross (conquering death) even at the slighting of His own brethren (the Jews). David did fight the enemies of his sheep (I Samuel 17:34-35). Christ does fight the enemies of His sheep, even the lion and bear, that TODAY He fights the enemies of God, as God's enemies are the enemies of His people as well (note, first paragraph above). Let these be your example, people of the Lord! He will continue to do fight God's enemies, until He utterly, in impending judgment, destroys them. Therefore, get out from under her—you are either His people and hold to the same enemies being Beloved of His, or you are the enemy of His.

### Day 103

Chronological Bible-in-a-year Reading:

I Samuel 18-20; Psalms 11 & 59

Application Reading:

I Samuel 18:1-4:

And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and David made a covenant, because he loved him as his soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

In this passage, we are viewing Jonathan in likeness to the King of kings. "The soul of Jonathan was knit with the soul of David" – much as the soul of the redeemed sinner Christ knits to Himself (Colossians 2:2, 19), having given us His Holy Spirit; and results in the Body, each as partakers, knit together in Christ. This knitting begat a covenant of brotherhood, such covenants were ceremonial Eastern practices for this time. Christ is the Firstborn among many brethren, and to be in Him, soul knit to Him, is to be one of those brethren. This is a covenant, as we know His brethren are sealed (Ephesians 4:30) and none shall pluck these from His hand (John 10:28). David becomes as if brothers with the prince; not only this, but such there is worthy mention of Jonathan in Christlikeness, that "he loved [David] as his own soul." We are not only brethren of the Prince of Glory, but we are loved by Him as if we are His own soul—yea, we are His own _Body_. Jonathan then takes off his royal robe and places it on David—youngest (therefore, least important) of his father's house; no doubt wearing smelly rags of clothing, for he was a shepherd boy. Such is the gesture of the Prince of Glory, the King of kings, to place His robe of righteousness on such the least (not exalted, but humbled, as the proud and exalted please not the Lord) of men who wear but filthy rags of sin. Jonathan gives David his sword, bow, and girdle. In this, he gives David part of his military dress. David fights many battles, one may wonder if this dress was used in any of them or if it sat in his room in the royal dwelling. Let this final point bring us to the next paragraph: Christ does give us, of His own bounty, His military dress (Ephesians 6:13-18). Shall we battle, let it not sit in the closet, but it shall surely be used—for He gives this armor to us for reason!

Alas, there are the moments when even this armor doesn't make up for the many personal ways He may personally help us. Again, we take note of Jonathan's intercession for David (I Samuel 19:1-6; 20). Christ does intercede for us, first, to God the Father; and second, in stepping between us and death. "There is but a step between me and death," as David says in I Samuel 20:3. Friend, though as literal as this was for David, Christ Jesus, oh Prince of Glory, interceded by being that step between us and death.

Let us reflect on David in today's readings, he who is also Christlikeness. First, note the struggles and sufferings of one who is to ascend as king. Note the sufferings of the Lord Jesus Christ before His ascension as King of kings. Then, note he (yourself, if you are in Christ) who is the Body of that King, and should you expect no less? For we know that if we suffer with Him, we shall also reign with Him (II Timothy 2:12); and we know, partaking of His sufferings (as a part of His Body), we shall also partake of the glory (I Peter 4:12-13). In fact, count it but a light affliction to you...for consider Him that endured such contradiction of sinners against Himself (yea, even you against Him at a point of time), lest ye be wearied and faint in your minds (Hebrews 12:3). It is in Him that we find such strength to endure this journey of sufferings, until the day we are ascended as the Body of the King of kings; and therefore, partakers of the King's glory. This being said, direct back to what Jonathan said to David after David cried out to Jonathan for help in his sufferings: "Whatsoever thy soul desireth, I will even do it for thee," (I Samuel 20:4). Hear the voice of the King of kings, telling you whatsoever you desirously ask, in His Name, it shall be given (John 14:13-14). Yet, as to remind the Christian, our desire should be...Him. Ask Him for _Himself_ (whether His strength, graces, mercies, comfort, joy) in your sufferings to help you, and it, in no wise, will be refused to you. "I will even do it for thee." He will even give Himself (strength, grace, mercy, comfort, joy...Friend, He gave His whole life!) for you.

Resting on David's Christlikeness...Jonathan says to David, "And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not: but also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth," (I Samuel 20:14-15). David did not forget Jonathan after his enemies (Saul and his servants who sought his life) that prevented him from the being king, were destroyed; and David did not forget Jonathan's house well after Jonathan's death. Christ will not forget you after destroying His enemies, but will exalt you in due time—in your life now, and after your death.

Psalm 11:1:

In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?

Psalm 59:9:

Because of his strength will I wait upon thee: for God is my defence.

### Day 104

Chronological Bible-in-a-year Reading:

I Samuel 21-24

Application Reading:

I Samuel 22:1-2:

David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.

A small army is raised with David. No doubt, they shall continue forth, honored as faithful and persevering servants of an appointed king, in the reign of David; yet, they must first suffer with him till the reign. Notice this army is band of men distressed, in debt, and discontented. To these, he becomes captain; and in the cleft of his leading, he (as he said to the escaped priest, Abiathar, who came to him) says, "Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard."

Our King of kings, the Son of David, Jesus Christ, does so beseech such ones as these that came to David: distressed souls, souls in debt, discontented (Hebrew, _bitter of soul_ ). These souls are the souls the Father draws to such a Captain as Christ, that the Son may be glorified: distressed souls for acknowledgment of their sin that cry for justification in the Son, souls who know their debt seek a Redeemer, souls contaminated with bitterness and therefore make them a best match for the work of a Sweet Saviour. Oh, that you may make Him Captain of your salvation and Captain of your life! Those with David were but few in comparison to the servants of the king; those that are with Christ are few, in comparison to the servants of the prince of this world; however, this does not surprise our King as He said, "many are called but few are chosen," (Matthew 22:14). Let this tell you that Providence operates not on numbers, but on its own all-sufficient Divinity. To this credit, regardless of numbers, as David said to his small army, such souls would be in safeguard. Also this credit, of Providence in the Lord Jesus Christ, it is within the cleft of this Rock (Himself) that He does say, "Come unto me, all ye who that labour and are heavy laden, and I will give you rest," (Matthew 11:28); and as the psalmist says in Psalm 91:1, "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty."

This is our King! Beloved of His, there may be but few in number in the battle, but there remains mighty power—yea, Almighty power—of Providence. We shall be honored as faithful and persevering servants of our King in such battle; yet we must first suffer with Him till we reach that reach reign with Him, in order that He tell us, "Well done, good and faithful servant."

### The Book of PSALMS

The book of Psalms is a poetic book which meaning, "Book of Praises," (Hebrew); or, "pious songs," (Greek). It is not only a poetic book of praises, but a book of instruction (didactic), prophecy of Messiah (Messianic), plea for help against enemies (imprecatory), and repentance and cleansing (penitential).

Hebrew poeticism is written in parallel of rhythmic thoughts, as oppose to parallel of rhythmic words. From this, the Hebrew poetic form is paralleled in one of three ways: either synonymously (parallel of identical thoughts), or antithetically (parallel of contrasted thoughts), or synthetically (parallel of thought enhancing another).

These poetic forms meet in a book of the walk of God's people, whether in praise, plea, delight, despair, vengeance, humility, and any other state of being you might find yourself in this Christian walk. The book, therefore, contains Hebrew poeticism of any place we may find ourselves in our walk with God.

The book of Psalms is composed by at least six authors: Moses, David, Solomon, Asaph (or the families of him), the sons of Korah, and Ethan.

### Day 105

Chronological Bible-in-a-year Reading:

Psalms 7, 27, 31, 34, & 52

Application Reading:

Psalm 7:6:

Arise, O LORD, in thine anger lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

This psalm is accredited to David when Saul sought his life. David had been given opportunity to avenge himself of his enemy; and chose not to; instead, delivered him who, without cause, made himself David's enemy (I Samuel 24; Psalm 7:4). Hear the cry of David, the heart of a king, a heart after God's own heart, who cries God lift Himself up for the judgment of iniquity. David seeks God's righteousness, and righteous judgment—even if that means that righteous judgment fall upon him (Psalm 7:3-5). David is not just speaking against his enemies and using Omnipotent God to remove them, but David is a man after God's own righteousness, a man after God's own heart...even if that means that righteousness is against himself and he must also be judged for it. Yea, he welcomes it should he require it, for God's own righteousness' sake. That is what it means when the [becoming] king was known to be after God's own heart, and the LORD's own personal choosing of anointing.

Christ Jesus, our King of kings, and Anointed One (hence, the "Christ") is He who is after the righteousness of God; therefore, the righteous judgment of iniquity. He was so after God's own heart (in this sense) in seeing God's righteous judgment (the Father satisfied and vindicated), even if that must be borne upon...Himself. Yea, it _was_ borne upon Himself! This is the love of the Son to the Father! Truly, in the bosom of the Father, the God-Man after God's own heart.

Take a look at the iniquity and righteous judgment in this psalm:

"He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate," (Psalm 7:15-16). Christ so honors and validates that this is righteous of the Father to judge that this sinner should fall into the ditch he made, and have his own cursing be as a curse upon his head, even the very top of his head...even if that meant that righteous judgment had to fall upon Himself. Christ it is who fell into that death-ditch that man dug, and held that curse upon His own head (literally, that curse of the earth in thorns fulfilled in a crown of thorns upon His head).

David did not just wish God's righteousness be vindicated that it would fall as judgment upon his enemies, but was willing it fall upon himself if he so violated God as well—because God is God and His righteousness meant more to David than David meant to himself. This is a man after God's own heart. Christ was willing that righteous judgment would fall upon Himself, because God could only be fully satisfied and vindicated with Himself (therefore, only satisfied and vindicated with Christ), that He did take it upon Himself. We often remember that Christ loves us more than Himself; but, Friend, in the manner that Christ was so willing and eager that the Father be fully satisfied and vindicated that He took it upon Himself, let us not forget that it is the Father who meant more to Him than Himself. The Son was not just after God the Father's own heart, but at the very bosom and heart of the Father.

Psalm 7:17:

I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

...not just because it means God will exercise righteous judgment upon my enemies, but because God is righteous and even should have exercised righteous judgment upon me. We should love Him for this righteousness, as Christ loved this righteousness of the Father. He so loved it, that He paid that it be vindicated...paid its vindication for me. So shall we praise the LORD for his righteousness, because it glorifies the office of Christ.

### Day 106

Chronological Bible-in-a-year Reading:

Psalms 56, 120, 140-142

Application Reading:

Psalm 56:12-13:

Thy vows are upon me, O God: I will render praise unto thee. For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?

This Psalm is noted to have been written when the Philistines took David to the city of Gath. He has enemies on both sides, in his own country, and in Philistia (Gath, a city therein). It is here he meets the king of Goliath's country. This Goliath was the best of their warriors, who David did kill. The king of said Goliath, warring with David's country, would most gladly kill the man who slayed his "ten thousands" – especially when those ten thousands were the king's own men.

He speaks of those on the other side that wrest his words, as to impute treason upon him, through exhortation to craftily devise a perverted meaning of his words. Such was a battle for the man of God, and such is still a battle for the man of God. Such was a battle for our Lord Jesus Christ as the Pharisees craftily perverted the meaning of His words and actions. Such is the battle of the Almighty God as Satan craftily manipulates a false meaning and presentation of God's Word—first, to our ancestor Adam. Satan's crafty manipulation in wresting with words can even be accredited to possibly influence that heart that wrest with David's words, God's Words to you, and your words outward.

So David does say, "They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul," (Psalm 56:6). From all around him, on both sides, he is within enemy lines. "They be many that fight against me," (Psalm 56:2). Much oppression surrounds David, his very life is sought. O but then again, it is spared!

