Thursday, December 28, 2017

Ephesians 2:1-10 (DB of 28/12/2017)

key verse: 10
We ares His workmanship
Paul describes here the process of faith through which the pagans are saved. Many boasted in their works, but salvation comes only through grace. But this salvation from God has a reason for existing (10).

1. Among whom we once lived (1-3)

The Pharisees pretended they were different from other people and pointed accusingly at tax collectors who prayed next to them. Yet, this is an error made by men who are tempted to distinguish themselves. Paul's gospel begins by recognizing that we were once among those cursed by God. The pagans followed the course of this world, which was the way of Satan. They worshipped idols. Yet the Jews also lived according to the desires of the flesh. Thus they were all children of wrath, without distinction, because of their rebellion against God.

2. We are His workmanship (4-10)

Through God's mercy, we sinners are saved. All men were dead because of sin, but God reached out his hand to save them. Men are saved by believing in Jesus, His Son. People justify themselves through works, but these works are dead and much like dirty rags. If works make one just, it is as though God needed our help, as though He were not really so strong. But God is powerful enough to save men without needing their help. Through grace only is man saved, so the glory goes to God alone. He who has saved us in great mercy also reveals His will concerning the purpose of this salvation. It's not for living a comfortable life or for our well-being, but rather, for His future work of salvation. God wants to use our salvation to show in the coming ages the hope of being saved by the unchanging immesurable riches of His divine grace. We are his workmanship and destined to do good works. In man's life and concerning salvation, these works are not the cause, but the result. 

Wednesday, December 27, 2017

Ephesians 1:1-14 (Daily Bread of 26/12/2017)

Ephesians (Introduction)
This letter is written in an impersonal style and it seems to have circulated quite a bit amongst the churches. The main idea is God's grace by which He created a united Church wherein the Greeks and the Jews could find their place. The author's greatest concern was that on the principle of "one new man" (2:15), the Jews and the Greeks (two groups with very different backgrounds) would become perfectly united as brothers in God's family through the universal reconciliation in Christ. Date: 60-61 A.D. by Paul in Rome. There are several points in common with the Colossians. The similar ideas complete one another. Tychique carried both letters to each respective Church.

Key verse 1:7
Paul sent a letter to the Ephesians and to other churches in the area. First of all he saluted them, then he told them about God's plan for lost and divided humanity. A plan that will be accomplished in His son Jesus.
1) May the grace and the peace of God be with you (1-2)
It was his tradition. Paul always greeted those to whom he sent his letter by their call. "Saints and faithful ones of Jesus Christ". Thereafter he talked about the double blessing of grace and of peace which are the gifts of the Father and the Son respectively (2)
2. All reunited under one leader (3-14)
In the beginning of this epistle, whose principle point is being united in the faith, Paul starts by speaking about the Trinity : the Father, the Son and the Holy Spirit who are perfectly united as one person. However, each one of them has His fonction: the Father chose His people (3-5), the Son saved them by sacrificing His own life (7) and the Holy Spirit applies this work go the Church and concretely in the hearts of men. This is the plan of the Trinity (13-14). Here Paul is considering God's redemption plan on a whole. He therefore starts looking into eternity to concentrate on the formation of such a plan and then he looks at how it was realised. One does not exclude the other but they go hand in hand and their culmination point is verse 7. Becoming a child and a member of God's family is possible through redemption (7) Christ delivered His people from evil and gave them the assurance of their salvation by His blood offered for them as a sacrifice (Dt 15:15). The Creator's plan was to "unite under one leader, the Christ". In other words, in Christ the entire Universe finds and understands its reason for existing. Christ gives meaning to the World from the day that we are born(Col 1:15) but also He shows us where creation needs to turn.

Friday, December 22, 2017

Luke 1:67-80 (DB of 23/12/2017)

key verse: 68


Compared to Mary's song, Zechariah's is long and particularly reveals the person and work of the future Messiah who will be born. This song complements Mary's poem, and he speaks little of his son. 

1. Complete delivery (67-73)

Life is a battle against our enemy Satan, for he tempted the earth, made it fall and become his slave. Yet, Jesus' coming is a sign of God's visit to fallen men and his will to save them. Underlying this gracious visit is a battle. Jesus would die on the cross and be resurrected from the dead to crush Satan's head. Thus, he will deliver men from their sins. God has sent Jesus, the horn of salvation for men suffering in slavery. Man was impaled by Satan's horn, but the horn of Jesus destroys it and saves man entirely. This redemption was prophesized many times by God's servants, starting with Abraham. Even in the beginning, God promised to send his Son to crush Satan's head through the wound of woman's offspring. Our God is a God of promise without fail. 

2. A rising sun (74-80)

If God has delivered us, it's not for our personal well-being. It's so that we would be able to serve Him without fear all our days. Until now, we served other gods in fear that they would become angry and punish us. Yet, our God who sacrificed his Son is not one of anger, but a God of goodness. He covers our faults and sins and makes us new creatures. Because a relationship of love is established with God, we can approach His throne and call Him "Abba! Father!" We can serve Him freely. Zechariah grants two versets to his own son, whose mission is to prepare the way of the Lord through preaching repentance. He then returns quickly to worshiping the Son of God, Jesus. He is the rising sun who shines on those living in darkness. He vainquishes death and gives peace in the hearts of those who serve Him.

Luke 1:57-66 (DB of 22/12/2017)

key verse: 63


The birth of John the Baptist is described here. It is the arrival of the the Messiah's precursor, and the author wishes to tell us something important. 

1. They shared her joy (57-58)

Here, the people express their joy, for the grace of God makes us forget the pains of life. This elderly couple had suffered long due to the lack of children. Sometimes we are compassionate and sometimes we accuse, but when blessing falls, everything is calmed and all bitterness wiped away. This is the power of God's grace. Every wall and barrier is demolished so that men can have peace and perfect reconciliation. In the midst of others, a Christian's actions must always be motivated by grace. In this fallen world, all people are in a way similar in their misery. However, the people who now saw an elderly woman give birth to a son were now filled with joy and thankfulness, praising God who is merciful.

