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Tuesday, February 8, 2011
Love is from The Heart
"The Lord seeth not as men seeth: for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16:7) needs to be borne in mind on this subject. "If a man find a betrothed damsel in the field, and the man force her and lie with her, then the man only that lay with her shall die" (Deut. 22:25). In the verses which follow we read "there is in the damsel no sin worthy of death." Not only did she not consent hereto, but we are told "she cried, and there was none to save her." Now that has a spiritual application to us. If a believer is suddenly surprised by a temptation which is to something forbidden by God and his heart agrees not thereto, but offers a resistance, which is however unavailing, though he is not guiltless therein, yet his case is very different from that of the unregenerate who found the temptation agreeable and responded heartily thereto. Note how the Spirit has recorded of Joseph of Arimathea that though he was a member of the Sanhedrin which condemned Christ to death, yet he "had not consented to the counsel and deed of them" (Luke 23:51)!
Monday, February 7, 2011
Today is a Great Day of Joy
THE SCRIPTURES AND JOY
The ungodly are ever seeking after joy, but they do not find it: they busy and weary themselves in the pursuit of it, yet all in vain. Their hearts being turned from the Lord, they look downward for joy, where it is not; rejecting the substance, they diligently run after the shadow, only to be mocked by it. It is the sovereign decree of heaven that nothing can make sinners truly happy but God in Christ; but this they will not believe, and therefore they go from creature to creature, from one broken cistern to another, inquiring where the best joy is to be found. Each worldly thing which attracts them says, It is found in me; but soon it disappoints. Nevertheless, they go on seeking it afresh today in the very thing which deceived them yesterday. If after many trials they discover the emptiness of one creature comfort, then they turn to another, only to verify our Lord’s word, "Whosoever drinketh of this water shall thirst again" (John 4:13)
The ungodly are ever seeking after joy, but they do not find it: they busy and weary themselves in the pursuit of it, yet all in vain. Their hearts being turned from the Lord, they look downward for joy, where it is not; rejecting the substance, they diligently run after the shadow, only to be mocked by it. It is the sovereign decree of heaven that nothing can make sinners truly happy but God in Christ; but this they will not believe, and therefore they go from creature to creature, from one broken cistern to another, inquiring where the best joy is to be found. Each worldly thing which attracts them says, It is found in me; but soon it disappoints. Nevertheless, they go on seeking it afresh today in the very thing which deceived them yesterday. If after many trials they discover the emptiness of one creature comfort, then they turn to another, only to verify our Lord’s word, "Whosoever drinketh of this water shall thirst again" (John 4:13)
Sunday, February 6, 2011
Praise The God of all Peace and Righteousness
Matthew 6:13
This model for Divine worshipers concludes with a doxology or ascription of praise to the One addressed, evidencing the completeness of the prayer. Christ here taught His disciples not only to ask for the things needful to them, but to ascribe unto God that which is properly His. Thanksgiving and praise are an essential part of prayer. Particularly should this be borne in mind in all public worship, for the adoration of God is His express due. Surely if we ask God to bless us, the least we can do is to bless Him. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ!" exclaims Paul (Eph. 1:3). To pronounce blessing upon Cod is but the echo and reflex of His grace toward us. Devout praise, as the expression of elevated spiritual affections, is the proper language of the soul in communion with God.
The perfections of this prayer as a whole and the wondrous fullness of each clause and word in it are not perceived by a rapid and careless glance, but become apparent only by a reverent pondering. This doxology may be considered in at least a threefold way: (1) as an expression of holy and joyful praise; (2) as a plea and argument to enforce the petitions; and (3) as a confirmation and declaration of confidence that the prayer will be heard. In this prayer our Lord gives us the quintessence of true prayer. In the Spirit-indited prayers of the Old Testament Psalter, prayer and praise are continually joined together. In the New Testament, the Apostle Paul gives the following authoritative instruction: "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" (Phil. 4:6). All the prayers of eminent saints, recorded in the Bible, are intermingled with the adoration of Him who inhabits the praises of Israel (Ps. 22:3).