In oppression, David asks one very important question, but answers it with surrounding texts (our application reading for today): "Wilt not thou deliver my feet from falling?" Wilt Thou persevere me, and preserve me? David rests the question upon some truths that we list in our application reading. 1) He is bound to God – "Thy vows are upon me, O God"; 2) God began a work by delivering him from death – "For thou hast delivered my soul from death"; 3) Therefore, God will persevere and preserve him to complete the good work began ("Thy vows are upon me, O God") until he can walk before God in the light of the living, which is the complete work.

This is our lesson in perseverance. God did begin a great work by delivering our souls from death. Deliverance/redemption is two-fold: from and into. In a literal sense, God delivers David from death, and will complete it in bringing him into being before Him in the light of the living (literally, this is into the seat of God's anointed). Therefore, God will deliver his feet from falling (preserve and persevere him), because a good work started still awaits a completion. God delivers the redeemed soul from death, and will complete it by bringing us into eternal life. Therefore, God will deliver our feet from falling, preserve and persevere us, because a good work started still awaits completion.

Regardless of oppression, when it seems our lives are sought, let us remember our lives are spared! Being spared from that eternal death, God has His vows upon us, we are bound to Him. Therefore, being bound to Him, we are "confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." He will finish it. Our lives are not given over, but spared from death and will be brought to completion of perfection into eternal life. In oppression, the promise of His perfecting His work (which are perfected and refined most times through that exact trial) and completing it what He started, is the perseverance of saints.

### Day 107

Chronological Bible-in-a-year Reading:

I Samuel 25-27

Application Reading:

I Samuel 25:24-29:

And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground, and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord. I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee all thy days. Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling.

At this time, David and his troops made provision by protection and reprising of herds to shepherds and owners of them; which, said cattle, sheep, and their like, were prowled upon from the neighboring Ishmaelites. To this day, such voluntary services rendered are paid tribute in acknowledgement and/or substance. This is to express gratitude; and when withheld, reserved as a right for tributary substance. In the case of David, seeing as David's substance depended on such gratitude, he did not lightly consider the refusal to his right to tribute. Although Nabal held a feast of this sheep shearing season, and according to then (and even current) practice of this tribute which would have granted David substance (albeit, in the feast), he still refused David.

The wife of Nabal, Abigail, prepares to meet David, confessing such trespass, and asking for forgiveness. She is married to a "son of Belial" – this is just a term, which means "wicked and ungodly." Yea, the man is wicked. She goes further and says he is foolish, as this is what his very means! He bears the name of foolish. He is wicked and ungodly, lavishing in his successes, with no heart to pay tribute. She is married to such a man.

It is such as we are, before our marriage covenant with the Lord Jesus, we too are married into such wicked ungodliness and foolishness. A nature married unto our person, that _is_ our person, with no heart to pay tribute—pay tribute to the one who has given us all that we are, yea, even the very breath (Genesis 2:7) we live by.

Yet, look what happens, thereafter, when she makes confession of this trespass in the wicked and ungodly's self-honoring foolishness: her marriage to the old, and that old being such the character of trespass, has ended. Truly, this husband is dead to her, for he has died (I Samuel 25:37-38). Freed from one, David seeks to be her husband now.

David, at this time, is not the comely king we envision, though already Divinely anointed by the Lord. Seeing his long status as a vagabond, sleeping in caves and rocks in the wilderness, it is clear he does not appear to look like he has been Divinely anointed. So it is that for Abigail to first come to him, and accept his hand in marriage, it is to say that the position he held was revealed to her as far more elevated than what appeared. In the passage of her confession and supplication, she even speaks that she knows this, despite his appearance. Her confession of trespasses are not without confession on who he is, despite appearance: the anointed and forecoming king of Israel (I Samuel 25:30). How does she know this of him? Why, she mentions who hath revealed it to her: the LORD.

Isaiah 53:2-3:

For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised and we esteemed him not.

This is the Lord Jesus in prophetic Scripture. So then, how did one come to esteem him? In the same way Abigail came to esteem David as anointed one over Israel, regardless of this image of his physical disposition: the LORD.

Matthew 16:16-17:

And Simon Peter answered and said, Thou art the Christ, [that is, the Anointed One], the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

With such Divine revelation of who David was given to her; such confession of foolish, wicked, and ungodly trespasses; such death to a marriage of old (that old being that foolish, wicked, and ungodly), David took upon himself to marry such a woman. With such given revelation of who Christ is; such confession of our foolish, wicked, and ungodly trespasses; death to the marriage of our own foolish, wicked, and ungodly self; being free to marry another – and that other being Christ – He marries such a one as these.

### Day 108

Chronological Bible-in-a-year Reading:

Psalms 17, 35, 54, & 63

Application Reading:

Psalm 17:8-15:

Keep me as the apple of the eye, hide me under the shadow of thy wings, from the wicked that oppress me, from my deadly enemies, who compass me about. They are inclosed in their own fat: with their mouth they speak proudly. They have now compassed us in our steps: they have set their eyes bowing down to the earth; like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places. Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: from men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake with thy likeness.

" _Keep me as the apple of the eye, hide me under the shadow of thy wings..."_ The Lord rejoices in truth, for love rejoices in truth (I Corinthians 13:6), and the Lord is both love and truth (I John 4:8; John 14:6). The truth herein spoken is that he is the apple of God's eye, which does also speak of such love. The phrase speaks of God, to declare Him both love and truth. It is this love and truth of God that does seem to benefit the psalmist, for it is the psalmist (benefited by who God is) is both regarded as tender, the most centered tender (the apple) part of Jehovah, and the most protected under Jehovah so as to be within Jehovah in such protection. It does seem as if we are describing Jesus, the only Begotten of the Father, instead of David. Yes it is that Jesus is that most centered, tender, part of the Father, in His bosom as to be within (begotten) of the Father. So it is, that for the psalmist to declare this of himself, to declare that righteousness David does speak of, is to declare the imputation of sonship via the Son upon the elect. Though Old Testament, David was elect, a forecoming type (a likeness) of Christ. So we do, in Christ (and in His likeness, our last verse will touch this), rightfully (because we know this is truth of the Father to the Son, the love thereof, and the imputation of the Son's likeness upon us as elect) say the same, and God does rejoice in such declaration back to Himself of His own truth and love, of which edifies us, because we are the benefactors...being that apple and that object within Him or under the shadow of His wings. Therefore, it right that the Word of God, therein the truth and love of God, is the anchor for our souls. We are edified much in such reading, and speaking to God, of His own word and wherein we are taught we are, through Christ, that apple of His eye, and that much protected object under the shadow of His wings.

" _They have compassed us in our steps..." –_ that is, the wicked, whom have us beseeching Thee with such psalm in the first place! The psalmist takes the singular to the plural, and declaring not just one (Saul) after just him, but they [of Saul] after them [of God]. We are much persecuted because He is persecuted; and our enemy is not just said Satan that seeks to attack our Christ, but the world of whom this Satan has made many sons, and the flesh of which also sprouted from him.

" _They have set their bowing down to their earth; like as a lion...and as it were a young lion..."_ Herein is the description of the wicked: the man of the world, whose eyes look to earthly things and not the things of above, eyes that are upon this world and follow accordingly. Herein remains a lion of this world who has many a young lion sprouted from him. Therefore, this thought is synthetic (expansive) of the previous as it further describes the "they" of the former. They are, indeed, wicked—seeking not those things above, and looking to bring those who are (the righteous in Christ) not of this world, to be of this world as they are—bringing us back down in thought, lifestyle, and purpose, from the heavenly places our eyes doth behold and persevere unto. All of this is because we are of our Master in heaven, and they (the world that often attacks in lieu of Satan) are of theirs on earth, seeking to have us be booty for them by keeping us (in all they ways they can) below the heights of heaven our Master has purchased for us.

" _Arise, O LORD..."_ This is the third time, and most flamboyant of the times, David calls out the LORD in this psalm. The more the oppression against us from the wicked to bring us out of heavenly mindsets, the more this should have us seek Him who is seated in those heavenly places, who has purchased our full deliverance. He is able to save them (that is, the elect) to the uttermost (Hebrews 7:25). We shall seek Him all the more, and fret not on the enemy, but use the affliction for a season of sweet seeking. After all, such affliction does make us, as David's affliction did for him, seek and beseech Him, does it not? Therefore, the forces of evil doth not prosper if we remember such purpose of affliction!

" _Deliver my soul from the wicked, which is thy sword: from men which are thy hand_..." Again, the truth of the LORD is spoken here. It is not to say that the wicked are the hand of God, nor the sword; but as easily as God can remove His hand and sword, He can so easily remove these. As He moves His hand and sword, so shall the wicked be moved. We rest our case upon the sovereignty of Omnipotent Providence, and the Righteous Judge; and therefore, see that perchance such affliction is allowed that we may all the more seek Him. Remember this.

" _they are full of children..."_ Compare the men of the world, they are full of children. Children are a reflection of their parents, and their parents have them that they may be extension of themselves. The wicked men of the world look to add to extensions of themselves, add to their false glory (sometimes they use Christ for this) and be surrounded by things pertaining to it/pertaining to themselves. The man of God is not like this, but is a child himself, being the extension of his Father, just as Christ was! Thus it is when the Lord Jesus Christ was speaking of those having to be a child in order to enter the kingdom of heaven, He spoke of a submission as a child, a likeness of child to the parent (this parent being God, and therefore a Christlikeness by imputation and transformation to conformation). Such enter the kingdom of heaven, for we know if we are not in His likeness, we shall not; and become in His likeness by the process of glorification by the Father, transformation by the Spirit, and imputation by the Son.

" _As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake with thy likeness..."_ The wicked are full of children, the righteous _are_ children. I conclude here, and mention why seeking (perchance the reason for such affliction) was profound in this post. Such affliction, as continuously mentioned in this write, should have us seeking Him. Herein is purpose that it (affliction and the seeking it should reap) may do this: that as we seek Him, we shall see Him; and seeing Him, changed to the same image from glory to glory; so that changed, we are like Him; all the more we come across affliction, all the more we do this and are changed by beholding Him through seeking; until fully like Him unto glorification when we awake in the resurrection, as a child (the image of Him, as a child is the image of his parent) entering the kingdom of heaven...for only such can enter.

### Day 109

Chronological Bible-in-a-year Reading:

I Samuel 28-31

Application Reading:

I Samuel 31:1-6:

Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchishua, Saul's son's. And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it. And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him. So Saul died, and his three sons, and armourbearer, and all his men, that same day together.

We have finally reached the end of Saul's reign, by his death. Saul, then, should have been succeeded by one of his sons. Yet they also saw death this day. Of these sons, the death of Jonathan is most troubling to us—such a prince in the likeness of the Prince of Glory. He would have made a fine successor of his father; yet, if he had been successor to his father (therefore, not having seen death), David's ascension as God's elect into office would have been obstructed. Somehow, I believe Jonathan knew he must also see death that David would see reign, as Jonathan sought for David to not cut off kindness to his house not only in his life, but thereafter (I Samuel 20:14-15). It is clearly, therefore, the will of God, that such a prince see death that another (that other, David), who was not of that house, may reign. In the same, it is the will of God, that the Prince of Glory see death, that those who were not of His house (not of His house as they were sinners, but saved by grace), may reign.

We owed death as the wage for our sin (Genesis 2:17; Romans 6:23) – and an eternal one, for we have sinned against an eternal God; yet Christ paid that eternal cost of death by paying with His eternal self. Eternal God paid the debt to eternal God. He died, that we may see reign; and with Him dying, let us, by example, place ourselves as deceased Jonathan that David, the anointed one of the Lord, may reign. Let us die daily, that Christ (who is the true Anointed One, as _Christ_ is Greek for "Anointed One") may reign in our lives. We must decrease, He must increase. The Prince of Glory died that we may reign with Him; let us die that King may reign in us.