2. The time to name has come (59-66)

At last, it was time to name the child. Since the father was mute, people asked the mother first for the child's name. Despite her mute husband, she was already informed of God's will concerning this. Thus, Elizabeth says he is to be called John. It's possible this elderly woman had long since been ignored, even if she didn't worry about what others said. She was not stuck in tradition, but rather, she walked in personal faith in God. The world is not worthy of such a woman. ¨People brought the problem of naming before the husband, but there was already a kind of conspiracy going on between the couple, so it was a lost cause. During the time he was mute, Zecharaiah's faith matured. During that time, he learned to silence the negative voices in him and express only words of faith. Writing "John" on a tablet was an expression of his faith in God. It was also his decision to obey God's command to raise his son not as he liked, but according to God's absolute will to prepare the way for the Lord. 

Wednesday, December 20, 2017

Luke 1:26-38 (DB of 19/12/2017)

Key verse 1:38
The Word helped Marie to see who Jesus was and Marie submitted herself to God.
1. Let it be done unto me according to your Word. (26-30 ; 36-38)
Jésus was born in a town in Judea called Bethlehem. His birth was previously announced to the virgin Mary by Angel Gabriel. His first words were "grace has been given unto you" What does that mean? The word grace is something really comfortable and pleasurable, the original meaning being something beautiful. This means that God will be with he whom He has bestows His grace and He will give them many material and spiritual blessings. However, the grace bestowed unto Mary was rather the opposite. It was very unpleasant and awkward. She had to give birth to a child before her mariage. Therefore, she was obviously going to lose her husband's love and be either lapidated or banished. However, Marie accepted God's will by pure obedience. What was humanly impossible became possible because God is the souverain over everyhthing including the hearts of men.
2. He will be great (31-35)
He will be called Jesus because, according to Matthew commentary, he will save his people from their sins. He is the Creator of the Heavens and the Earth. However, He came down to Earth as the Son of Man. He covered his face during sometime. However, the Son of God is above all the carnal and the spiritual beings without mention of the inanimated and material things. He is the King who governs the World with His eternal power. His sceptre has been passed down from generation to generation and His reign will last forever. His power will never sucuumb whereas the powers of the Earth rise and fall. Marie's pregnancy was made possible by the Holy Spirit who was working strongly in her favour. When the Holy Spirit is at work there is no room foor the evil one.This is especially so as the Holy Spirit has the born of rebirth wherein He can create thing from nothing. He is also very graceful as He can cover like a shadow even when the summer's heat breaks out or when the rain beats down on us.  

Monday, December 18, 2017

Luc 1:18-25 (daily bread of 18/12/17)

Key verse: 1:20


The long-awaited subject was answered. Now it's the time of joy and gratitude. But the human's heart is very wavering. However God loves the old Zechariah and his wife, in spite of his sadness.

1. You will be silent (18-20)

Zechariah received the good new not only of the birth of a son during his advanced age but also of God full of mercy who bowed towards him to choose him and use him to God's redemptive work. But instead of be happy Zechariah inevitably fell. His thought turned to the human and not the divine. He became wraped by reasonable and incredulous thought and very quickly he moved away the thought of the faith in God. Because he allowed incredulous thought, even after having served God during a long period of time, Zechariah became like a tree without roots. Like the ordinary people of the world, forgetting his spiritual position, his soul was persuaded by human reason about his age and the physical condition of his wife, what very offends God. Even if we are living if we are incredulous our soul is in the darkness. All joy disappeared. Nevertheless God loved this couple and gave a training of faith. The high priest became silent before his people. He couldn't pronounce incredulous words.

2. Elisabeth's faith (21-25)

The people asked what had happened because Zechariah delayed to go out. When he arrived he had to make signs to express his thought. Zechariah can't speak, even his repentent heart can't express itself. God's training towards disbelief is harder than a rock. We must spar ourselves in ordinary time so that when the time will come we will not comit the same error than him. But, fortunately there was his wife. Elisabeth confessed her faith in God with full of gratitude. God taken his shame of among the people and manifested his mercy for an old woman. She gave his five first month of pregnancy to God. We can't be grateful enough for God's mercy when it visits us.

Luke 1: 1-17 (DB of 16/12/2017)

key verse: 6


Let's prepare our hearts for Christmas with a study of Luke. A doctor and historian, he wrote his gospel for the pagans, as he himself was a pagan. He was converted and worked with Paul, serving the mission with him. He was a seeker of truth, like we find in Matthew 2. Verse 4 indicates the purpose of his writing.

1. They were both righteous and upright (1-12)

Luke's first words refer to the time of Herod. It was a time of darkness. As Matthew recorded, King Herod killed all children in Bethlehem under two years of age in hopes of eliminating Jesus, whom the wise men had called king of the Jews. Moreover, he killed his wife Mariam and his own sons after suspecting a political plot. So, in these dark times, it seemed God had forgotten them. The people felt they were so unworthy that God had abandonned them. However, there was in the priestly order a righteous and upright couple. Yet, their life's great sorrow was the absence of children, especially as they approached old age. But God saw their hearts and decided to intervene on their behalf. God never abandons those who love Him.

2. The birth of John the Baptist is announced (13-17)

When Zechariah, in a rare moment, was chosen to offer incense in the temple, it was God's will revealed. God wants to give them a child, and it will not be an ordinary child. He will go on before the Messiah who is to come. He will be great in the sight of the Lord, and his mission will make him great. In a person's life, nothing can make him really great, except the mission. Abraham's departure was for the mission of blessing the world. God promised to make him great. John the Baptist's way of life would be humble and modest, which would make him powerful. He would not take pleasure in the world or in fermented drink. He would be filled with the Holy Spirit, which would also make him powerful. His message would be so powerful that the rebellious, children and adults would decide to return to God through the repentance of their sins. His sole purpose was to prepare men's hearts for the coming of Jesus Christ the Savior. Thereon, the help of the Holy Spirit will be imperative.

Psalm 57:1-11 (DB of 14/12/2017)

key verse: 10


Paul says that all things work for the good of those who love God, who are called according to His plan (Romans 8:28). However, all things work for misfortune of those who despise God. Psalm 57 talks about this.

1. Have mercy on me (1-7)

David experienced discouraging disasters, yet he never lost faith that God was on his side and protected him. Though the times were hard, all worked for his good (2). His faith is astonishing. By asking for mercy, he found continual refuge under God's wings. God sent his protective angel from Heaven, though it wasn't an angel with six wings, it was God's word (3), which inspired hope, vision and faith. His word sufficiently encouraged David so that he had the strength to continue on his way. His situation was so dangerous that it was like prey falling into the lion's claws. Yet, his humble prayer went up to God, as well as his heart to glorifier God in every way. We must know that God is above the heavens and His name is glorious, while man is but a mortal. We have the duty to elevate divine majesty.

