DAILY, WEEKEND, AND HOLIDAY INTERNET EVANGELIZE TO THE WORLD MINISTRY

To Make Holy John 17:19 Excerpt The vb.  ἁγιάζω   [ 'to make holy' ] is used 17 times pass. and 11 times act. The following are made holy or are holy (pass.): the name of God ( Matt 6:9   par .  Luke 11:2 ); those who believe ( John 17:19b ;  Acts 20:32 ;  26:18 ;  1 Cor 1:2 ;  6:11 ;  7:14  [twice];  2 Tim 2:21 ), who are all consecrated through the one Son ( Heb 2:11b ; cf.  10:10 ,  14 ); everything which God has created ( 1 Tim 4:5 ); and, finally, Christ himself, who is consecrated through the blood of the covenant ( Heb 10:29  [referring to  Exod 24:8 ]). In pass. constructions God is very frequently to be understood as the subject of the consecration (divine passive).  More Balz, Horst Robert, and Gerhard Schneider.  Exegetical Dictionary of the New Testament  1990– : 17. Print.

Beware of the World Excerpt John begins this verse by issuing the command that the believer is not to love the world or anything in the world. Initially this command sounds strange given the fact that  John 3:16  says clearly and beautifully that God loves the world and the fact that  1 John 2:2  says the Son made atonement for the sins of the world. What is the difference? The difference is found in the way John uses the term  kosmos  in each instance. Contextual considerations are crucial. In these epistles and the Gospel , John employs this term in three distinct and basic ways: (1) the created universe ( 3:17 ;  4:17 ;  John 1:10 ); (2) the world of human persons ( John  3:16 ;  1 John 2:2 ); and (3) an evil organized earthly system controlled by the power of the evil one that has aligned itself against God and his kingdom ( 4:3–5 ;  5:19 ;  John 16:11 ). In these verses John uses the third meaning. One should note t...

The Old Self Ephesians 4:22 Excerpt Paul refers to the sin nature which is set on a course of corruption. Don’t try to reform. You won’t succeed. Any person’s only hope is a new self “created” by God. As  Eph. 2:1–10  reminds us, this new creation takes place when we believe in Jesus. Now it is up to us to decide whether we will follow the pull of old, sinful desires or respond to the new self’s pull toward righteousness. God won’t force you to be godly. But if you choose righteousness, He will enable you.  More Richards, Lawrence O.  The Bible Reader’s Companion . electronic ed. Wheaton: Victor Books, 1991. Print.

Rabbinical Beliefs about Soul and Body John 11:17 Excerpt ‎The three days after death were called “days of weeping,” which were followed by four “days of lamentation,” thus making up the seven “days of mourning.” ‎According to rabbinical thought, the spirit wanders about the sepulcher for three days seeking an opportunity to return into the body; but when the aspect of the body changes, it hovers no more, but leaves the body to itself. The friends of the deceased were in the habit of visiting the sepulcher for three days after death and burial, probably because they supposed they would thus be nearer to the departed soul. When the fourth day came, and decomposition took place, and the soul, as they supposed, went away from the sepulcher, they beat their breast and made loud lamentations. This explains the allusion to the “four days” in this text and in verse  39 . The saying that one had been in the grave four days was equivalent to saying that bodily corruption had be...

SAINT ANDREW, APOSTLE Catholic Daily Readings First Reading  Ro 10:9–18 Response  Ps 19:10  or  Jn 6:63c Psalm   Ps 19:8–11 Gospel Acclamation  Mt 4:19 Gospel   Mt 4:18–22

THURSDAY BEFORE THE FIRST SUNDAY OF ADVENT Revised Common Lectionary Daily Readings Psalm   Ps 80:1–7 ,  17–19 First Reading  Zec 13:1–9 Second Reading  Re 14:6–13

ST. ANDREW, MORNING PRAYER Book of Common Prayer (1928) Daily Office Lectionary Psalm   Ps 34 First Reading  Is 55:1–5 Second Reading  Jn 1:35–42

ST. ANDREW Episcopal Church (USA) Revised Common Lectionary First Reading  Dt 30:11–14 Psalm  Ps 19  or  Ps 19:1–6 Second Reading  Ro 10:8b–18 Gospel  Mt 4:18–22

November 30 Ye are the temple of the living God; as God hath said, I will dwell in them and walk in them 2 Cor. 6:16 These temples were reared for Him. Let Him fill them so completely that, like the oriental temple of glass in the ancient legend, the temple shall not be seen, but only the glorious sunlight, which not only shines into it, but through it, and the transparent walls are all unseen. A. B. Simpson  Hardman, Samuel G., and Dwight Lyman Moody. Thoughts for the Quiet Hour . Willow Grove, PA: Woodlawn Electronic Publishing, 1997. Print.