In this pattern prayer, God is made both the Alpha and the Omega. It opens by addressing Him as our Father in heaven; it ends by lauding Him as the glorious King of the universe. The more His perfections are before our hearts, the more spiritual will be our worship and the more reverent and fervent our supplications. The more the soul is engaged in contemplation of God Himself, the more spontaneous and sincere will be its praise. "Continue in prayer, and watch in the same with thanksgiving" (Col. 4:2). Is it not our failure at this point that is so often the cause of blessing being withheld from us? "Let the people praise Thee, O God; let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us" (Ps. 67:5, 6). If we do not praise God for His mercies, how can we expect Him to bless us with His mercies?
"For Thine is the Kingdom." These words set forth God’s universal right and authority over all things, by which He disposes of them according to His pleasure. God is Supreme Sovereign in creation, providence, and grace. He reigns over heaven and earth, all creatures and things being under His full control. The words "and the power" allude to God’s infinite sufficiency to execute His sovereign right and to perform His will in heaven and earth. Because He is the Almighty, He has the ability to do whatsoever He pleases. He never slumbers nor wearies (Ps. 121:3, 4); nothing is too hard for Him (Matthew 19:26); none can withstand Him (Dan. 4:35). All forces opposed to Him and to the Church’s salvation He can and will overthrow. The phrase "and the glory" sets forth His ineffable excellency: since He has absolute sovereignty over all and commensurate power to dispose of all, He is therefore all-glorious. God’s glory is the grand goal of all His works and ways, and of His glory He is ever jealous (Isa. 48:11, 12). To Him belongs the exclusive glory of being the Answerer of prayer.
Let us next notice that the doxology is introduced by the conjunction for, which here has the force of because or on account of the fact that Thine is the Kingdom, etc. This doxology is not only an acknowledgement of God’s perfections, but a most powerful plea as to why our petitions should be heard. Christ is here teaching us to employ the for of argumentation. Thou art able to grant these requests, for Thine is the Kingdom, etc. While the doxology undoubtedly belongs to the prayer as a whole and is brought in to enforce all seven petitions, yet it seems to us to have a special and more immediate reference to the last one: "but deliver us from evil: for Thine is the Kingdom. . . ." O Father, the number and power of our enemies are indeed great, and they are rendered the more formidable because of the treachery of our own wicked hearts. Yet we are encouraged to implore Thy assistance against them, because all the attempts made by sin and Satan against us are really assaults upon Thy sovereignty and dominion over us and the promotion of Thy glory by us.
"For Thine is the Kingdom, and the power, and the glory." What encouragement is here! Two things especially inspire confidence towards God in prayer: the realization that He is willing and that He is able. Both are here intimated. That God bids us, through Christ His Son, to address Him as our Father is an indication of His love and an assurance of His care for us. But God is also the King of kings, possessing infinite power. This truth assures us of His sufficiency and guarantees His ability. As the Father, He provides for His children; as the King, He will defend His subjects. "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps. 103:13). "Thou art my King, O God: command deliverances for Jacob" (Ps. 44:4). It is for God’s own honor and glory that He manifests His power and shows Himself strong on behalf of His own. "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen" (Eph. 3:20, 21).
What instruction is here! First, we are taught to enforce our petitions with arguments drawn from the Divine perfections. God’s universal kingship, His power, and His glory are to be turned into prevailing pleas for obtaining the things we need. We are to practice what Job sought to do: "I would order my cause before Him, and fill my mouth with arguments" (Job 23:4). Second, we are clearly directed to join petition and praise together. Third, we are taught to pray with the utmost reverence. Since God is so great and powerful a King, He is to be feared (Isa. 8:13). Hence it follows that we are to prostrate ourselves before Him in complete submission to His sovereign will. Fourth, we are instructed to make a full surrender and subjection of ourselves to Him; otherwise we do but mock God when we acknowledge verbally His dominion over us (Isa. 29:13). Fifth, by praying thus, we are trained to make His glory our chief concern, endeavoring so to walk that our lives show forth His praise.
"For ever." How marked is the contrast between our Father’s Kingdom, power, and glory and the fleeting dominion and evanescent glory of earthly monarchs. The glorious Being whom we address in prayer is "from everlasting to everlasting. . . God" (Ps. 90:2). Christ Jesus, in whom He is revealed and through whom prayer is offered, is "the same yesterday, and today, and for ever (Heb. 13:8). When we pray aright, we look beyond time into eternity and measure present things by their connection with the future. How solemn and expressive are these words for ever! Earthly kingdoms decay and disappear. Creaturely power is puny and but for a moment. The glory of human beings and of all mundane things vanishes like a dream. But the Kingdom and power and glory of Jehovah are susceptible to neither change nor diminution, and they shall know no end. Our blessed hope is that, when the first heaven and earth have passed away, the Kingdom and power and glory of God will be known and adored in their wondrous reality through all eternity.