*Note, Saul did have another son, Ish-bosheth (II Samuel 2:8); however, it is believed that since this son was not conceived while God established the kingdom in Saul, this son would not have been eligible as an heir, having been conceived outside of the kingdom (after God rent it from Saul).

### Day 110

Chronological Bible-in-a-year Reading:

Psalms 121, 135-125, 128-130

Application Reading:

Psalm 121:

I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the LORD, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: the LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The LORD shall preserve thee from all evil: he shall preserve thy going out and thy coming in from this time forth, and even for evermore.

The is a pilgrim's psalm, speaking of the life of the pilgrim. From the moments of despair, doubt, slips, heat, darkness, in and out (hence, a journey, and a pilgrim within it), there is but one means of perseverance, and herein we do consider.

" _I will lift up mine eyes unto the hills_... _" –_ in the literal, hills surrounding Zion. Zion was that earthen seat of the LORD, _"from whence cometh_ [the pilgrim psalmist's] _help_. The calling of the psalmist was to go to Zion, and therefore _"lift up_ [their] _eyes unto the hills"_ of said Zion. To the pilgrim of our time, we must lift up our eyes/look up to heaven, wherein we are called to be.

" _My help cometh from the LORD..."_ This is a continuation of the purpose to look up to the hills surrounding Zion, because, within Zion, is the earthen seat of the LORD. Therefore, it is not simply the location the pilgrim looks to, not is the pilgrim called to a location, but looks up to that location, and called to that location, because of who dwells therein. We look to heaven, and are called there because of Him who is seated there. Therefore, we are not simply called to a location, but called to the One who is seated in that location. Ah, this is the "revelation of the knowledge of Him, that the eyes of your understanding being enlightened, that ye may know that what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places," (Ephesians 1:17-20). Paul goes on to further this revelation, to support what we said above, that we are called there because He is seated there and we are called to Him, as He "hath raised us up together, and made us sit together in heavenly places in Christ Jesus," (Ephesians 2:6). This is the hope of our calling, and a revelation along with the revelation of His power that will get us there. The rest of the Psalm will focus on His power that sustains us as pilgrims looking afar off (as this pilgrim-psalmist looked afar off to the hills surrounding Zion in his calling, and relied on God who was seated there, and His power to get him there, ending his pilgrimage) to our Lord in heaven, where we are seated, and by whose power will bring us there, and end our pilgrimage.

" _Which made heaven and earth..."_ The pilgrim psalmist relies on this LORD to sustain his pilgrimage to a sure completion of the calling, because He hath made heaven and earth; that is, He is sovereignly powerful. This is exactly the argument of Paul. Such power will raise us up in, sovereignly and powerfully. Such power is our hope in this heavenly calling to be with Him. Sovereign power is sovereign—thus, despite ourselves; and powerful—thus, again, despite ourselves or any other (complete thought of previous statement on this power, Ephesians 1:21).

" _He will not suffer thy foot to be moved..."_ This journey to Zion is among hills; therefore, ample opportunity for the pilgrim to slip. This pilgrim journey of the Christian leaves the same ample opportunity to slip. The negation here is subjective; therefore, I very well can be moved, but I trust that I will not be. This trust is not toward myself, but toward Him who is sovereignly powerful, because He who is sovereignly powerful will not be moved—He will not fall. It is not I who will not fall, but He who sovereignly and powerfully called me, who will not fall. God's sovereignty, and sovereign power, are a discomfort to man because it removes man (and man does not want to part with this darling), but it is comfort to the elect because it removes that same man (himself) he grows to distrust and loathe. Therefore, the elect pilgrim does not worry that his foot shall be moved to slip, because his foot is not his to move, but directed by the Sovereign God who moves it.

" _Behold, he that keepeth Israel shall neither slumber nor sleep."_ The negation here is different from the previous. This negation is objective, an asserted fact, and confirmed by "behold." He shall neither slumber nor sleep. First of all, Christ does never slumber nor sleep, but ever liveth to make intercession for His elect (Hebrews 7:25). Secondly, to the psalmist and Christian pilgrim alike, He never weakens to need rest and/or rejuvenation. Why? – Because He is sovereignly powerful! Hence, in accordance to Hebrews 7:25, why He is able to save them to the uttermost—because of this supernaturally sovereign power that needs not rest. He is omnipotent, all powerful, with strength that never needs rest to rebuild. Herein is why "my help cometh from the LORD," and why "I lift mine eyes unto the hills" (cf. "unto the heavens") where my Lord is seated, in this pilgrimage...because it is a calling that I make it there, and I will not make it, but He, by His sovereign power (stated in this Psalm and in our cf. with Ephesians) that brings me there, will make it. Therefore, though my foot would move, it will not because it is He who has purchased this path and the seating with Him upon where my eyes doth lift unto. Faithful is he who calleth you, who also will do it (I Thessalonians 5:24). Though I am unfaithful and my foot slips, yet He is faithful and His does not. So, again, sovereignty and sovereign power are the comfort of the elect, because it rids the elect of the same man (self) that the natural man cannot part with, refusing this sovereignty. This sovereignty, and the power of it, was mentioned with the revelation of our calling (Ephesians 2:19) as how we get there, and appears by the natural man fighting such revealed sovereign power, it is a revelation he obviously hasn't received. Only the elect, having received it (this revelation and the sovereignty of the power behind it), doth find comfort in it, and rightly so it is this sovereign power that will complete this pilgrimage to the placement purchased, and to the One within that placement, in the calling.

" _The sun shall not smite thee by day, nor the moon by night."_ The sun and moon are metaphorical of heat and darkness. Furthermore, we conclude that, having established the belief and rest upon this sovereignty of God and His power, the heat and darkness outside of our realm, hell and spiritual warfare, shall not smite us. Among many things, we credit the revealed sovereign power that was included as accredited in the Ephesians revelation. _"The LORD shall preserve thee from all evil: he shall preserve thy soul."_ Let us continue rejoicing after the knowledge and rest of this revelation! Those of this calling are sealed unto the day of redemption; therefore, preserved. The pilgrim-psalmist depended on the sovereignty and power of the LORD of his calling into Zion to preserve him to the coming unto. This is why the pilgrim-psalmist looks there. The Christian-pilgrim depends on the sovereignty and power of the Lord Jesus seated in heaven to preserve us to the coming unto. This is why the Christian-pilgrim looks there.

" _The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore."_ He shall preserve the coming out and going in from this time forth; that is, from the time of this calling. This is a calling of deliverance, which is obviously why the pilgrim-psalmist is writing. Deliverance is two-fold: coming out of, and going into. Israel's deliverance was going out of Egypt and completed with coming into Canaan. The pilgrim's deliverance is, first, the calling that made him a pilgrim to start with: the going out of the man of old, and the coming into this newness of life; hence, why it is said, "From this time forth," or, "from the time you became a pilgrim." Yet, this pilgrimage is what the psalmist seeks to end, and looks up to Zion that the pilgrimage be made complete. So then, we conclude that there must be a time when the pilgrimage itself is a "going out of", and has a completion by "a going into." Yes! This is why it ends with "even for evermore." The psalmist's complete deliverance is the going out of this pilgrimage and the coming into Zion. The Christian's pilgrimage, and ultimate deliverance, is the going out of the pilgrimage, and going into the life eternal...the life "for evermore." The completion is being in Zion where the LORD did place His [then] earthly seat. The completion is being in heaven, because of being with Christ, seeing heaven is where He is seated. Although many things, supernaturally of God, get us there, sovereign power (as the psalmist mentions, and as Paul mentioned in Ephesians) is not to be forgotten nor rejected (it is, after all, part of the revelation of our placement and how we get there) as one very important attribute of Him that doth get us there; and therefore, doth preserve us until this completion.

### The SECOND BOOK of SAMUEL

The First Book of Samuel ends with the death of Saul. Though the kingdom had long been rent from him and given to David, it had yet to see physical fulfillment. Therefore, the Second Book of Samuel is the kingdom, through Divine sovereignty, established under David.

In the First Book of Samuel, we went from being under judges to being under a king. We likened this, spiritually, from being under the Judge to being under the King, by Christ's placement as Saviour, Mediator, and King in our lives. We ultimately mirrored this in the fashion of the heart of David, a type of Christ.

The Second Book of Samuel is the sovereign order of God to establish the kingdom in David, magnifying David as His choice by such sovereign order, and the kingdom order under David. David organized a fine functioning kingdom that pleased God. We shall mirror this to Sovereign God establishing Christ's kingdom in place, and the order of the kingdom under Christ. We shall see that all this sovereign order to establish Christ's kingdom was to magnify Christ, which is the purpose for God's sovereign order; therefore, this is God's purpose: that He (therefore, His Son) would be glorified. The hard truths of God's sovereignty in Divine order will always root back to that purpose, just the truths of God's sovereignty in Divine order to establish David rooted to the purpose that David (from whence is the line of Christ) would be magnified prosperously.

The sovereignty of God is the main devotional theme; that this sovereignty (whether we like it or not) is exercised that God's choice and kingdom be established and magnified; that this being God's purpose, He will sovereignly accomplish to magnify Christ, and that Christ's purpose to magnify the Father in the order, reorder, reconciliation, and justice to the Father in the kingdom given Him, will be sovereignly accomplished as well. David did set order, reorder, reconciliation of the people to God, and justice of God, in the kingdom given him...and what made him a fine king in this kingdom given him; and Christ did and will, sovereignly, do the same...and what makes Him the King of kings, the Son of whom the Father is "well pleased."

### Day 111

Chronological Bible-in-a-year Reading:

II Samuel 1-4

Application Reading:

II Samuel 4:5:12:

And the sons of Rimmon the Beerothite, Rechab and Baanah, went, and came about the heat of the day to the house of Ish-bosheth, who lay on a bed at noon. And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped. For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and took his head, and gat them away through the plain all night. And they brought the head of Ish-bosheth unto David to Hebron, and said to the king, Behold the head of Ish-boseth the son of Saul thine enemy, which sought thy life; and the LORD hath avenged my lord the king this day of Saul, and of his seed. And David answered Rechab and Baanah his brother, the sons of Rimmon and Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul of all adversity, when one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I would have given him reward for his tidings: how much more, when wicked men have slain a righteous person in his own house upon his bed? Shall I not therefore no require his blood of your hand, and take you away from the earth? And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron. But they took the head of Ish-bosheth, and buried it in the sepulchre of Abner in Hebron.

The Divine sovereignty of Providence is to be accredited for the establishment of David into the kingdom. Saul was murdered, which established David as king of Judah; then Ish-bosheth was murdered, which established the rest of the tribes under David as well. Wickedness happened that David's kingdom was established. Therefore, to say God sovereignly established David is to say God used the reprobate to accomplish His will. This is not entirely impossible to understand: God used the reprobate heart of Pharaoh to accomplish His will, being: that He would be sought by His people Israel; that He would be known of His people Israel that He is Almighty God, and they should trust Him because He is; that all would know there is Him and none else. Yet, God punished the reprobate Pharaoh for being reprobate.

The heart of the king is the hand of LORD (Proverbs 21:1). God is sovereign over the reprobate, even over the reprobate king, as we see with Pharaoh. Yet, God did not only overturn Pharaoh by His hand over Pharoah, but God used Pharoah, inclusive of Pharaoh's wickedness, to accomplish His purpose.