2. Faithfulness and love (7-11)

Two word groups appear twice in this psalm. First, the psalmist tells of the greatness of faithfulness and love, two representative attributes of God who revealed his thoughts (3,10). Through these, God consoles men and lights their way. These two attributes are very spirituel and reach to the heavens. The philosophies of the world, though exquisit, are only a chasing after the wind. People who meditate these philosophies are ephemeral. Then, the psalmist tells of the elevation of God's name and how His glory fills the earth. This is the purpose of a Christian's life. In this impious world, it seems that God's name has long since fallen to the ground, which is why the psalmist wanted to sing aloud in the early morning God's attributes. He wanted to rise early and wake the dawn since it was the best moment of the day to meditate God's glory. 

Friday, December 15, 2017

Psalm  57 :2-12 (Daily Bread of 14/12/2017)

Psalm 57:2-12
Key verse 57:11
Paul said that everything works together for the good of them that love the Lord, called according to His purpose (Rm8:28). On the other hand, all things work together for the bad of those who look down on God. This pslam explains this truth. 
1. Have mercy on me (1-7)
David had to undergo terrible calamities. Despite this, he did not lose faith in God and God protected him even though that those were some difficult times (3). Everything worked out for Daniel's good. Daniel's faith is astonishing. He always sought his refuge in God and he always asked Him for His mercy. God sent him the protecting angel. However, it was not an angel with six wings but the Word of God (4) that gave him hope, vision and faith. God's Word gave him sufficient strength to pursue his path. Daniel was in such a terrible situation that it was like a prey that was in a lion's claws. However, his humble prayer rose up to God because he wanted to please Him with all his heart. We need to know that God is above all and that His name is glorious while man is mortal. Man has to lift up His name.
2. God's goodness and His truth (7-12)
Two group of words appear very often his Pslam. First of all, the pslamist spoke about God's goodness and His truth. These two attributes reveal God's thoughts (4,11). God uses them to console them and to show them the way. These things are really spiritual and they reach the sky. The philosophies of the World are all useless despite their wonderful appearance. Those who study them are ephermal.Then David said that lifting God's name up and making His glory spread all over the World constitute man's goal. We Christians have to pursue this goal despite the fact that it apprears that God's name is burried in this World. For this reason the pslamist wanted to shout God's attributes and from the morning to the night. Therefore, he wanted to wake up early in the morning and even before the coming of dawn. This is the best time of the morning to meditate God's glory.

Thursday, December 14, 2017

Psalms 55 :1-24 (Daily Bread 12/12/2017)


Key verse 55:23
The pslamist is suffering in his soul due the infidelity of God's people towards Him. It's not his enemies but his friends who are against him. However, when he prays God restores his soul and he confirms this by putting his trust in Him.

1. Harken to my prayer (1-8)
David was in such a terrible situation that he wanted to flee far away from the world. He wanted to go hide in the desert so that no one would see him. Even though he prayed God to save him, he could not stop himself from feeling an enormous pressure on his soul. He confessed that if God gave his wings, he would flee far from the town. However, the pslamist finally realised that fleeing was not the solution. Had it been his enemies then he could have fled but given that it was his friends who were flowing him like white on rice, he had to stay.

2. My friends turn against me (9-24)

Had it been his enemy, david would have already fled far away without any hesitation. However, given that it was his friends  who were chasing him, he could not do anything. If he went into the desert, they would follow him whilst smiling and hiding their true colours. Their real weapon was their tongue that was like a sort of poison (Rm 3:13,14). They had very gentle and milky tongues that were useful to beguile others. Truly their dail bread was trickery, fraud and fraud (11,12). However, suddenly in the midst of this terrifying situation, God came to help him. God gave him an inner peace. David's friends acted very harmfully and destructively agaist him. However, God listens to the just man's prayer and He punishes the wicked who lie and break His alliance. Their fondamental problem was in the 20. They are not afraid of God and thus their behaviour does not change given that they know not how to repent. That is very discouraging. However, the pslamist advises us to put our hope in the Lord. the Lord never abandons the just. He is his stronghold. For God punishes the wicked and rewards the just. Let us put our hope in the Lord.                          

Wednesday, December 13, 2017

Psalm 56:1-14 (daily bread of 13/12/17)

Key verse: 5


The psalmist moans day and night because of the hunt of the enemies (1 Sa 21:11-15). The Gittites waged war without cause blaming he. But at that time the psalmist trusted the Lord and praise God's word. It was his only valid refuge and rescue. 

1. Be merciful to me (1-7)

David called God's mercy (2). The haunting weapon of the enemy was his tongue, which was like poison and like a viper. They unscrupulous blamed the innocents. They ploted to kill David. But the confession of fear progressively made way to confidence (4,5). Human being is weak on the physical and moral level so he finds an help in God who is strong and who has eternal life. David does an act of perfect faith in God's word. God's word merits praise (5a). The word is the promise from God to protect and defend his faitful as reminds it the psalm 119: 41: "Be merciful to me Yahweh, give me your salvation according to your words!", and psalm 119:65 "you benefited your servant, Yahweh, according to your word". In deep anguish the psalmist discovers that the one who trust in God has nothing to fear from human dealings.

2. O Lord, I want to pay my vows (8-14)

The psalmist cries "O Lord". He really wanted to pay his vows before God that he done in the past (13). But he needs help to that (8,9) because the situation was very hostile. The psalmist expresses his tears as his human fragility knowing that God took his sufferings into account. The psalmist praises the divine word of salvation because God surely delivers the poors. The proof and the suffering led him to have a certainly of faith, confidence, and helped him to completely rely on God. In front of danger and harassment by his enemies, he fell back on God, implored God and he abandoned himself to Yahweh, being fortified in his word. The pleading psalmist glimpsed a perspective of victory and collapse of evil, here called "the peoples" (8b) and "death" (114a), and he engages himself in gratitude toward God (13b).

Tuesday, December 12, 2017

Psalm 54:1-9 (daily bread of 12/12/17)

Key verse: 3


God is just, he takes the side of the righteous and protects him. Therefore he is only worthy of confidence.