"Amen." This word intimates the two things required in prayer, namely, a fervent desire and the exercise of faith. For the Hebrew word Amen (often translated "verily" or "truly" in the New Testament) means "so be it" or "it shall be so." This twofold meaning of supplication and expectation is plainly hinted at in the double use of Amen in Psalm 72:10: "And blessed be His glorious name for ever: and let the whole earth be filled with His glory; Amen, and Amen." God has determined it shall be so, and the whole Church expresses its desire: "So be it." This "Amen" belongs and applies to each part and clause of the prayer: "Hallowed be Thy name. Amen"—and so forth. Uttering the Amen, both in public and private prayers, we express our longings and affirm our confidence in God’s power and faithfulness. It is itself a condensed and emphatic petition: believing in the verity of God’s promises and resting on the stability of His government, we both cherish and acknowledge our confident hope in a gracious answer.
This model for Divine worshipers concludes with a doxology or ascription of praise to the One addressed, evidencing the completeness of the prayer. Christ here taught His disciples not only to ask for the things needful to them, but to ascribe unto God that which is properly His. Thanksgiving and praise are an essential part of prayer. Particularly should this be borne in mind in all public worship, for the adoration of God is His express due. Surely if we ask God to bless us, the least we can do is to bless Him. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ!" exclaims Paul (Eph. 1:3). To pronounce blessing upon Cod is but the echo and reflex of His grace toward us. Devout praise, as the expression of elevated spiritual affections, is the proper language of the soul in communion with God.
The perfections of this prayer as a whole and the wondrous fullness of each clause and word in it are not perceived by a rapid and careless glance, but become apparent only by a reverent pondering. This doxology may be considered in at least a threefold way: (1) as an expression of holy and joyful praise; (2) as a plea and argument to enforce the petitions; and (3) as a confirmation and declaration of confidence that the prayer will be heard. In this prayer our Lord gives us the quintessence of true prayer. In the Spirit-indited prayers of the Old Testament Psalter, prayer and praise are continually joined together. In the New Testament, the Apostle Paul gives the following authoritative instruction: "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" (Phil. 4:6). All the prayers of eminent saints, recorded in the Bible, are intermingled with the adoration of Him who inhabits the praises of Israel (Ps. 22:3).
In this pattern prayer, God is made both the Alpha and the Omega. It opens by addressing Him as our Father in heaven; it ends by lauding Him as the glorious King of the universe. The more His perfections are before our hearts, the more spiritual will be our worship and the more reverent and fervent our supplications. The more the soul is engaged in contemplation of God Himself, the more spontaneous and sincere will be its praise. "Continue in prayer, and watch in the same with thanksgiving" (Col. 4:2). Is it not our failure at this point that is so often the cause of blessing being withheld from us? "Let the people praise Thee, O God; let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us" (Ps. 67:5, 6). If we do not praise God for His mercies, how can we expect Him to bless us with His mercies?
"For Thine is the Kingdom." These words set forth God’s universal right and authority over all things, by which He disposes of them according to His pleasure. God is Supreme Sovereign in creation, providence, and grace. He reigns over heaven and earth, all creatures and things being under His full control. The words "and the power" allude to God’s infinite sufficiency to execute His sovereign right and to perform His will in heaven and earth. Because He is the Almighty, He has the ability to do whatsoever He pleases. He never slumbers nor wearies (Ps. 121:3, 4); nothing is too hard for Him (Matthew 19:26); none can withstand Him (Dan. 4:35). All forces opposed to Him and to the Church’s salvation He can and will overthrow. The phrase "and the glory" sets forth His ineffable excellency: since He has absolute sovereignty over all and commensurate power to dispose of all, He is therefore all-glorious. God’s glory is the grand goal of all His works and ways, and of His glory He is ever jealous (Isa. 48:11, 12). To Him belongs the exclusive glory of being the Answerer of prayer.