Romans 9:17:

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

If the heart of the king is in the hand of the LORD, then so it is with all. He will often use the reprobate to accomplish His will, though hold the reprobate accountable. He will use said reprobate, quite similarly, for the same purposes He used Pharaoh: that by the oppression, His people turn to Him; that by His mighty hand shown to save them, His people love, fear, and trust Him; that He would be magnified as the only God, and abase the false god of men; that even the predestined would be called to Him by such abasing of themselves (just as Israel called to Him when Pharaoh, by God, abased them) in the magnifying of Himself as Almighty and Holy God by said sovereignty. Adding to this, as we see with David, God's sovereignty over the reprobate is exercised that His chosen kingdom be established. Actually, the all of God's sovereignty exercised over the reprobate can essentially be for this purpose.

We clearly see that God used the wicked reprobate for establishing the kingdom under David. Yet, God held the wickedness punishable...even the exact wickedness used! David held the wicked men who killed Saul and Saul's son accountable, even though it was these precise wicked dealings of these reprobate men that fulfilled God's purpose.

God uses the reprobate—and can—because He is sovereign. God punishes the wicked reprobate, even though He used them, because they are wicked reprobates. God does not have to turn a heart wicked, but a heart already is wicked, and that is why it is punished—not because God made it a certain way, but that it _is_ a certain way; and even though it is a certain way, God still can and will use it, because He is sovereign. God sovereignly will proclaim He is God by still being able to use it, and will use it that His kingdom is established...as was established under David, and ultimately established under Christ. This is why even God's sovereignty over the wicked is exercised over the wicked. Using the examples of God's sovereignty over the wicked in the Bible, we know that God exercises sovereignty over them even in their wickedness to 1) form a people as His people; 2) draw such elected people to Him; 3) magnify Christ as King of those people (cf. His sovereignty to bring David as king, and king of His people); therefore, having a people and having Christ as King, having a kingdom...resetting an order the wickedness once ruined. O how majestically divine in wisdom and sovereignty is God to use the same thing that marred His kingdom to set it back in order!

Romans 9:18-23, in the quotations, says, "Therefore hath he mercy on whom he hath mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault?" He finds fault because despite Him using the wicked heart, and although it even helps complete His purpose, the heart is wicked. He is just so high and sovereign (truly, God) that He is still able to use it. "For who hath resisted his will?" None, because He is sovereign. He is so sovereign that even despite the wicked, His will still comes to pass, and He will even use ("will") them that it will. Even Satan and man who tried to ruin His will (original sin) of having a perfect people cannot ruin this plan, and He uses said wickedness that that plan is back in order. The wickedness that took a people from Him is the same wickedness that brings a people to Him. "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?" God did not make you thus reprobate and wicked, but used this exact reprobate wickedness that took a people from Him to bring a people to Him, because, again, He is sovereign to do so. His will to have a people and kingdom made of them will be accomplished. None can, though they had tried, resist that (v. 19). "Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destructions: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared for glory." That is His purpose in using the wicked: He will use those already-wicked reprobate, who He will (or did already) set forth His wrath upon, to bring forth a people He beforetime (predestined) prepared unto glory. Or, in other words, to establish a people that wickedness took from Him, a kingdom that wickedness from Satan and those people took from Him...and that reestablished kingdom being in Christ. By using the wicked, God prevails—as they are just puppets to bring to God what was attempted to be taken from Him in wickedness. God uses their own devices (that is, wickedness) that were against Him, and for themselves, to be _against them_ and for Himself (by establishing a kingdom and people back to Him). It is "against them" because they will be punished for it. Hence, God recompenses the root of that evil, by making it repay Him what was lost, all the while repaying itself (evil) with itself (its own evil) by its own punishment. This, and infinitely more, is the wisdom of God.

The wicked are punished because they are wicked, and God, though sovereignly using the wicked for this purpose, will still hold them to death, because it was where they were headed anyway. Therefore, the people God established in the kingdom in Christ, do know that they are vessels of mercy, grace, and love, because they deserved that death too. It is pure grace any of us are saved. God is just if we are all punished for our wickedness, whether our not He uses that wickedness to bring forth a kingdom in sovereign order by establishing Christ and a people for that kingdom as vessels of His grace.

If you are elect, let it be known that God moved greatly and sovereignly to place in order the establishing of Christ's kingdom, and moved greatly and sovereignly to establish you in it. Let that sovereignty speak to you on what heights God went to establish Christ's kingdom, to seek you out, to draw you to seek Him, to have you see His mighty hand in this sovereignty that you may trust Him, and to trust Him. We can trust in this sovereign and wise God. That sovereignty is a comfort to the elect vessels of His grace.

### Day 112

Chronological Bible-in-a-year Reading:

Psalms 6, 8-10, 14, 16, 19, & 21

Application Reading:

Psalm 19:

The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto night uttereth speech and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. The law of the LORD is perfect, converting the soul: the testimony of the law is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? Cleanse though me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

" _The heavens declare the glory of God; and the firmament sheweth his handywork."_ The Psalm starts with the existence of God, and further supports this through verse six. The whole of this world and its universe is to declare the glory of God. I dare say, by the words of the psalmist and the words of the Lord Jesus Christ in Matthew thirteen, that said creation and its orders tell us not only the existence of God, but the order of God, who this God is, how He operates, and His kingdom. Take for instance, the dandelion. It is the most lowliest of flowers. When it dies, it brings forth many seeds, and only does this when it has died. Such seeds many children, by the wind of their breath, blow upon to make a wish; or the wind itself blows the seeds, and the seeds are further spread. These seeds, blown around to be settled upon the ground, reap more dandelions. Such we can liken unto the humility and lowliness of Christ Jesus. In His death, and by the breath of God (the Word) and the wind (the Spirt, see John 3), many further sons are made, planted on the ground and sprout to be humbled (by this grace given them) as the One from whence they came from—like newfound humbled dandelions who, by breath or wind or both, came from a humbled dandelion itself.

" _In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it:"_ The sun is adorned with such light, strong as a bridegroom to come forth and take on its office—which, the office of the sun is to rid the darkness and bring heat. It fails not to do so, and does so with eagerness of a bridegroom. Such bridegroom and sun further declares the order of the creation to declare the glory of God, or in this sense, specifically declare the glory of Christ in His offices as Bridegroom and Sun of Righteousness: the Light never failing to strongly rid the darkness.

" _...there is nothing hid from the heat thereof._ " Ah, yet another thing the sun does is provide heat, which brings us to the law in the following verses. The sun, initial to describe God in Divinity of glorious Light from which no darkness can come in contact, but said Light utterly consumes the darkness; and the law describing God in morality, which said morality (the law) is likened to the sun's heat. His appearing brings forth heat of morality from Himself that would utterly consume immoral man, just as the sun's coming brings forth heat. You cannot have the sun without its heat, but such heat in closeness would consume you. Therefore, we must be far from the sun, and it cannot come in contact with us. God's divine attributes come not without His moral attributes—therefore, for Him to come, the law comes with Him. Yet, the law (within, showing God's morality) consumes man, because man is immoral. Therefore, God and man cannot come in contact, lest, as the sun's heat does to us, man be consumed in an instant. Yet, Christ having fulfilled the law, and in Him all fullness dwells, has become that Sun of Righteousness—because He is likened unto that sun which is descriptive of God's own Divinity (its strength, light, and faithfulness, etc) and morality (the law cf. the sun's heat), because He is equal to God in this manner. He is God Himself! Yet, by the incarnation of His taking on our nature, and still keeping His Divinity (being God and man) for the imputation of this nature (the man side) fulfilling that law (the God side), and also with paying the eternal debt righteously owed against an eternal God with His eternal self, filling the eternal gap with His eternal self, He has both saved us and reconciled the eternal gap (because He is eternal to do so) between man (because He was man) to the Divine (because He is also Divine), which would otherwise be consumed by that heat/by that morality of the law that comes with the Divinity of God.

" _The law of the LORD is perfect, converting the soul..."_ The law is perfect, as it describes the perfect morality of the LORD. Many statues are within the law, but are branches from the two parts of the law that Jesus advised: To love the LORD your God with all that you are, and to love your neighbor as yourself. Let this be known that this is God, morally. Morally, God does act in all His moral attributes because 1) God loves God first; and 2) He loves what He created because it bears the image, or signature, of His hand. This is two-fold: 1) A love for that creature (man) He created to be in the image of Himself, because it is an image of Himself; and 2) a strictly benevolent love, which is extended since the fall. To the first, He loves the creature because the creature is the image of Himself...or was meant to be, but for the fall... Hence, the image of Christ: He has that creature He loves as Himself to be in the image of Christ (who is the image of Himself). In Christ, the Father loves the creature as He loves Himself. If the Father loves you, it is that He loves with a love that He Himself has for that part of Himself [in His Godhead] that is Christ. This is the love of the Father, He loves His Son (and sons by Him, His restored creatures) as Himself; and since the fall, considering there wasn't an immediate wake and judgment, we see a love of the Father that is strictly benevolence, compassion, and goodwill – but the first is only to Christ (and the Body of Christ as partakers through the Holy Spirit), for God does not love all in the same love that is bestowed in Christ [inclusive of His Body], who is the perfect image of Himself [and the Body who will be in image of the Son]. We must divide this and understand it, because to say that God loves all, and loves them all the same is to say God even loves Satan and loves him as He loves Christ [and sons by Christ], which is absolutely false.

" _Who can understand his errors?"_ The fall is that man, attempting to be like God, takes on God's morality as his own, and loves himself first, as God loves Himself first (God's morality shown in the law). This is original sin. The law is set in place to bring us to the end of this gross error, the end of ourselves. We will now see the love of the creature restored, in the love of the Son. By Christ, the law converts us to bring us to the end of this self-god mentality of a rebel in original sin. Christ shows the only way man can abide by the law (the morality of God, instead of trying to be as God) in His fulfillment of the law. Christ fulfilled the law and showed us how to honor God's morality (love to be first to God), in taking on and overcoming our nature, by 1) loving God; and 2) loving His brethren. How did He do this?...By denying Himself for these. He loved God more than Himself that He gave Himself to God for vindication; and gave Himself for His brethren as the payment of that vindication of the countless sins that formed from the self-god (trying to be as God the Father) sin. He denied Himself to both God and brethren and fulfilled the law, and our example of how we can in Christ: deny ourselves. We cannot love as the Father (love ourselves) because that would make us equal to God, and back to original sin. We have to love like a Son, love like Christ: love more than ourselves/deny ourselves. That is the new creation; that is, a creation in this image of Christ. By Christ, the law converts us, because Christ, who fulfilled the law, converts us to Himself. The law brings us to the end of ourselves and follows Christ in this manner. It is restoring a God-centered conversion, rather than a self-centered rebellion. This is the love of the Son, the love Christ restored back with Himself, and thus should have been the love of God's creature (and is, for those that are in Christ) that he would deny himself for a Father whose love is enough for him [that he needn't have a self love for himself], seeing He loved him as He loves Himself. The Trinitarian love is something that is complete and completely infinite. We cannot fully understand this love, but through Christ we are partakers of it; and by His example, are shown how we continue in it.

" _Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer."_ Our Redeemer is accredited for such imputation of His righteousness upon salvation, and imputation of Himself unto conformity (His Spirit given for this, and the heart of stone being gone for His heart given that loves God and His neighbor, as in the law). This imputation of His righteousness is by His redemption. This transformation unto conformation is by His strength. Therefore, He is our Strength and our Redeemer; and by Him as these, our words and heart are acceptable in the sight of the LORD.

### The FIRST BOOK of CHRONICLES

The name of this book was taken from the Latin term used by Jerome. In the Hebrew, the title would be translated as, "The words of the days." Both describe, precisely, what is written in this book. It is a registry, journal, and chronicles. The registry of this book includes genealogy from Adam unto the nation Israel, to a chronicled journal of the monarchy of Israel under David, even to a registry journal of those immediate returning exiles after the Babylonian captivity. Considering this book is a short chronicle of events (the becoming of persons) from Genesis unto the books of the Kings, you will find many repeats of the books of the Kings and the books of Samuel; however, First and Second Chronicles will give you more of a theological view, as opposed to the experimental view through First and Second Samuel and First and Second Kings. It is beneficial to study Chronicles side by side with the books named after Samuel and the books of the Kings.