1. O Lord save me (1-5)

After a treachery, the heart is broken. Those who are trusted turned their back on us because of a petty gain, so haunting evil penetrates our heart. But at that time, the psalmist turned his eyes to God and contemplated his virtue. Then, he revealed his heart and his situation just as it is. God is the one who listens to the prayer. He is faithful. He is merciful. The traitors are heartless, violent and cruel. Above all, there isn't God in them (53:2).

2. By your truth (6-9)

So the psalmist goes to war. War isn't against the enemy but against the accuser. The spirit vengeance can possibly penetrate in his heart, doing damage. It's the work of the malignant Satan. We must overcome this kind of feeling going to God. When the psalmist meditates God's word day and night, finally he found that in the word of truth there is the solution. Therefore the psalmist prays that God bring justice to his critics, not by strength and calamity but by truth. Truth has a power to destroy the enemy. In others words he prays that the word of truth act in them so that they will be shattered. A man can't do nothing against truth says the Bible. Even is he seems power and strong, is a man acts against truth he is powerless, because truth acts in his conscience and accuses him before God. They were traitors but they also were people who supported the psalmist. He give thanks to God and prays that God supports them. Then, God rescued him and issued him, so that he can praise and offer sacrifices to God.

Monday, December 4, 2017

Exodus 9: 1-35 (Daily Bread of 30/11/2017)

Key verse 9:3

God sent the fifth and the sixth plagues in the form of illnesses. The seventh plague came in the form of a natural disaster. Pharaoh's heart remained unchanged.

1.      The plague that touched the cattle’s health (9:1-17)

God pushed Moses to go before Pharaoh again. God send a plague that attacked the animals in the fields in Egypt. There was always a clear distinction between the Egyptians field and the Israelites field. This time it was Jehovah who set the time limit for Pharaoh’s decision before sending the plague. Pharaoh asked his servants how bad the damage was and he took note of the difference made between the two fields. Nevertheless, he did not change his mind.

2.      The plague of ulcers (9:8-12)

God send this plague giving the Pharaoh's stubbornness. He told Moses to take some dust from the ground and throw it in the air so that it would become ulcers on the skin of men and on that of the cattle. The magicians were unable to mimic Moses and come before the Pharaoh this time as their faces were very badly deformed. As God rightly said, it was not the Pharaoh that hardened his own heart but God himself hardened it. His servants therefore had no need to become discouraged, they just needed to remember what He had predicted : His Word. When faced with a hardened heart, sometimes we imagine that Satan is behind it but in reality it's the work of God. Therefore, we need not fear. Satan, however, works to weaken us by making fear death and failure. We can therefore have no other supporting rock besides God's Word.

3.      The plague of hail (9:13-35)
God said that in the midst of all these plagues, He would let Pharaoh live. God owns all lives. Pharaoh who kept on resisting Him could have been gone in the blink of an eye. God let him live so that the World would see Him and glorify His name (16). God let hail mixed with fire rain down to destroy everything. During an entire day God had the choice between the two : hail and fire. Those who received the warning were saved but those who did not suffered great losses. This time Pharaoh said “I have sinned”. However, this was simply an expression of his regret and not one of true penitence. He hardened his heart once again and Moses feared that he would never change. However, he interceded for his people once more.

Tuesday, November 28, 2017

Exodus 7: 1-25 (Daily Bread of 28/11/2017)

Key verse 7: 17
God sent Moses and his brother to challenge Pharaoh. After the first sign came the first plague. However, both failed.
Throw down your staff (1-13)
God used Moses as a living representation of himself before Pharaoh.Aaron was his prophet. In this way, God established the spiritual order necessary to call war upon Pharaoh. We need to have a clear spiritual hierarchy in our hearts should we want to win the war against the enemy for our sheep’s salvation. Inspite of his age, Aaron submitted himself to Moses and he put his repeated everything that his little brother told him before Pharaoh.There you have the key to a battle that is not against flesh and blood but against the evil strongholds in this World. However, this war is so difficult that even with an entire battery of soldiers we the victory is still a far off. Pharaoh did not listen to them. God then told Moses to throw down his staff and it turned into a snake. However, as  Pharaoh's magicians were able to do the same thing, he payed no attention to Moses. 
2. The River Nile changed into blood (14-25)
The Pharaoh’s heart hardened and he refused to listen to Moses. Instead he decided to take a walk down the River Nile. God then sent Moses to challenge Pharaoh again. He told Moses to instruct Aaron to touch the River’s water with this staff. Thereafter all of the water sources turned into blood and the fish died and the country smelt like dead things. Luckily the water underground remained untouched and thus the Egyptians made wells and drew water from it. They were thus able to drink some water. This problem lasted for a week before the water became pure again. Pharaoh's magicians were able so thing and so Pharaoh’s heart hardened. However, changing water into blood was something that only God simply do. The time to reveal His works had not yet come. The time for God, the true God of the Hebrews, to show His power had not yet come. 

Monday, November 27, 2017

Exodus 6:2-30 (daily bread of 27/11/17)

Key verse: 13
Moses reinforces his linguist inability. But God answers and urges him to accomplish his life-saving plan to the people. This means that God'will about his calling is irrevocable beyond human inability.
1. I have established my convenant with them (1-9)
God spoken about his name. His name wasn't unknown to the patriarchs. But the full meaning of God's nature had to be revealed to those afflicted and bitter slaves through a powerful and compassionate issue. That aligned with the convenant granted to their fathers but it encountered only blocked ears burdened minds. But God's convenant with his people is unchangeable and permanent. His love is great and unchanged in spite of the overwhelming situation and he will come a day to save his people. God wants to his servants be his Tools through what they have and what they are able to.
2. Moses emboldened (10-30)
Moses enboldened in the task for which he was being called but he always is inclined to decide what God can -or can't- through him. After his failure in front of his own people, how can he impress Pharaoh ? Moses had to know that eloquence can't liberate. It's necessary to have a "celestial delegation" or a mandate which enboldens and eclipses all other service or function (Ac 4:20). God answers to Moses' confession about his lack of word renewing his heavy task. God recognized that his servant's capacity of speaking isn't superior to a normal man, whereas the lips required to this huge task would need anointing of divine mercy and donation of speech assigned by God himself. Even if Moses applies to his lips the concept of circumcision (literally "uncircumcised lips"), he keeps the essential idea of the act f God making of a man his possession. The genealogy is inserted to specify Moses and Aaron's ancestry,