November 30th By the grace of God I am what I am His grace which was bestowed upon me was not in vain. 1 Cor. 15:10 . The way we continually talk about our own inability is an insult to the Creator. The deploring of our own incompetence is a slander against God for having overlooked us. Get into the habit of examining in the sight of God the things that sound humble before men, and you will be amazed at how staggeringly impertinent they are. ‘Oh, I shouldn’t like to say I am sanctified; I’m not a saint.’ Say that before God; and it means— ‘No, Lord, it is impossible for You to save and sanctify me; there are chances I have not had; so many imperfections in my brain and body; no, Lord, it isn’t possible.’ That may sound wonderfully humble before men, but before God it is an attitude of defiance. Again, the things that sound humble before God may sound the opposite before men. To say— ‘Thank God, I know I am saved and sanctified,’ is in the sight of God the acme of humility,...

November 30: Do Not Turn to Folly 2 Kings 23:28–25:30; Ephesians 6:1–24 ; Proverbs 9:13–18 I have a problem with criticism. Being one of the youngest in a large, opinionated family, I quickly learned how to stand up for myself and get my way as a young child. I learned to deflect teasing. I also learned I had a knack for ignoring reprimands—punishment free (there are certain, inalienable rights that shouldn’t be bestowed on the youngest). The louder I projected my voice, the better; the more stubborn my stance, the more respect I earned. I wish I could say it was a phase that I quickly grew out of. When we’re challenged by others, we often interpret the wisdom offered as criticism instead. We defensively deflect feedback like beams of light, hoping they’ll land in their rightful place (our neighbor’s darkness, and not our own). This type of reaction can become second nature to us. Soon, even messages in church are meant for others: “I wish [insert person who is currently annoy...

Morning, November 30 Go To Evening Reading “And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The Lord is able to give thee much more than this.” — 2 Chronicles 25:9 A very important question this seemed to be to the king of Judah, and possibly it is of even more weight with the tried and tempted O Christian. To lose money is at no times pleasant, and when principle involves it, the flesh is not always ready to make the sacrifice. “Why lose that which may be so usefully employed? May not the truth itself be bought too dear? What shall we do without it? Remember the children, and our small income!” All these things and a thousand more would tempt the Christian to put forth his hand to unrighteous gain, or stay himself from carrying out his conscientious convictions, when they involve serious loss. All men cannot view these matters in the light of faith; and even with the ...

Shame Excerpt ‎Timothy is urged not to be ashamed of the testimony or of Paul, the Lord’s prisoner ( 1:8 ). Paul himself exemplifies not being ashamed of the gospel ( 1:12 ) and Onesiphorus, not being ashamed of Paul the prisoner ( 1:16 ). Given the potency of shame-honour systems in the first-century Mediterranean world, Bassler concludes that the author is constructing a new honour system, “to encourage bold proclamation of the gospel—in spite of the potentially ‘shameful’ consequences—among an honor-sensitive people.” So he avoids “shameful” components in the summary of the gospel ( 1:10 ) and infuses “shame-linked items” such as Paul’s imprisonment with “new categories of honor.” 5  These insights from the Graeco-Roman environment are frutiful, but the “sacred writings” that he commends ( 3:16 ) and the traditions of Hellenistic Judaism also provided concepts of being ashamed/put to shame. …  More Wieland, George M.  The Significance of Salvation: A S...

Aquinas on What a Sacrament Signifies Excerpt A sacrament properly speaking is that which is ordained to signify our sanctification. In which three things may be considered; viz., the very cause of our sanctification, which is Christ’s passion; the form of our sanctification, which is grace and the virtues; and the ultimate end of our sanctification, which is eternal life. And all these are signified by the sacraments. Consequently a sacrament is a sign that is both a reminder of the past,  i.e. , the passion of Christ; and an indication of that which is effected in us by Christ’s passion,  i.e. , grace; and a prognostic, that is, a foretelling of future glory.  More Thomas Aquinas.  Summa Theologica . Trans. Fathers of the English Dominican Province. London: Burns Oates & Washbourne. Print.

The Setting for the Sign Excerpt Like the name of Lazarus, the sisters, Mary and Martha, also are mentioned in the Gospel of Luke ( 10:38–42 ). In both contexts Martha is represented primarily as a rather determined worker ( Luke  10:41 : cf .  John 12:2 ) and Mary as the worshipful one ( Luke  10:39 ,  42 ; cf .  John 11:2 ;  12:3 ). In this present context an interesting technique of storytelling is employed. Mary the sister of Lazarus is identified here before the event as the one who anointed the Lord and wiped his feet with her hair ( 11:2 ; cf . 12:3 ).302 That loving, sacrificial event must have seared itself into the minds of the early Christians, as both Mark ( 14:9 ) and Matthew ( 26:13 ) bear witness. For John , who constantly had in mind the death of the Lamb, this reference serves as a window into Jesus’ acceptance of his death ( cf .  John 12:7 ). But perhaps there is more to this remark. John generally avoided the post resurre...