The scribe Ezra is considered the author of this book, and is believed to have been written nearing the complete end of the exile from the captivity. Considering Ezra came back to Jerusalem to teach the people God's laws, and so that the land would be properly redivided, the book makes perfect sense as to its genealogical registries, and theological facts given.

### Day 113

Chronological Bible-in-a-year Reading:

I Chronicles 1-2

Application Reading:

I Chronicles 1:1-3:

Adam, Sheth, Enosh, Henoch, Methuselah, Lamech, Noah, Shem, Ham, Japheth.

It is difficult to read through these first two chapters of genealogies. One may often find himself skimming over them as quickly as possible, and getting back to a story of a chronicled genealogy. Yet, these chronicles of man's genealogical history were, by inspiration of the Holy Spirit, directed to be a part of the Revealed Will of God. This is the Word of God, and within it God wishes us to see where man does come from.

We see from Adam came Seth, and then a lineage of sons down to Noah, then the flood, then a lineage that formed the world. From Noah came three sons, each of which were given a prophetic word of purpose: Cursed was Canaan (of Ham), who would serve his brother Shem; Japheth would be enlarged and dwell with Shem, Canaan (of Ham) also serving him due to this; blessed was Shem and the LORD God of him (Genesis 9:25-27). Many nations are formed from these three, but it is generally divided that the lineage of Japheth is accredited for European settlement, Ham for African settlement, and Shem for Asian settlement. However, they each have a middle-eastern root as this is where they began. We see example of this with the noted Philistines, descendents of Ham; and the Canaanites. More so, we see this with the Semites.

Abraham is the focused Semite, a descendent of Shem. Of him came many other divisions of the Semites; namely, Israel and Ishmael (or, the Arab). Through Abraham, we see Noah's prophetic word come to pass, in that we see the Canaanite (of Ham) serving the semite (of Shem) – in this, Ham serves Shem. Even when they weren't being used for some benefit or tribute, they were used to serve the Semite (in this case, Israel) by the affliction that brought them back to God. In this, they served them, as anything that brings us to God performs a good service toward us.

We can clearly see that we are found somewhere in this genealogy, said genealogy that started with one father: Adam. Yet, not entirely true, as Adam even had a Father himself: the One True God. Adam was the son of God. Then came the fall, and those in Adam became sons of Satan (seeing this sin nature begat from Satan), though creation of God. Coming from God, let us reverence Him as Creator of us. Coming from Adam, let us see the nature of ourselves, no longer sons. Let us be found to be reconciled sons by the Son, who is that True Firstborn-among-many-brethren of the Father, that we would not only have God as our Creator, but God as our Father.

### Day 114

Chronological Bible-in-a-year Reading:

Psalms 43-45, 49, 84-85, & 87

Application Reading:

Psalm 84

Often in the Christian walk, we find ourselves mournful. We want certain things, and often God teaches us a greater lesson in the contentment of having Him. "My grace is sufficient for thee," as the Lord Jesus told Paul in regards to a thorn in his flesh that obviously mourned him, for he sought the Lord thrice for its removal. We can, partially, understand the earthly, carnal, things that God would refuse us, because He is so much more. Yet, how about the things that pertain to God, and He still refuse us that opportunity or service? Our naturally idolatrous hearts deceive us into earning God's grace that we often think we must serve Him more that His favor part not from us, or that He would be pleased with us. The truth is, God is pleased with us of His own grace. Hence, "My grace is sufficient for thee." Attempting to earn grace is a deceitful thing we often do and don't even know we are doing. By climbing higher upon the servitude hierarchy (i.e. from Sunday school teacher to Pastor; or from teaching children to teaching adults) against God's placement of us, we make men our idols by seeking their favor when we already have the favor of God; or we make ourselves our own idol/god by doing more things to make us feel good about ourselves, patting our backs as if God's favor (and therefore, satisfied with whatever small or big placement He places us) isn't good enough. Praise God for His firm hand that works for us when we have hearts that work against us (and against Him in the sense of earning grace and idolatry) – even when we can't see that, and think it reverse.

Psalm eighty-four is a psalm for the sons of Korah. Korah was one of the descendents of Levi; however, not the priesthood, only Aaron's descendents could be this. Levi had three sons: Gershon, Merari, and Kohath. Of Kohath came sons, Korah and Aaron both being descendents, but from different sons of Kohath (Aaron and Moses sons of Amram; Korah son of Izhar; Izhar and Amram brothers of their father Kohath). Numbers three and four tell us of Korah's responsibilities as being Levites, set aside for service to God. Kohathites were responsible for the care, use, and transporting of the tabernacle and its sacred, holy articles as a part of God's dwelling place; however, only under the supervision and appointing of the priesthood. As well, when the camp moved forward, the rest of the Kohathites (to include Korah) were to bear the transporting of the holy articles; except they couldn't see them, lest they die. The priesthood of Aaron and his sons could only see these, and had to cover them with special coverings, then the rest of Kohath (Korah included) could come bear the items. You see, outside of the priesthood, there still stood a place in service for the rest of Kohath: they still served in His courts. None other but a Levite could do this; and though they were not the priesthood, and had to bear the items they couldn't even see, they still had the privilege of being set aside to serve in God's courts. Korah, unsatisfied with merely servicing the courts, says to Moses and Aaron, "Ye take too much upon you, seeing all the congregation is holy, every one of them: wherefore then lift ye up yourselves above the congregation of the LORD?" (Numbers 16:3). Moses tried to plead with Korah, saying, "Hear, I pray you, ye sons of Levi: Seemeth it but a small thing unto you, that the God of Israel hath separated you...to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?...seek ye the priesthood also?" (Numbers 16:8-10).

I wonder how many of us see that it is a small thing that the Holy LORD God has separated us from those of His wrath, and brought us near to Himself, and serve Him by being the praise of His glory of grace? If we actually serve in His courts, that we see it a light thing He calls us to be a Sunday school teacher, that we seek the priesthood also? Or, is it a small thing to be ministering to our children by God's placement of us at home, that we seek an actual Sunday school? For what reasons do we seek this? Are we earning grace, validation of why we found grace, need men's favor, or need our own favor?

Korah was consumed for their rebellion in this matter. However, God must have, by His own mercy, spared some descendents—after all, Psalm eighty-four was written well after Numbers. Let us remember that God's mercy is not earned, for certain neither is His grace. We, as His creatures, always see His mercy (Psalm 145:9); and as His separated elect, see His grace – and these are by none other than His own hand. As for Korah, it appears they learned from their ancestry, and found themselves most privileged to be serving at all, even if it was just in His courts...for it was a privilege to be His.

How amiable are thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God. Blessed are they that dwell in thy house: they will be still praising thee. Selah. Blessed is the man whose strength is in thee; in whose heart are the ways of them. Who passing through the valley of Baca make it a well; the rain also filleth the pools. They go from strength to strength, every one of them in Zion appeareth before God. Behold, O God our shield, and look upon the face of thine anointed. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

### Day 115

Chronological Bible-in-a-year Reading:

I Chronicles 3-5

Application Reading:

I Chronicles 4:9-10:

And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow. And Jabez called on the God of Israel, saying Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.

Jabez was a man in which sorrow is his namesake. He was born in it, and whose own mother continued to bear him in it. He was a known doctor of the law, and of such excellent reputation in such that produced the drawing of many to him, that this ascribes for a town named after him (I Chronicles 2:55). With the handling of the law, we can see how sorrow seems to follow even after his birth in sorrow. Yet, he was more honourable that his brethren, and we shall see why.

The prayer of Jabez is known to speak generally of his life, or particularly of a season. Particularly, it is believed this prayer accompanied a time of war with the enemies (the Canaanites) within the territory he dwelt. "Enlarge my coast." The first part of the prayer says, "Oh that thou wouldest..." In the Hebrew, it is more rendered, "If thou wilt," so that this prayer is not to just ask for something, but to ask for it _if_ it is the will of God. So then, let us dive into the will of God in such matters. We must remember that the utter riddance (which started in Joshua's campaign and was to be continuous after his death, but was not) of such enemies within that territory of the Lord's, that He gave them, was commanded by the Lord. We must also remember that God commanded this to be done so that the children of Israel would be kept from evil. Friendship with the world is to be at enmity with God, for the world is the enemy of God (James 4:4). The enemy of the Lord cannot dwell in that which he calls His, and must be rid unto death. We also know that praying that which is in the will of God (and it is, for He spoke it to be done), would be granted. Therefore, in such continued war against the Canaanites, God granted it to him, for God had made it clear that what we said was His will, and we saw why. If God would grant this, Jabez knew that blessings would be a part of it: it would enlarge his coast and keep him from evil – as it would rid the evil that was within his coast. Keep in mind that this was actually God's coast as it was His land He gave to His people, something they took way too lightly, that evil abounded in their (the Lord's) territory. Jabez referencing back to the will of God (which happens to come with blessings), and reverencing the law unto his own sorrow that reflects to the manifested truth of his sorrowed birth, is part of what makes him an honourable man.

We cannot look at this prayer generally, unless it is also spiritually. Jabez ends his prayer with, "that it may not grieve me." A word study will show us that the word _grieve_ comes from _sorrow_...the same sorrow that he was born unto. Notice the evil it is that would produce grief in him; yet the grief is from his born sorrow. Essentially, the petition may be spiritually said, "Let me not experience the grief which my name implies, by the sin which shall grief me." Therefore, the sin is that evil, which causes that grief, which is from the sorrow. We are evil in our hearts (Genesis 6:5), and that is from this sorrow-of-a-condition that we are born unto, and we do reap the grief of it. Nevertheless, if You will, (not my will) keep me from it; that is, rid this enemy in your territory, said territory that I dwell within...rid me of myself, that it may not grieve me, that I may not have the reflection of my own namesake and that which I was born unto. See if God also will not pierce you of this enemy, and eliminate it from his territory. Pray the Lord grant this petition, that your own evil may not grieve you, because to keep this enemy within your dwelling would indeed grieve you. You would reap that grief by evil within because it is the result of such sorrow you were born unto – it is your namesake. O that it might bless you indeed to be rid of yourself and this enemy of God be exterminated! Indeed it shall, for to lose one's life, have one's self be utterly killed and made dead, the same shall save themselves.

You have been made dead with Christ, Christ having taken your sin to the grave of its consequences. Therefore, you have been raised to walk in newness of life, and free of it this sin, its evil, and what it reaps as its consequences. Do not resurrect that enemy of God which has been made dead with Christ. Pray God bless you indeed to continue to destroy this enemy from your dwelling, and His territory, by dying daily.

### Day 116

Chronological Bible-in-a-year Reading:

Psalms 73, 77-78

Application Reading:

Psalm 77:13-17:

Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. If I say, I will speak thus; behold, I should offend the generation of thy children. When I thought to know this, it was painful for me; until I went into the sanctuary of God; then understood I their end.

" _Verily I have cleansed my heart in vain, and washed my hands in innocency."_ The sentence speaks of religion which we use for the cleansing of ourselves unto holiness. It is in vain, for we cannot do this, and the more we strive more into holiness – that is, the more we look unto the God who is this holiness – the more we find ourselves utterly filthy. There are many examples of this in the Bible, we will take some into account. Daniel falls before such glory, saying such vision has caused that "my sorrows have turned upon me," (Daniel 10:16). Isaiah cries, "Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of people of unclean lips: for mine eyes have seen the King, the LORD of hosts," (Isaiah 6:5). It appears that looking upon the glory of the Lord in all His holiness comes both as a mirror and a light. It is through His reflection and His holiness that we see ourselves in our unholiness, which His light exposes. I would not know a shirt to be off-white until I saw a bleached one next to it. Therefore, having a bleached one next to it, the one I have is not white after all, but falls short. A cubic zirconia may look like a diamond, but put it next to a diamond of the highest clarity, and you shall see that false diamond for what it is.