Exodus 5: 1-6: 1 (PQ of 25/11/2017)


Key Verse 5: 1
The discouragement strongly visited the people who had accepted the word of Jesus. Joy turned to sadness. We leave with joy and faith, but often the first phase is opposed to what we hoped for.1. Let my people go (1-9)Moses and Aaron went to Pharaoh to ask him to allow the people to worship in Sinai. They had the expectation that God would work hard to bend the pride of the king. But God had already predicted that he would not listen to it. Pharaoh said, "Who is the Lord? It was a normal reaction on the part of nonbelievers. Their naive testimony of the appearance of God before them only made the king laugh. The king spoke badly of the servants of God, and the situation was badly turned, for the king imposed upon the shoulders of the people the work heavier than usual. That is to say, it does not provide straw for making bricks. Everyone had to go for straw, but the quantity required did not change.2. Why did you hurt? (10-6: 1)The inspectors, according to the order of the king, imposed the quantity of bricks on the commissioners of the Jews, and even struck them. They complained to Pharaoh. But Pharaoh chased them away, not wanting to listen to them. The commissioners cursed Moses and Aaron, saying, "May God judge this injustice. Because of the heavy burden of the present, the commissioners doubted the veracity of the word of the servants. Their faith from the beginning changed to full incredulity which revealed itself in malicious action. The problem is that Moses himself doubted the truth of the word of God and the love of God who wants to save the people. He says, "Why did you hurt? "You have not delivered the people at all. But all this was what was predicted by God. Moses had to wait longer because it would take time. The deliverance of Pharaoh's hand was not the business of the day. Often impatience brings people to an irrevocable error. God knows the weakness of Moses and the people and implanted faith in Moses again. God exhorted Moses to go to the enemy to fight with the promise that they would let them go under the mighty hand of God.

Exodus 4: 1-31 (PQ of 24/11/2017)

Key Verse 4: 18
Own justice connects with own injustice. Moses felt unjust because God had abandoned him. But it was his own justice that was deeply rooted in him. Finally, he had to give it up.1. Ah, send whoever you want (1-17)Despite many of God's arguments for him, Moses insisted on his incapacity. He put forward the pretext that Israel would not believe it. God gave him two miraculous gifts (3,6). He therefore conceded to him the divine power. But doubt still grabs Moses. This time he argued about his linguistic incapacity. His silence and heavy language will not favor God's work. God is the master of the language. But Moses did not allow himself to be persuaded. So God conceded by tying his brother Aaron, whose tongue was easy. He will be the spokesman of Moses. God is the master of the language. But everyone has their strong point. Moses was rather a type of one to one, but Aaron was a type of massive evangelicalism with his eloquence. But God put the order saying that Moses will be in the place of God.2. Moses returned to Egypt (18-31)
Moses left and said goodbye to his father-in-law, who accepted his departure without reserve. He leaves with his wife and child who was not circumcised. His wife saw the danger of her husband and discerned what the problem was. Now it's the border beyond which she will be a Hebrew. When Guerchom was circumcised, Moses was saved. Going to save the people, he had to have a clear identity in keeping with custom. God gave the words to say to Pharaoh to Moses. Israel is his firstborn. He must let him go to serve him. We are free from our sins so that as firstborn we serve him. Aaron went up to meet Moses and when we lived, we rejoice. Then they went together to tell the elders of Israel. When Israel saw the miracles, and especially when listening to Aaron's speech, he came to believe what they said: that the Lord God, the God of their ancestors, had appeared to Moses. Above all, he felt that God still loved him, not abandoning him. He had seen their misery. Moved by gratitude, the Hebrews prostrated themselves. Our God is the faithful God and he never forgets his people, his suffering, and came to save him without fail.

Thursday, November 23, 2017

Exodus 3: 1-22 (Daily Bread of 23/11/2017)

God appeared to Moses in the burning bush. God’s call is very mysterious. He wanted to save Israel from the Egyptians. For this reason God chose Moses as He wanted to use him. However, Moses was not ready. God had to spend a lot of time on him to convince him of his mission.
Moses saw the burning bush.
Moses took his father-in-law’s sheep and went to the mountain called Horeb. Once there he had an amazing experience as he saw some fire surrounding a bush. However, the bush had not caught a fire and this intrigued Moses to take a closer look. God saw him and called to Côme near to the burning bush. He told him to take off his sandals as where he stood was Holy ground. Moses who was so discouraged by his 40 years  life of sheep rearing did not imagine that he was standing on Holy ground. In fact, God told him to remove his sandals as a sign of respect for that ground which would later be preciously used for the Hebrews. That ground would be where God’s people will cross after the Exodus. They will then be able to give God a proper service. God saw His people’s suffering and He heard their desperate cries, so He decided to save them. 
2. Moses unwilling to accept God's call (11-22)
Moses could not accept this mission because it appeared to be quite difficult. He therefore categorically refused it and he asked God to tell him who he was. He tried to excuse himself before God inspite of God's unavoidable call for him. His question was however very important.God did not tell him His name save that “I am who I am”. God is different from the human figurines and  gods who were made by human hands. God is unique and is the only one truly living God in the Universe. God reigns souverain over everything that is on Earth and in the Heavens. Moses therefore had to explain to the Israelites that the God who sent them was He who had been watching over them for all the time and that He was their God. Therefore, Moses should have been able to go to them fearlessly. However, Moses kept on refusing and he used a number of pretexts to do this. When God calls us and we talk about our incapacities before Him to justify our unwillingness, we sin. God sent Moses invested with His power but he forewarned him that Pharaoh would not listen to him. However, our God is powerful and He will later send many calamities to make Pharaoh listen to Him. Our God is so marvellous that He is able to perfectly free the enslaved. 