WEDNESDAY OF THE THIRTY-FOURTH WEEK IN ORDINARY TIME Catholic Daily Readings First Reading  Da 5:1–6 ,  13–14 ,  16–17 ,  23–28 Response  Da 3:59b Psalm   Da 3:62–67 Gospel Acclamation  Re 2:10c Gospel   Lk 21:12–19

WEDNESDAY AFTER REIGN OF CHRIST Revised Common Lectionary Daily Readings Psalm   Ps 7  or  Ps 28 First Reading  Eze 33:7–20  or  Je 31:10–14 Second Reading  Jn 5:19–40

WEDNESDAY NEXT BEFORE ADVENT, MORNING PRAYER Book of Common Prayer (1928) Daily Office Lectionary Psalm  Ps 136 First Reading  Joe 2:12–19 Second Reading  2 Pe 2:1–10a

November 29 With God all things are possible Mark 10:27 Unbelief says, “How can such and such things be?” It is full of how’s; but faith has one great answer to the ten thousand how’s, and that answer is God! C. H. M.  Hardman, Samuel G., and Dwight Lyman Moody. Thoughts for the Quiet Hour . Willow Grove, PA: Woodlawn Electronic Publishing, 1997. Print.

November 29th The absoluteness of Jesus Christ He shall glorify Me. John 16:14 . The pietistic movements of to-day have none of the rugged reality of the New Testament about them; there is nothing about them that needs the death of Jesus Christ, all that is required is a pious atmosphere, and prayer and devotion. This type of experience is not supernatural nor miraculous, it did not cost the passion of God, it is not dyed in the blood of the Lamb, not stamped with the hall-mark of the Holy Ghost. It has not that mark on it which makes men say, as they look with awe and wonder— ‘That is the work of God Almighty.’ That and nothing else is what the New Testament talks about. The type of Christian experience in the New Testament is that of personal, passionate devotion to the Person of Jesus Christ. Every other type of Christian experience, so called, is detached from the Person of Jesus. There is no regeneration, no being born again into the Kingdom in which Christ lives, bu...

November 29: Revitalization: Moving Beyond the Catch Word 2 Kings 22:1–23:27 ; Ephesians 5:1–33; Proverbs 9:1–12 Ideally, spiritual renewal wouldn’t be necessary—we would continually grow closer to God. But that’s not the case. There are ups and downs in our walk with Yahweh. We experience times of intimacy and times of distance. We lose focus, energy, or the desire to obey. These highs and lows could be the result of our fallen world or our taking God for granted, but whatever the reason, we need renewal. Spiritual revitalization is essential. We can always grow closer to God. During his reign, King Josiah launches a reformation—a revitalization of the way God’s people think and act. He even changes the people’s understanding of God Himself. After finding a scroll (likely of Deuteronomy), Josiah tears his clothes in remorse and repentance and instructs the priests to inquire of Yahweh on behalf of the people ( 2 Kgs 22:8–13 ). Yahweh is aware of their misdeeds. Then Josiah im...

Morning, November 29 Go To Evening Reading “Thou shalt not go up and down as a talebearer among thy people … Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” — Leviticus 19:16 , 17 Tale-bearing emits a threefold poison; for it injures the teller, the hearer, and the person concerning whom the tale is told. Whether the report be true or false, we are by this precept of God’s Word forbidden to spread it. The reputations of the Lord’s people should be very precious in our sight, and we should count it shame to help the devil to dishonour the Church and the name of the Lord. Some tongues need a bridle rather than a spur. Many glory in pulling down their brethren, as if thereby they raised themselves. Noah’s wise sons cast a mantle over their father, and he who exposed him earned a fearful curse. We may ourselves one of these dark days need forbearance and silence from our brethren, let us render it cheerfully to those who require it now. Be this our ...

Teachers James 3:1 Excerpt Obviously too many of the new Jewish Christians aspired to teach and thereby carry some of the rank and admiration given to Rabbis. It is doubtful that the reference here is to official teachers of the apostolic or prophetic status. These are the unofficial teachers ( didaskaloi ) in the synagogue meetings of the church family where much latitude was given for even strangers to speak. Paul frequently used this courtesy given visitors. James’ complaint was simply that too many believers were overly anxious to speak up and show off ( cf. John   3:10 ;  9:40-41 ).  More Blue, J. Ronald. “ James .”  The Bible Knowledge Commentary: An Exposition of the Scriptures . Ed. J. F. Walvoord and R. B. Zuck. Vol. 2. Wheaton, IL: Victor Books, 1985. 827. Print.