" _For all the day long have I been plagued, and chastened every morning."_ This is not the more I strive for godliness and holiness, the more I am plagued and chastened – but the more I strive...the more I _realize_ I am plagued and chastened. Yet, the psalmist is speaking of those around him as well, they plague and chasten him. Thus it is as with Isaiah speaking not only of himself, but of the people! "I am a man of unclean lips, and I dwell in the midst of people of unclean lips." I know this because "mine eyes have seen the glory" (this is, inclusive of His holiness and who He is that we reconcile in the human's actions as godliness) "of the LORD." Look at me, woe is me! Yea, and look at them, we are as the same. Not only am I plagued and it chastens me, but so are they, and the recognition of it is like unto a double chastening: my own plague first chastens me, and the people's plague also chastens me, for all is against this holiness.

" _If I say, I will speak thus; behold, I should offend the generation of thy children."_ If I shall speak how we are plagued and are in vain, I would offend these people. It is hard to grasp what the psalmist is saying, and can only be done with spiritual eyes, ones that see the glory of the Lord in godly wisdom and knowledge (that is, the knowledge of God that we should be striving for, per Ephesians 1:17) that _does_ bring forth sorrow (Ecclesiastes 1:18). However, we can further see that this is likened unto the same feelings of Jeremiah in his reference to being 'the weeping prophet'.

" _When I thought to know this, it was painful for me..."_ We will reference Jeremiah again. Jeremiah came into the knowledge of the holiness of God, and that said holiness would, by its perfection, have a just vindication. The people would be judged, and they were. The difference between the two is that the psalmist discovers this in seeking for holiness, while Jeremiah was chosen by God to have the revelation. In actuality, there is no difference, as we know that God chooses us; therefore, we would not seek Him (though we are commanded to) lest He draws us. Upon revelation given to Jeremiah, he says, "I will not make mention of him, nor speak any more in his name," (Jeremiah 20:9). It pained him, for the people hated him and the revelation set them against him. Not only that, but the revelation (as it did for Isaiah, Daniel, and the psalmist) set his own self against him. Therefore it pained him, his own plague and the people's plague chastened him continually. Yet, the difference between the two is that the psalmist didn't speak, but Jeremiah did. Jeremiah says, "But his word was in mine heart as a burning fire shut up in my bones, and I was weary for forbearing, and I couldn't stay," (Jeremiah 20:9b). So what did he do? He spoke, and was more chastised: life threatened, starved, athirst almost unto death, in a dungeon a few times. It is the path of true godliness in discovery of holiness that those who strive for this seem to bear a cross, while those who do not strive for this wisdom and true godliness in His holiness bear pleasures. The people of God upon this journey of holiness, by seeking Him and godly wisdom, must go by the direction of the Lord: do I speak or do I not? One here did, and one didn't. We shall why the psalmist didn't.

" _...until I went into the sanctuary of God; then understood I their end."_ The psalmist, upon the revelation of God's holiness, the same revelation that caused him to be afflicted of his own self by the realization of his own plagues, made him to understand their end. This holiness, by perfection, gets vindicated. God doesn't have to do anything and He would be vindicated just by showing up. We see this when He shows up in the sky of our corrupt atmosphere to bring the ten commandments, and the sky is breaking forth in lighting. We see this when He tells Moses no man can see Him and live. We see this when He tells Moses and Aaron to stand aside that He may come forth that the people be consumed in an instant. Therefore, we see by God simply appearing in all His fullness, He is vindicated – just by showing up. He is that holy, and unholiness can have no part of Him. His presence is not without His holiness; and since this is a perfection, His presence vindicates. Therefore, God has done a great work of pure mercy and grace to save the unholy against His own holiness, that they might be in His presence. From the atonement of Jesus Christ, to the conformity by the Holy Spirit to His holy likeness, and all Divine wisdom that is accredited for the fullness of plan pertaining unto, God is absolutely to be exalted! In this, God is not only perfectly holy, but He is perfectly gracious, and perfectly merciful. He did not have to save a single person. His holiness is just to be vindicated of the plague of all people, because all have perverted it. To some, this is their end. The psalmist understands this, and is not angry with God. Why? Because God is just in doing so, and God is the One who has longsuffered with His own vengeance, by His mercy and grace. Realizing that God is right, and we are wrong, that He is the "I am", and we are the "you aren't", is vital in coming to salvation; and by this, a man sees God is right and, therefore, the end of the wicked is just.

The Psalm ends with this verse: "It is good for me to draw near to God: I have put my trust in the LORD God, that I may declare all thy works." Let us not forget ourselves here. Upon seeing the LORD God in the sanctuary as true holiness, he realizes what will be the end of the wicked. If you do not understand the just end of the wicked, seek the Lord in His holiness. It is good that you draw to Him in this sense, for it will deal with you as well. We are all the plague of those wicked people as well. We are that off-white shirt and cubic zirconia. What is a man to do in such presence? A man is to be drawn to the end of himself and realize it is not himself who can make him holy, but it is the LORD God who does. Therefore it is good for me to draw near to God, for it lets me see my filth in the light of His glorious holiness, it brings me to the end of me, it makes me put my trust in Him who has cleansed me utterly, it makes me to magnify Him who can cleanse me. Aye, look at how much He cleanses to be spotless before a Perfect God! Therefore, putting myself aside, for I cannot cleanse myself nor make myself conformed unto holiness, all I can declare is Thy works. "It is good for me to draw near to God: I have put my trust in the LORD God, that I may declare all thy works." You may fret to drive closer to God, for you do not want to let go of the darling of falseness that you are, as His holiness shows you the absolute filth of your reality, but let the seeking of Him be used it magnify the Lord Jesus, that in Him all fullness dwells. So full is this fullness that it can take one filth and make it pleasing in the eyes of His Holy Majesty.

### Day 117

Chronological Bible-in-a-year Reading:

I Chronicles 6

Application Reading:

I Chronicles 6:31-32:

And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest. And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.

David was an outstanding organizer his kingdom. There is none other this can be accredited than Divine inspiration of the Holy Spirit; and none other it can be likened to than Christ Himself as King. By the direction of the Holy Spirit in such organization of the kingdom, David gives us a physical picture of how the Kingdom of Christ is set up with all the members of His Body. Though, do understand, we can only liken it, and this is not the exact perfection of organization by an Infinite King.

Let us first bring to mind that God is perfection and He loves perfection. Since God is perfect, He is purposeful; and since He is purposeful, He is organized. He is not a God of distortion, but a God of wisdom manifested in purposeful perfection that is awe-strikingly organized.

We see such manifestations of this Divine wisdom just by looking at His creations. We live in a world where science has discovered operations are by laws; purpose is found for all creatures, that, together, these creatures work dependent upon one another. None is created without purpose in this circle of life, and no law stands that doesn't hold it all together. No season comes around that isn't needed, no day is without night, and there remains none of these that aren't absolutely purposeful and vital to life. Single in on the human body, and find that you possess no part of you that isn't for a purpose; and that each part is positioned perfectly organized for the purpose of...you. From the purpose and position of your eyelashes, to that of your spinal cord, to the toes you have for balance and the fact that you have five of them on each foot.... Yes, Lord, You have made, by Your Divine wisdom and love of perfection, an amazing creation! The mere fact that anatomy and physiology of the body is a science, and the fact that science is perfected in laws, declare such organization (and that it is a perfection thereof) of our God. I am not speaking scientology. I know nothing of the organization. What I am saying is that the world claims science is a perfection (perfection that is not without an organization and purpose for a perfection). No – God is perfection.

Another place we see such manifestations of Divine wisdom, with purposeful perfection, in awe-striking organization, is in the Word of God. God is very consistent in His Word, not just in fundamental truths (i.e. atonement for sins has always been blood, from the first sin until the atonement by the Lord Jesus Christ); but also in other things more metaphorical and symbolical, like numbers. If even symbolism is organized and purposeful by God, how much this proclaims such a perfect God who loves perfection and organization!

In this passage, we see David's institution of organizing the praise team ("set over the service of song in the house of the LORD," v. 31) around the ark. They ministered with singing. He instituted this when the ark was brought from Obed-edom and placed in the tent he erected. It was instituted until the actual temple was built in Solomon's time, but remained a permanent institution, and was ever re-instituted after the Babylonian captivity.

David's organization came from him choosing the three sons, _many_ generations later, of Levi for this service. Levi's three sons were Kohath, Gershom, and Merari. In David's time, he had Heman (son of Kohath), with Asaph (son of Gershom) on his right, and Ethan/Jeduthun (son of Merari) on his left hand. The Scripture says called them brothers. They are brothers, as their fathers centuries earlier were brothers Kohath, Gershom, and Merari. They each stood in their own office, but they stood together to minster to the people with praises.

We each, as different members of one Body (and that Body is Christ's), have different offices we are called to stand; and different gifts accordingly. However, no matter our office, we do stand together in this one service, which is likened unto this Old Testament praise team and their standing together to praise. Aaron and his sons were the priests, but the brethren of Aaron (the sons of Levi) were incorporated to praise. The Lord Jesus Christ is the High Priest, but we that He calls brethren, are incorporated to be the praise of His glory of grace (Ephesians 1:6)...and that is where we, though different in our offices, stand together.

The institution, without doubt, was inspired. See how consistent and perfectly organized God is? -- As, on a spiritual level, this exists even today.

### Day 118

Chronological Bible-in-a-year Reading:

Psalms 81, 88, 92-93

Application Reading:

Psalm 93:

The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. Thy throne is established of old: thou art from everlasting. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.

" _The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. Thy throne is established of old: thou art from everlasting."_ The LORD is clothed with majesty and strength, He is clothed with...Himself. He did not take such as these that clothe Him from a wardrobe, as you and I do physically and even spiritually. He is the everlasting self-existent God, none add to His Name or Being. He is, of His own accord, His Majesty and the Strong One. Elohim is the first Name God revealed of His in the Bible (Genesis 1:1). This Name itself means, "Strong One; Faithful." So it is that God is faithful because He is everlasting – He is the same yesterday, today, and forever. So it is that God is the Strong One because He is self-existent from everlasting unto everlasting. In this, God is His Holy Majesty, as the verse says, with a throne. To those that we dub majesties on earth, we equally call them sovereigns, as it expresses the power they have over that which they reign. God, in His majesty, is indeed sovereign, and the only One appropriate for such a high title, to rule all existence, because existence (all of it, from Himself to His creations) came of and through Him, and is all to (or, to be for) Him.

" _The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea."_ Now we see what has inspired the psalmist in such Psalm: the tempest and agitations that roar. In this Psalm, the psalmist starts and ends with a testimony of God. If we do not realize, first, that God is sovereign then we shall drown in a flood of agitating waves. Many a troubled man would like to make excuses for God, with things like His providence committing Him to heaven only, which is a partial-atheistic belief, for it believes not in a portion of God, and this portion being His sovereignty.

Can God wipe this out? Sure He can, but will He? Let us remember what is in line here, and that is God's glory. The people of God handle Romans 8:28 and think what is in line is their good; therefore, without seeing any good, they often invent some excuse for God, or wonder if they are grossly erring, as surely the tempest must be for us.

First, let us handle Romans 8:28 by looking at the second half of that verse and seeing the good is for those that love Him and are called according to His purpose. What purpose is this? The following two verses tell us the purpose, and rest upon God glorifying those He has called – that is, He will glorify Himself in the glory of His grace and the glory of His omnipotent sovereign power to call, justify, and glorify those to be in the image of His Son. This is the good of the people that love God – no one will argue that this is not our ultimate good, as this brings us in the likeness of the express image of God's own goodness, Christ Jesus – and this is of God's own glory through God's own glory and to be for God's own glory (see first paragraph, "of, through, and to"). God's glory and the good of this elect He has called are intertwined.