Exodus 2: 1-25 (PQ of 22/11/2017)

Key Verse 1: 5,15
Today's word tells us how Moses, as a Hebrew boy, was saved and how he fled from Egypt. Our God is powerful to save us from all calamity.1. Moses was saved (1-10)Moses was born as a descendant of the house of Levi. His mother saw that the child was beautiful. All children are beautiful in the eyes of parents. But it was beautiful, because it was surely because of the light of God that dwelt in him and emanated from him. It may be because of the parents' faith that they saw him as handsome. By this faith they violated the king's edict and hid their son. When they could no longer hide him, shut him up in the chest and sent it in the middle of the Nile reed. Fortunately, Pharaoh's daughter found him and wisely, Miriam ran to her to introduce her mother. Thus Moses was saved, his name meaning "to be saved from the water" God saves us from the great waters by his mighty hand. Let's wait on him.2. Moses fled the country (11-25)
Moses was educated by his mother until he was weaned. During his life in the palace, Moses did not forget his childhood education and surely Pharaoh's daughter did not want to hide his identity as a Hebrew. Already his name Moses told him his past and identity. One day he went out and came to look at the painful labors of his people. Testifying the unjust abuse, he killed an Egyptian. The next day, when he tried to interfere, no one accepted him. He fled to Midian, for Pharaoh, knowing the matter, wanted to kill him. Arriving at Midian, his courage was brought out and won the favor of Jethro, the priest of Midian. Among Jethro's seven daughters, Sephora became his wife and he had a child from her. He thus remained as a kind of Jethro in the land of the Midianites. The refuge life was monotonous because he was a shepherd of his father-in-law's flocks. His heart would have been in the deep disappointment of himself and of God, for it seems that his zeal as a liberator was mocked. But God wanted to establish a liberator among their people, while the cry of suffering was mounting up to God. God is aware of the suffering of his people. God has chosen a shepherd of no name to fulfill his will.

Exodus 1: 1-22 (Daily Bread of 21/11/2017)

Key verse 1:13
Exodus is the second book amongst the First five books in the Bible. Moses was the author of these books. Exodus talks about Israel’s captivity in Egypt and its deliverance. In that way the God of Israel showed himself to be strong and capable to délivrer anyone inspite of whatever human contraptions binds him.
Israel blessed and persecuted (1-7)
Joseph, Jacob’s eleventh son, was sold to the Egyptians as a slave by his jealous brothers. However, thanks to God's providence Joseph became the Prime Minister in Egypt. Due to a serious famine that struck the entire region, save Egypt given Joseph’s economic policy, Jacob (Israel was the second name that God gave him) and his sons came to Egypt. In all there were 70 people who went there. God then blessed Israel and his family so that they may prosper. The Israelites did not stop growing in number so much so that they were more numerous that the grains of sand. Joseph died thereafter. The new Pharaoh did not know Joseph and thus Egypt forgot all of the grace that they had received thanks to him. Inspite of their immense blessing Israel was without a protector. They were defenseless against the dominating people who surrounded them. When God’s blessing grew beyond compare, the once host country became an enemy. The jealous are always around the people of God. Observing the reality of the situation,the Israelites outnumbering the Egyptians, the Pharaoh became afraid and he adopted a policy aimed at oppressing the Israelites. He placed an enslaver over them and he made them do forced work. However, the Bible explains that the more he tried to make them suffer, the more they grew in number. The aversion towards them kept growing.
2. Two women of faith (34-38)
The Pharaoh adopted another measure aimed at controlling the Israeli population. He thus set up two midwives amongst the Israelites so that they may kill the newborn should it be male and let it live should it be female.  Their names were Chipra and Poua. However, they were women of faith who feared God. They violated the evil’s Pharaoh decree and they made all of the newborn live. God gave them a good argument in order to avoid the Pharaoh’s judgement. God protected them and He blessed them and their family. God is faithful to those who obey Him.

Monday, November 20, 2017

Challenge to science

The shake-up of modern civilization as a call to reconsider the foundations of the real, thus can be summarized the general theme of the texts of conferences and articles collected in this volume and published for the most part over the years in different Journals. The same theme is approached systematically in Volume III of the Dogmatic for Evangelical Catholicity[1]; this volume is dedicated to Theological Cosmology[2]. The present collection of texts – structured according to the main aspects of the thematic mentioned (see the table of contents) –, if it is the systematic development of theological Cosmology and if it is, in turn, illuminated by them, has its reason for to be and its meaning in itself. It does not include the strictly anthropological aspect. This one is the subject of a volume apart.
With regard to modern civilization, we speak indifferently of shaking and crisis. If the term "shaking" reflects effective reality, if it seems more appropriate at first sight than that of crisis, which term could give to understand that it is in this shaking of something of simply temporary and thus without ultimate significance, the term crisis is transparent, because of its primary meaning (krisis, in Greek, means judgment calling for a decision), to the fact that this disturbance is the very consequence of this civilization: in it is played out what is called an "immanent judgment", as it is always referred to again in the following pages. Thus the two words "shake" and "crisis" illuminate one another, and each receives a surplus of meaning from the other. In their use in the present work, they are, each time, rich in each other.
The shaking up of modern civilization is a crisis of the foundations of this latter: it is the object of Part II. Its main aspects are the ecological crisis (of which the climate crisis is an implication) and the economic crisis (with the financial crisis as its implication): they are the subject of parts III and IV.
The title to this volume calls for the following three explanatory remarks.
- The theme of the crisis of the foundations of modern civilization concerns the University of Science, or even puts it - in its modern conception - into question (Part I). What is at stake is the effervescence of the science tied to the deficiency of thought. It is certainly not the sciences themselves that are in question, since they have their object in this aspect of the real: we owe them an incredible enlargement and to many useful titles of our knowledge and the technical possibilities implied in they; but it is the absence, or insufficiency, of their reflexive and critical recovery for their insertion (or integration) into the whole of the real, which is the "place" - the house - of the life of humans.
- The theme of the crisis of the foundations of modern civilization is related to the preservation of nature - when this one is not reduced to what the approach to authenticity in its various forms can say but when it is the object of reflective and critical thinking, we will characterize the nature as creation -; it is she who is at stake (part V). It is the nature as creation which is the whole of reality, the house of humans. It is fundamentally to become - there is no opposition between creation and evolution, but the evolution says the becoming of creation -, and in this becoming it is entrusted on our land to the culture of humans and therefore to their responsibility. : Human being responsible towards the nature as creation, and therefore ultimately responsible also towards the author of the nature who carries and directs him, whether he is called the Creator or another name.
- The theme of the crisis of the foundations of modern civilization is a call to theology. This is largely absent in the University of Science, where it is largely reduced to science alongside other sciences, by which it is sterilized as a reflexive and critical discipline, attentive to the latest issues of science and the real. Theology carries this responsibility - of reflexive and critical discipline - with philosophy when the latter on its side does not stray from its own object which is the same as that of theology. The only difference between the two is that philosophy approaches the object indicated with the resources of reason as theology approaches it, in the responsible and discerning attention to philosophy, correlating with the approach - experiential - of the reason, the approach - interpretative -, and in this respect, experiential at second degree – of the faith, attentive to the data of the revelation carried by the given religious tradition. The deficiency of thought in the University of Science, of which it was at stake, is, in addition to that of philosophy, that of theology. The remedy for this deficiency is not the return to the medieval university in which theology was, after philosophy, the queen of sciences. It is due to the awareness, by the sciences, of the last issues involved in the real and in them as sciences of the real, and, consequently, to their openness to reflective and critical questioning. In this questioning, philosophy and theology may prove to be the servants of the sciences, as long as they do not perceive themselves as instances of power placed on the sciences but will be the obstetrician of the "meta-physical" questioning resulting from the sciences as real sciences ("physical" in the given sense of real). Their credibility will assert itself or will be invalidated in their ability or inability to advance the path of science in the sense of their constructive effectiveness of the real and thus of the house of the humans.
The grouping in this volume of lectures and articles either unpublished or published in different Journals reveals some overlaps between them; also appear such overlaps with Writings I and II. They are due to the fact that the problems touched, connected, and enlighten each other; they are also the expression of the coherence between them. The reader, reading all the contributions of each of the volumes, will acknowledge, because of the original purpose of each specific time of each text, to understand the reason for it.
They are here again in different journals, periodicals, etc., for their permission to publish the articles concerned. As for the preparation of this volume, I owe again a great gratitude to Mrs. Lise d'Amboise who was, both for the editing, the typographic harmonization of the articles reproduced, the revision, and for her empathically critical and attentive reading of all, and also for all the technical follow-up, a precious and effective help. He is also credited with having introduced inclusive language in this volume, a language that many articles did not mention in their first publication. Recognition also goes to pastor Theo Trautmann for the translation of a text initially par in German.