Let us next notice that the doxology is introduced by the conjunction for, which here has the force of because or on account of the fact that Thine is the Kingdom, etc. This doxology is not only an acknowledgement of God’s perfections, but a most powerful plea as to why our petitions should be heard. Christ is here teaching us to employ the for of argumentation. Thou art able to grant these requests, for Thine is the Kingdom, etc. While the doxology undoubtedly belongs to the prayer as a whole and is brought in to enforce all seven petitions, yet it seems to us to have a special and more immediate reference to the last one: "but deliver us from evil: for Thine is the Kingdom. . . ." O Father, the number and power of our enemies are indeed great, and they are rendered the more formidable because of the treachery of our own wicked hearts. Yet we are encouraged to implore Thy assistance against them, because all the attempts made by sin and Satan against us are really assaults upon Thy sovereignty and dominion over us and the promotion of Thy glory by us.
"For Thine is the Kingdom, and the power, and the glory." What encouragement is here! Two things especially inspire confidence towards God in prayer: the realization that He is willing and that He is able. Both are here intimated. That God bids us, through Christ His Son, to address Him as our Father is an indication of His love and an assurance of His care for us. But God is also the King of kings, possessing infinite power. This truth assures us of His sufficiency and guarantees His ability. As the Father, He provides for His children; as the King, He will defend His subjects. "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps. 103:13). "Thou art my King, O God: command deliverances for Jacob" (Ps. 44:4). It is for God’s own honor and glory that He manifests His power and shows Himself strong on behalf of His own. "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen" (Eph. 3:20, 21).
What instruction is here! First, we are taught to enforce our petitions with arguments drawn from the Divine perfections. God’s universal kingship, His power, and His glory are to be turned into prevailing pleas for obtaining the things we need. We are to practice what Job sought to do: "I would order my cause before Him, and fill my mouth with arguments" (Job 23:4). Second, we are clearly directed to join petition and praise together. Third, we are taught to pray with the utmost reverence. Since God is so great and powerful a King, He is to be feared (Isa. 8:13). Hence it follows that we are to prostrate ourselves before Him in complete submission to His sovereign will. Fourth, we are instructed to make a full surrender and subjection of ourselves to Him; otherwise we do but mock God when we acknowledge verbally His dominion over us (Isa. 29:13). Fifth, by praying thus, we are trained to make His glory our chief concern, endeavoring so to walk that our lives show forth His praise.
"For ever." How marked is the contrast between our Father’s Kingdom, power, and glory and the fleeting dominion and evanescent glory of earthly monarchs. The glorious Being whom we address in prayer is "from everlasting to everlasting. . . God" (Ps. 90:2). Christ Jesus, in whom He is revealed and through whom prayer is offered, is "the same yesterday, and today, and for ever (Heb. 13:8). When we pray aright, we look beyond time into eternity and measure present things by their connection with the future. How solemn and expressive are these words for ever! Earthly kingdoms decay and disappear. Creaturely power is puny and but for a moment. The glory of human beings and of all mundane things vanishes like a dream. But the Kingdom and power and glory of Jehovah are susceptible to neither change nor diminution, and they shall know no end. Our blessed hope is that, when the first heaven and earth have passed away, the Kingdom and power and glory of God will be known and adored in their wondrous reality through all eternity.
"Amen." This word intimates the two things required in prayer, namely, a fervent desire and the exercise of faith. For the Hebrew word Amen (often translated "verily" or "truly" in the New Testament) means "so be it" or "it shall be so." This twofold meaning of supplication and expectation is plainly hinted at in the double use of Amen in Psalm 72:10: "And blessed be His glorious name for ever: and let the whole earth be filled with His glory; Amen, and Amen." God has determined it shall be so, and the whole Church expresses its desire: "So be it." This "Amen" belongs and applies to each part and clause of the prayer: "Hallowed be Thy name. Amen"—and so forth. Uttering the Amen, both in public and private prayers, we express our longings and affirm our confidence in God’s power and faithfulness. It is itself a condensed and emphatic petition: believing in the verity of God’s promises and resting on the stability of His government, we both cherish and acknowledge our confident hope in a gracious answer.
Saturday, February 5, 2011
The Power You Need for Today
THE POWER OF GOD
"Twice have I heard this; that power belongeth unto God" (Ps. 62:11). In When first writing upon this subject, we practically confined our attention to the omnipotence of God as it is seen in and through the old creation. Here we propose to contemplate the exercise of His might in and on the new creation. That God’s people are much slower to perceive the latter than the former is plain from Ephesians 1:19, where the apostle prayed that the saints might know "what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power." Very striking indeed is this. When Paul speaks of the Divine power in creation he mentions "His power and Godhead" (Romans 1:20); but when he treats of the work of grace and salvation, he calls it "the exceeding greatness of His power."