The second thing we will handle is if the tempest is for us. Should we not recognize sovereignty with the tempest, we would drown in its waves; but should we recognize sovereignty of a perfectly purposeful Majesty, then we would see perchance the waves are to smooth the rough edges of a shell, or the agitation to make a pearl. Both (shell and pearl) bear this testimony of the tempest's waves and agitation, and it is no wonder that God, so perfectly purposeful, allows that we see such truths with such little creations we never think serve such a huge purpose of testimony.

The third thing we will handle is the thought that the tempest is for us, but it truly not being for us. I want to first say this is not to excuse our constant call to self-examination (II Corinthians 13:5), yet too much focus of self (as in, always crediting God's powerful works, even the reason for the tempest, to be for me) is still too much self. Self is something we have to die to...daily. Self is something we repent of, not feed. Therefore, it would do us well in the lesson to stop thinking that something is for us, and maybe think it is to glorify God; stop, even in this sense, being so self-centered, and be God-centered. Take, for instance, the tempest by means of severe affliction to Israel in Egypt. What was the main focus for the raising up of Pharaoh? Was it not that God would be glorified in His almighty powers? God is glorified, and it intertwined with the good of His people, as it freed them. Should you resurrect one Israelite of that time, who said, "That tempest of God, through Pharaoh, was for me. God severely chastised me by the hand of Pharaoh, because He hated me. If I thought, for one second, I was nuts to say that, there were more tempests even after Egypt. Yup, it was for me," would you not think that preposterous? Listen to what Moses said, "And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us," (Deuteronomy 1:27). What did God say Himself about raising up said Pharaoh? To Moses, He said, "And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go," (Exodus 3:19-20); and to Pharaoh, He said, "For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth," (Exodus 9:15-16). O how the tempest shows His power, because no matter how high it rises, "The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea." The higher the tempest, the more revealed the power of God [to rid it]. Yea, even unto the tempest of death, and God's sovereign power has manifoldly been expressed thereunto.

" _Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever."_ Creation is full of the testimonies of Sovereign God. Sovereignty is not without omnipotence. Even the order created for earthly sovereigns express that they have judicial and political power. You cannot think upon Omnipotent God without thinking upon Sovereign God. Sovereignty in its fullness is the truth of God's sovereignty. It should not be denied as to deny it is to deny a part of God (partial atheistic), and to deny it (and crediting 'free will' as if it is sovereign, which is devil-talk ) does no person any good as without a Sovereign God we surely have reason to doubt, fret, and fear. God says we are to fear none but Him, and committing to Sovereign God we would fear none other but Him. The denial, though maybe not verbally so, of God's sovereignty is a cause of doubt, fret, and fear, even in the people of God; but the acknowledgement of Sovereign God is, truly, the comfort of the elect.

The last sentence tells us that His holiness becomes His house. He is housed in holiness. All that He does, expressive upon Himself, emits forth from this. God's justice is holy, His wisdom is holy, His power is holy. Even to claim His love is to claim a holy love, for His love is holy. He is sovereignly holy.

### Day 119

Chronological Bible-in-a-year Reading:

I Chronicles 7-10

Application Reading:

I Chronicles 10:13-14:

So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; and enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.

Speaking of chronicles, let us chronicle man's sin in which likewise results in death by transgression, by elaborating on Saul's sins which resulted in his loss of dominion and death for transgression.

The text mentions three things in which Saul transgressed: 1) committed transgression against the LORD; 2) committed transgression against the word of the LORD; 3) sought counsel with a familiar spirit.

The first one mentioned is referring to Saul's "forcing himself" to make sacrifice [via burnt offering] and supplication unto the LORD, rather than waiting for Samuel for such burnt offering and supplication. He took upon himself an office that was not his, in his impatience of waiting for Samuel and caught in distrusting doubt of the LORD. Therefore, he reasoned with himself to go against God and violate His ordinance, which did not include it acceptable for Saul to sacrifice a burnt offering in taking up an office that was not his. He was already king, seek himself more? Or has being given a dominion given him a pride to make his own rules against obedience, when doubt, impatience, and dissatisfaction are factors?

The second one mentioned is referring to Saul's disobedience to demolish all of the Amalekites, including their vessels (animals) that they use for work and food. These were both the enemy of Israel and the enemy of God. Note, the enemy of God is to be the enemy of His people. Instead, Saul saved the king of the Amalekites alive, and the best of their vessels (animals) of food and work. Absolute rebellion. Sparing the enemy of God shows one's true loyalty, and that whether the loyalty is to the enemy or self, it is not to the LORD. Saul thought himself to keep the best, and even excuse it by saying it will be sacrificed unto the LORD. The LORD cannot be manipulated into reasons against obedience. Your sacrifice _is_ your obedience. He claims that in disobeying the word of the LORD, he was simply listening to the people.

The third one mentioned is referring to Saul's seeking counsel of a familiar spirit. There are many spirits out there, but only one Holy Spirit. Any which one we seek that is not Him, is completely abominable to the LORD. Why do people seek other spirits? The same reason Saul did: He didn't like the answer of the Holy Spirit. It isn't that people intently seek other spirits, so much as in their choosing to shut their ears to the Holy Spirit, they open themselves to listen to various others. Some will even excuse doing so (for reasons as stated in Saul's first sin), or worse, blaspheme the Holy Spirit and accredit such sin and selfish actions said by the familiar spirit to be the words said by the Holy Spirit.

Original sin is all that we have seen here. It is the sin of doubt ("hath God said, Ye shall not eat" or, "did God really say ye shall not eat...?" – Genesis 3:1), to feed disobedience. It is the sin of taking on an office that is not ours ("ye shall be as gods" – Genesis 3:5). Like Saul, we were already given dominion, which got to our heads that we can reason against obedience. For such sin, the dominion was removed from Saul and given to David. For such sin, the dominion (of man being representative of God on the earth) had been removed from us, and given to Christ. (*Of a truth, it was always meant for Christ, yet the Father's wisdom in things predestined and pertaining unto, are things our finite minds cannot fully comprehend, as we are not Divinity nor in our eternal state.) It is the sin of dissatisfaction. It is the sin of rebellion, when Adam rebelled against the Lord and listened to both himself and Satan, just like Saul rebelled against the LORD and listened to himself and the people. It is the sin of sparing God's enemy, which to Adam it was the serpent. It was the sin of counseling with God's enemy, another spirit other than His Holy Spirit. All in all, it is the sin of self and others (namely, the other enemies of God, whether Satan or the world) taking precedence as self-god or idol, choosing ourselves instead of submitting to God. It is the sin of free-will, which is strictly demonic. To all of God's creations, they are created by Him, through Him, and for Him. Hence, all is of His will. To say that we are free to choose is to side with the enemy of God who said the same of himself. To say that we are free to choose is to make ourselves a god (as Satan tempted, and in original sin), a thought that sprouted from Satan and to this day is still of Satan. When self gives itself a freedom to will, it forsakes an authority to replace it with itself/oneself, it forsakes God.

Yes, Saul died in these transgressions...and so will mankind. That nature came imputed to us, and remains until a new nature (by Christ) is imputed and we are made a new creation. Let Saul's testimony further allow you see that his actions are due to the imputation of Adam's nature, and why we need to deny it, die to it, crucify it, and take on the new creation of righteousness by imputation of Christ – One who did not listen to the enemy of God; destroyed [and will destroy utterly ALL] the enemies of God; did not listen to Himself, in fact, denied Himself; and One who set us right in this 'free-will' demonic and Adamic conspiracy, by His obedience of a plan set before the foundation of the world, saying to the Father, "Nevertheless not as I will, but as Thou wilt."

### Day 120

Chronological Bible-in-a-year Reading:

Psalms 102-104

Application Reading:

Psalm 104:29-35:

Though hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. I will sing unto the LORD, as long as I live: and I will sing praise to my God while I have being. My meditation of him shall be sweet: I will be glad of the LORD. Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.

" _Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust."_ Let man always remember where he came from. Even when a perfect being, he came from dust. What made him a living soul was the breath of God. This breath is borrowed; and as man cannot live without breath, this life is borrowed. Hence, yes, it belongs to the LORD, and to treat it otherwise, is to be as those mentioned in the last verse of this psalm. You have the breath from an Infinite God, and when the breath goes back to Him, let us hope that it has not returned in violation to who it came from.

The passage does much to tell us of salvation, and the joy thereof. The first part of our salvation, which is spiritual life, that makes us to be living is, indeed, the breath of God. Carcasses are just carcasses without breath. God breathed into the nostrils of Adam, and Adam became a living soul. This is physical life, and is true for all people: the breath is God's, and without it, you are just a carcass. However, in spiritual life, the Word of God, is said to be God breathed. As in, it came forth as if the very breath of God, as it was the breath of God, and it does give us life. I am speaking much deeper than the physical inspired Holy Bible you read this day, but of what was inspired for John to write in the first chapter of his gospel: the Word, this breath of God which brings forth life, is Christ Jesus Himself. Since Adam's fall, men are spiritually dead; therefore this physical breath makes us physically live, but does nothing to us spiritually. We are no longer a living soul, but by Adam, a dead one. To be a living soul, we need that breath which is the Word: Christ. Physically, without the breath of God coming forth from God, you are not a living creation. Spiritually, and for restoration, without Christ coming forth from God (if He was not sent and if He was not given to you), we would not be a living soul.

" _Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth."_ Another part of our salvation is hidden in this sentence, and that is the work of the Spirit. God is very consistent, and this is revealed in His Word. From the beginning of all creation in our realm, to the beginning of creation in the spiritual realm, we know this: the Spirit moves and, there, something is created. What happened first in creation, according to Genesis? God created light? Nay, but "the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved..." (Genesis 1:2). You cannot have light (physical)/enlightenment (spiritual) that you may see, except the Spirit first moved. How about spiritual life? "And I will put my spirit within you, and cause you to walk..." (Ezekiel 36:26); "And ye shall know that I am the LORD, when you I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live," (Ezekiel 37:13-14). Do you need any more convincing of this to know that you are spiritually dead without 1) Christ, the Word/breath emitted forth from God; 2) the Spirit; and 3) [what is not in this passage] The Father's own calling? For God did say to eat of the tree of knowledge of good and evil, thou shalt surely die. Whether or not natural man likes it, he is spiritually dead. To deny it thereof is to listen to Satan's own words (and believe them!) when he said to the woman, "Ye shall not surely die, " (Genesis 3:4), because you weren't born in hell or it didn't come immediately. You were not born into the infinite consequence, but you were born into this realm and its consequence, which is your depravity. Yes, Friend, you were born spiritually dead, until the Triune God works together in your salvation: 1) Christ, the Word of God, giving you life by His death; 2) The Spirit moving to bring forth light/enlightening that ye may see, and quicken the dead; 3) The Father's own will (for He says, "I will" in regards to life – Ezekiel 36:26-27 – as to credit...Himself; also known as election) and calling, as we know that none will come to Christ for this life unless the Father draw (Greek, literal "drag") him (John 6:44; and again, John 6:65). To those that do come to Christ, He will in no wise cast out (John 6:37); but the Father is not a liar, you will not come except He calls you. That is also depravity. This depravity is not to offend you. Well, it is, if you are not willing to be put back to what you really are, which is dust and a creation; and what He really is, which is God and the Creator of all things, both physical and spiritual. _HE_ is the "I Am" – the Almighty and Only God, and man is not. Therefore, it is not to discourage and offend you that you are thus depraved, but to remember who you are and who He is, and be, instead, encouraged in His ability as God. He makes something out of nothing. He made the world out of nothing; and if you are willing to be nothing (instead of taking His work and ability as your own to save your souls), He may make some life out of you.