[1] Abr. D.C.E., in five volumes of two volumes each, published between 1986 and 2007.
[2] The first volume is on Science and Philosophy of Nature (1996), the second on the Therology of Creation (2000).

Mark 8:31-38 (daily bread of 20/11/17)

Key verse: 34
After Peter's confession, Jesus tought the disciples what is the way of the disciples.
1. It's necessary to (31-33)
After having received Peter's confession, Jesus began to teach the way of Jesus' cross. The way to become the Christ wasn't splendid as Peter thought. It was necessary to the Son of God to suffer a lot, be arrested and killed by human hands. Jesus hasn't forgotten to say that he will be resurrected from the dead. But the way of Jesus' cross was very shocking, so the disciples couldn't listen to this glorious declaration. Peter violently opposed Jesus' idea saying "it wasn't necessary". But according to God, the only way to restore the lost paradise to the fallen mankind was this way of Jesus' cross. All other ways comes from human ideas. It's Satan's work to prevent salvation's work by Jesus. Jesus sensed deeply the problem, so he severely reproached Peter, considering him like Satan. When we want to prevent the way of the cross and suffering to our own ease, that comes from Satan.
2. If someone wants to come... (34-38)
Then Jesus called the crowd with the disciples to show them what must be the way of the disciples. The way of the disciples is to deny ourselves, take up our cross and follow Jesus. It's imitate the way of the cross which our Lord Jesus had run. So, after Jesus' work, we all will be successor of his work in this world. The fight against Satan is hard and no one nor anything can resist his power. Only God's army which follows Jesus' way can win the fight. To mankind, life is the most important. But there is here a mystery. If we abandon our life, finally we recover it. But if we want to safeguard our life in this world, we finally will lose it. Therefore, all that we gain on the earth we also will lose it. So, what shall it profit us ? We must seriously ponder this reality and choose what way we must run. Only the way of Jesus' cross is worthywhole and gives us a sense of eternity.

Saturday, November 18, 2017

Mark 8: 27-30 (Daiy Bread of 18/11/2017)

Key verse 8:29b
Jesus gave his disciples a test of faith.It’s a test that really marks the first phase in our walk of faith. What is it? 
Jesus asked them who he is (27-28)
Jesus asked them first of all what was the general opinion of who he was. It’s an objective question. Even though our faith is based on our personal relationship with God, Jesus wanted his disciples to know what the others thought about him. The goal of this was to strengthen their personal faith should they compare it to what the others think.Had they have to write an essay, the disciples would have been able to answer this question by showing how much the general point of view on him was wrong. The disciples had already heard the crowd murmur about who Jesus was and so they regurgitated these responses to Jesus. Herod was one of those who thought that Jesus was Jean the Baptist. Some people thought that he was Elijah, the most powerful prophet in Israel. Others thought that he was just one of the prophets. 
2. Who do you say that I am (29)
Jesus then asked them to give him their personal opinion on who he was. The disciples had to profoundly concentrate on the answer that they had to give because without a personal conviction no one can give their response. Peter gave his response as he had a personal conviction. Once when everyone surrounding Jesus had left him, Peter responded clearly by explaining that he could not separate himself from Jesus given that Jesus had the keys to everlasting life. When we remain attached to the Word of God and we obey it, we can come to see that Jesus is the Christ. 
3. You are the Christ (29b)
Therefore, Peter the first disciple did not miss the opportunity to say that Jesus was the Christ. According Matthew, it was by the Holy Spirit that Peter was able to make this confession. Christ signifies the Anointed one. Therefore, Jesus is the Saviour anointed by God to spread the Word and to save everyone from their sins. He descended from heaven with the power from God to deliver from the demons that had been possessing them. Peter understood that now given his life together with Jesus. He therefore confessed this truth to his master.