" _The glory of the LORD shall endure for ever: the LORD shall rejoice in his works."_ Therefore the work of God that you would believe in the Son of God (John 6:29), the Son of God who is given as the Word and breath of God that you may be a living soul, and the Spirit which moves and quickens the dead is credited to none other than the Triune God. He shall rejoice in _His_ works – again, He says "I will" in all these things, not "you will." The LORD rejoices and gets all the glory in the work of His power to raise from the [spiritually, and physically in the last day] dead, for the grace to cover, for the wisdom to bring this all to pass...perfectly and completely in a sure calling. In this, God gets ALL the glory; and His glory in this work shall endure forever, for these who are His workmanship will live forever.

" _I will sing unto the LORD, as long as I live: and I will sing praise to my God while I have being...Bless thou the LORD, O my soul. Praise ye the LORD."_ If you have believed that you had anything to do with your salvation, you do not know grace – in that, you do not realize that it is all of God, and none of you. A man who does not know grace is still a spiritually dead man. Does the dead know how to rejoice? Yet, if you know grace, and know that is strictly by Him, because you were dead before the supernatural wisdom, power, and grace, of the Triune God came to create and give life to a new being, then you rejoice with the psalmist. PRAISE ye the LORD, bless the LORD O my soul!

### Day 121

Chronological Bible-in-a-year Reading:

II Samuel 5; I Chronicles 11-12

Application Reading:

II Samuel 5:1-7:

Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. Also in time past, when Saul was king over us, thou was he that leddest out and broughtest in Israel, and thou shalt be a captain over Israel. So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come hither: thinking, David cannot come in hither. Nevertheless, David took the strong hold of Zion: the same is the city of David.

The first thing we are going to look at in this passage is David becoming Israel's king. David had already been king of Judah for over seven years before Israel decided to set David as their king as well. Now, a divided kingdom is unified with one King. David was more than able by 1) being their bone and their flesh; 2) the many experiences, though trial-some, made him one who personally knew the battle of his people and conquered his enemies. Through his time in the fields, in the militia, a stranger in his own land, a stranger to another's land, prosperous, beloved, hated, alone, fleer, sufferer, poor, etc. – without doubt, David experienced all his people could experience through the furnace of affliction, and rose out of it, in God's time for prosperity, a suitable (because he endured and was made a conqueror) and relatable (because of his experiences) king for the people.

In Christ, two divisions of one kingdom, likewise, come together: those of heaven and earth. He is properly the King of both, and the One who unites both – yet, how did He become that? He was already adorned by the heavenly, the King of the angels and heavenly hosts that look over Him in awe. As for His kingship with us, He gained it by precisely the same things David bore testimony. This is of no surprise, as all the Scripture pertains to Christ, is to aim to Christ, to glorify Christ; and within the Old Testament, we find precursors unto, and consistencies to, the glory of Christ. In this specific part of this passage, that glory is His uniting two divisions of the kingdom of God.

Christ became of our bones and our flesh; conquered the world in our bones and flesh; conquered our bone and flesh; and through His experiences, He was made one who personally knew the battle of the people who He would purchase as His, who would crown Him their King. When Christ ascended into glory, He was that suitable (because He endured and was a made a conqueror of our bone and flesh and its consequences) and relatable (because of His experiences) King for His people. Christ, in His humanity, and all it did entail for the Son of David, made Him a King that united two divisions (the heavenly and the earthly) of the kingdom of God. He is most glorified, for since His ascension from the consequence of our sin, and His work on earth complete, in Him was given the power of both heaven and earth (Matthew 28:18).

The second thing we are going to look at is when David took the stronghold of Zion. To handle the true meaning of the text, let us look at some of the facts. The Jebusites inhabited Zion, which, in its own nature, was surrounded by excessively deep and steep valleys on three different sides. Zion, being such a strong hold, was considered inaccessible – the text says they thought David could not come hither – that, as a mockery, they set the blind and lame to man the stronghold. The thing is, David did conquer the stronghold of Zion; and, afterward, set his dwelling within.

The glory of Christ hidden in this part of this passage is precisely what we see here: natural man's own nature is a stronghold for any King other than himself to come within; and then we have Satan who, like Jebusites, mocks the King in regards to natural man's nature being such a stronghold, that he furthers this stronghold by adding blindness unto blindness and lame unto lame. I do wish for us to keep in mind that our own nature attributes to our spiritual blindness, deafness, paralysis, leprosy, and death. This is our natural man, just as Zion, by its natural surroundings, was naturally fortified. Yet, Satan does act as that Jebusite, doesn't he? In fact, we are children of his until the Son of David as King, as David did to Zion, comes through and demolishes strongholds and takes up His residence in the stead of the Jebusite. The good news is...that is precisely what He does. Regardless of the strongholds of your sin condition, and Satan's hold on you because of your nature that sprang forth from him, the Lord demolishes strongholds. He then dwells in the hearts that were behind the subjection of their own nature's strongholds and Satan's strongholds and mockery. David made his throne within such a stronghold. The Lord Christ makes His throne within the hearts of men, such hearts that were once the very stronghold of Satan and their nature, such hearts that are set to be guarded by their own blind and lame depravity. Once inhabited, the Lord is now that heart's Stronghold (Psalm 37:39; Nahum 1:7) – and this Stronghold, none can conquer.

### Day 122

Chronological Bible-in-a-year Reading:

Psalm 133

Application Reading:

Psalm 133:

Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

The text deals with the unity of the kingdom under one man, the psalmist King David. Yet, its meaning extends further to be a psalm of brotherly love and the unity among brethren due to this.

" _Behold, how good and how pleasant it is for brethren to dwell together in unity!"_ The start with "behold" signifies an audience, and is thought to be referenced to a time of a national brotherhood meeting at a festival. How pleasant and how good it is, both in Israel's national brotherly unity under David and the Church's spiritual unity under Christ! It is so pleasant and so good that the sentence is one, of relatively few in the Bible, that is ended with exclamation!

It is very unlikely disputes amongst brethren should not arise. Yet when they do, for the sake of unity under our Christ, and for the sake of Christ's Body not being torn again beyond its literally tearing required for the reconciliation of us to God, let us be like unto Abram in his dealings with Lot: "Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren," (Genesis 13:8). Or, let us be like Laban and Jacob (Genesis 31), who put a rock betwixt them in a covenant of peace to one another before going their separate ways, and that Rock being Christ.

" _It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments..."_ Considering the High Priest is brought into similitude, we are further confirmed of this passage being referenced at a gathering (meeting/festival) of a literal unity of the kingdom coming together under David. Let us speak of the ointment to grasp its use in similarity. The ointment was holy. It was precious because it was used for consecrating the High Priest holy unto the Lord. Unlike the rest of the priests who received a streak of oil on their foreheads, Aaron [as the high priest] received an outpouring on his head, with such abundance that it flowed down the fullness of his body. We also know that the oil was metaphorical for the Spirit; and just as the oil was holy, so is the Spirit, for He is the Holy Spirit. Just as the high priest was anointed unlike any other with such an outpouring of the oil, Christ was anointed with the Holy Spirit immeasurable (John 3:34; Acts 10:38).

The outpouring started at the head, who is our Christ, and from thence it flows down to His body, which is the church, the brethren in said unity of the psalmist's message. It reaches down to the skirts of His garments; yea, even the low hem of that skirt, that a woman of a bloody issue can, by faith, touch even the hem and be made whole. It reaches down to His feet, that those who worship at His feet are partakers of such holy consecration. What is this holy consecration? Well, it is love. The first fruit of the outpouring of the Holy Spirit is love; and just as Aaron and the priests were not allowed to minister, nor were they accepted by the Lord for service, without the holy consecration by the oil, so the believer cannot minister to another, nor is his service acceptable to the Lord, without this first fruit of the Holy Spirit's outpouring – without love. Love is to first be toward God, and then the brethren; as the example of our Head and High Priest.

Mind you, love is not an acceptance of continued iniquity, but love rejoices in truth. If we love not the law of God that is holy, just, and good, and therefore hold not our brethren accountable, in love for them, of their likeness to the Christ we love, then we do not love our brethren, neither do we love Christ – but we love complacency and self to its comfort. This is not a holy love. Remember, brotherly love in Christ, a first fruit outpouring of the Spirit, is holy love from a Holy Spirit. For this cause, there are times when it _appears_ loving both is impossible, and there remains a call to rebuke. When this happens, rebuking _is_ also a part of that love. Rebuke is, essentially, a taxation of something valuable, a charge upon it because it is something valuable. We charge the brethren because they are valuable. Something is required of the valued thing, because it is valuable; and the brethren are required to walk worthy (be charged according to their value) of their vocation as the body of a Holy High Priest. We love them into the edification in doing so, and the accountability that they would continue, for we love both Christ and them.

" _...as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore."_ Literally, these are two different mountains that are being spoken of, and impossible, due to their location, that the dew of one would descend unto the other. Hermon is on the far west, while Zion is on the far east. Therefore, we liken the passage to mean that the dew of Hermon is like the dew that descended upon the mountains of Zion – we shall later explain. Hermon is situated that when it melts its dew, which is a moisture of the heavens itself, it is a pleasant refreshment that flows down its mountain to the Jordan River then ultimately to the Dead Sea. Such is this brotherly unity by consecrated love: it starts in heaven, for God is love, upon us, and from us it is to be flowing as refreshment throughout a dead generation and the people thereof. This is the church, and the commission of the church, to love even our enemies, that they shall know us by our love. Our love is a witness, just as the snow caps of Hermon can be seen even from the Dead Sea one-hundred and twenty miles away. Yet, there is another mountain that is given this dew, and for that purpose we must also look at God's covenant people, Israel. Though there is neither Jew nor Gentile, we must remember that we replace them not; and due to God's immutability (He changes not, therefore is faithful), because of Him and His Name's sake (the Name that is Faithful to His promise), they will not be completely forsaken, and are awaiting fulfillment in promise. They only appear to be as distinct from the Body as these two separate mountains because the promise of one (Israel in their restoration) has yet to be fulfilled. The dew of Hermon is as the dew the descended upon the mountains of Zion, and so of the Gentiles the same God of Israel made a Name for Himself. Yet even though they appear to be distinct, they are on the same land, same thing (this dew) that caps them both, one God, one Spirit, and one Christ. Such it will be (one God, one Spirit, one Christ) when the promise of the one is fulfilled. O when the promise of Israel is fulfilled, then shall true unity in Christ exist in His people, and there will be blessings, even life for evermore!

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### About the Author

Natasha Gogue is a faithful seeker and follower of the Lord Jesus Christ. Writing since her tender adolescent years, she has fully devoted her writings to the One she accredits for them. A collection of her article writings can be viewed on her blog site, where she shares much testimony in the application of the Living Word in her own life. She spends her spare time with her two children, writing even more, studying God's Word, encouraging/edifying others to seek the Lord in Divine essence of His attributes, or in fellowship with other believers in Christ. She currently resides in Pensacola, FL with her two children. The author relies on the Inspired Word of God, otherwise known as the Holy Bible, for her writings. She also cross references her writings with "Matthew Henry's Commentary on the Whole Bible," by Matthew Henry; "A Commentary on the Old and New Testaments," by Robert Jamieson, A.R. Fausset, and David Brown;" Strong's concordance; and various works by the Puritans for critical confirmation and evaluation of her writings. She may be contacted at the following:

Email: natasha.a.gogue@gmail.com

Blog site: http://www.bittersweetrevelations.com

Facebook: http://www.facebook.com/natashagogue

Twitter: http://www.twitter.com/natashagogue