Friday, November 17, 2017

Mark 8:22-26 (Daily bread of 17/11/17)

Key verse: 23
Jesus' power is manifested by the healing of a blind person. To date, there was never a man who could open the eyes of a blind man. But Jesus phased heals him.
1. Can you see something ? (22-23)
The people brought a blind man as they brought a deaf mute man, because he could'nt come alone. He needed an intermediary. They beg Jesus to heal him. There was their humble and ardent prayers. Jesus listened to them. As Jesus brought the deaf mute man away from the crowd, Jesus brought the blind man away from the city. The deaf mute man could walk but the blind man can't do it, so Jesus took his hand and went away the city, like a father bring his child. How did Jesus heal him ? He used the same matter than he used to the deaf mute man. After, Jesus asked him if he could see something. This question of Jesus intrigues us. He asks the patient if he feels better, like he wanted to verify. Here we see Jesus' humanity.
2. Like trees (24-26)
In addition to Jesus' humanity, maybe the faith of the blind man wasn't sufficient to heal all at once. The man answered that he saw men but like trees. The object was blurred. Then Jesus touched him again with his hand and when Jesus removed his hand, the man saw. When we receive Jesus' visit, we are happy. But we don't know very well the spiritual reality. We need the next step to deepen mercy and knowlege of God. So, we are coming to flatly look. The object becomes more and more clear. We often hiurry to immediately and quickly understand the things. But the healing sometimes needs a long process. It's the same thing for the healing of a soul which need a long-winded operation. Because of the humans affairs, our vision is not clear for God's kingdom, when we live in this world, but a day will happen when all will become clear (1Co 13 : 12). Our terrestrial blindness will fully disappear. 

A protestant saying to catholics

This does not prevent me from willingly recognizing my debt with regard to certain Church movements, in particular the Catholic charismatic renewal, to whom I owe to have rediscovered in depth a living faith, and whose liturgical songs, entirely taken from the Word of God, were my first real contact with this one, further in contact with the groups of evangelical biblical studies animated by Mr. Rempp in Lyon. Nevertheless, my faith, which has always been nourished by the Word of God, and has been "turned upside down" by the Gospel of John and, above all, by the Epistles of Paul could no longer ignore the conflict, more and more vividly, between what Holy Scripture actually says, and the reception by a tradition too largely contaminated by the influence of Greek philosophy – that of Aristotle in particular. By giving favor often to the moral and social questions rather than the question of salvation, the Catholicism doesn’t permit us to understand why the evangelical message is truly a 'good news' - in proportions probably inimaginable. The decisive experience, which was at the heart of this conversion to a more evangelical faith, is the discovery that, beyond subjectivism of any personal interpretation of Scripture, gave rise to what Luther called Illuminism, it is traversed by a vital breath that the weight of dogma and tradition can end up suffocating under the philosophical arsenal deployed by Catholicism to make the revelation acceptable in the court of human reason. It does not enter into the object of this foreword to examine the report of Sacred Scripture and Tradition, on which we will have ample opportunity to return to the conclusion of this work. We know that the Protestant Reformation inaugurated by Luther made "sola scriptura", Scripture alone, his slogan, and this against the outgrowth of a tradition that ends up partially by becoming emancipated from Scripture, and becoming normative for the interpretation of Scripture itself. The Catholic tradition certainly does not claim to add new revelations to Scripture, contrary to what many Protestants think. It was the remarkable effort of Cardinal Newman, in his Essay on the Development of the Christian Doctrine (1845), to have shown that the Catholic dogmatic obeyed a logic of internal development (each dogmatic affirmation giving rise to new developments) which draws its source in Holy Scripture itself. What the Catholic calls "Tradition" would not be, as the most fundamentalist Protestants believe, a betrayal of Holy Scripture, but it would rather be the unveiling of all its internal potentials, the historicity of the dogma being integral part of this progressive revelation which was enveloped, by germinating in Scripture itself. Being thus understood, as the unfolding of what was certainly misunderstood by the anterior generations, but what was latent in Scripture ("Marian theology" is, for Catholics, exemplary of this development), the dogmatic Tradition would then be the even heart of the Scripture, which unveil its plenary sense, and it will belong to The Magisterium of the Church, to discern what is, in the dogmatic development proposed by theologians, conform to the true meaning of Holy Scriptures.

Our purpose is not to pronounce on the value and legitimacy of the Tradition. But question is to know what really happens to Scripture when theological debates no longer come from the difficulties or obscurities of Scripture (and God knows there are difficult and obscure passages!) but only from the internal debates of the same tradition, as we see, for example, on a question as controversial as that of Grace, which was so much written about in the XVIe and XVIIe centuries. Between a Saint Augustin reflecting in the Grace from the Epistles of St. Paul, and a Henri de Lubac, reflecting in The Mystery of the Supernatural, on this same question from a reflection encompassing all the tradition of the Church (and which mentions Scripture only as a purely occasional, while it should be the touchstone of all spiritual discernment) one can only remain wary of this dogmatic outgrowth, which deprives the non-specialist of any possibility of having access to the true meaning of the Scriptures. This meaning is then "confiscated" by a single intellectual elite capable of following all the meanders in which such fights are often festering. Christ, however, was not so tortuous, and he knew that the message of the Gospel, which is addressed first to the "poor of the heart", is immediately accessible to him whose heart and intelligence are opened by the action of the Holy Spirit. Does he not declare: "I bless you, Father, Lord of heaven and earth, to have hid this mystery from the wise and learned, and to have it revived to the youngest" (Matthew, 11. 25)? Is it not to overthrow this word of Christ that to wish to reserve the key to the interpretation of Scripture to a learned elite, or to a enlightened Magisterium, there where Christ promises, on the contrary, the assistance of Holy Spirit to all those who faithfully keep and meditate on his Word?

Also, for the sake of honesty, and because we must nevertheless recognize the greatness of Catholic theology, I wanted to confront, in the three essays of which this book is composed, the Catholic interpretation and the Protestant interpretation, with as much objectivity as possible, showing to what respective logics each of them obey. The Catholic reader will find that I have not deformed any Catholic positions, as is often the case in this kind of debate, and that I rather tried to present them with the maximum of sympathy possible in the three studies proposed, even if I allowed myself certain criticisms, in the introduction and the conclusion, which aimed less at Catholicism itself than at its questionable reduction to "Thomist orthodoxy". If this essay can contribute to changing the way by which many Protestants look at Catholicism, and vice versa, one of the major objectives of this essay will be already reached, so much has it seemed to us, during the course of writing this work, that much misunderstanding in the dialogue between Catholicism and Evangelical Protestantism comes from the inability to enter into the internal logic of the opposing position, and to marry its point of view. Now, some differences remain irreducible, and we do not pretend to resolve them. But a better understanding of the opposing doctrine seems to us to be the condition of a real dialogue, even if each one remains on his position.