God proportions His power to the nature of His work. The casting out of demons is ascribed to His "finger" (Luke 11:20); His delivering of Israel from Egypt to His "hand" (Ex. 13:9); but when the Lord saves a sinner it is His "holy arm" which gets Him the victory (Ps. 98:1). It is to be duly noted that the language of Ephesians 1:19, is so couched as to take in the whole work of Divine grace in and upon the elect. It is not restrained to the past—"who have believed according to"; nor to the time to come—"the power that shall work in you"; but, instead, it is "the exceeding greatness of His power to us-ward who believe." It is the "effectual working" of God’s might from the first moment of illumination and conviction till their sanctification and glorification.
So dense is the darkness which has now fallen upon the people (Isa. 60:2), that the vast majority of those even in the "churches" deem it by no means a hard thing to become a Christian. They seem to think it is almost as easy to purify a man’s heart (James 4:8) as it is to wash his hands; that it is as simple a matter to admit the light of Divine Truth into the soul as it is the morning sun into our chambers by opening the shutters; that it is no more difficult to turn the heart from evil to good, from the world to God, from sin to Christ, than to turn a ship round by the help of the helm. And this in the face of Christ’s emphatic statement, "With men this is impossible" (Matt. 19:26).
To mortify the lusts of the flesh (Col. 3:5), to be crucified daily to sin (Luke 9:23), to be meek and gentle, patient and kind—in a word, to be Christ-like—is a task altogether beyond our powers; it is one on which we would never venture, or, having ventured on, would soon abandon, but that God is pleased to perfect His strength in our weakness, and is "mighty to save" (Isa. 63:1). That this may be the more clearly evident to us, we shall now consider some of the features of God’s powerful operations in the saving of His people.
"Twice have I heard this; that power belongeth unto God" (Ps. 62:11). In When first writing upon this subject, we practically confined our attention to the omnipotence of God as it is seen in and through the old creation. Here we propose to contemplate the exercise of His might in and on the new creation. That God’s people are much slower to perceive the latter than the former is plain from Ephesians 1:19, where the apostle prayed that the saints might know "what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power." Very striking indeed is this. When Paul speaks of the Divine power in creation he mentions "His power and Godhead" (Romans 1:20); but when he treats of the work of grace and salvation, he calls it "the exceeding greatness of His power."
God proportions His power to the nature of His work. The casting out of demons is ascribed to His "finger" (Luke 11:20); His delivering of Israel from Egypt to His "hand" (Ex. 13:9); but when the Lord saves a sinner it is His "holy arm" which gets Him the victory (Ps. 98:1). It is to be duly noted that the language of Ephesians 1:19, is so couched as to take in the whole work of Divine grace in and upon the elect. It is not restrained to the past—"who have believed according to"; nor to the time to come—"the power that shall work in you"; but, instead, it is "the exceeding greatness of His power to us-ward who believe." It is the "effectual working" of God’s might from the first moment of illumination and conviction till their sanctification and glorification.
So dense is the darkness which has now fallen upon the people (Isa. 60:2), that the vast majority of those even in the "churches" deem it by no means a hard thing to become a Christian. They seem to think it is almost as easy to purify a man’s heart (James 4:8) as it is to wash his hands; that it is as simple a matter to admit the light of Divine Truth into the soul as it is the morning sun into our chambers by opening the shutters; that it is no more difficult to turn the heart from evil to good, from the world to God, from sin to Christ, than to turn a ship round by the help of the helm. And this in the face of Christ’s emphatic statement, "With men this is impossible" (Matt. 19:26).
To mortify the lusts of the flesh (Col. 3:5), to be crucified daily to sin (Luke 9:23), to be meek and gentle, patient and kind—in a word, to be Christ-like—is a task altogether beyond our powers; it is one on which we would never venture, or, having ventured on, would soon abandon, but that God is pleased to perfect His strength in our weakness, and is "mighty to save" (Isa. 63:1). That this may be the more clearly evident to us, we shall now consider some of the features of God’s powerful operations in the saving of His people.
Friday, February 4, 2011
E-NEWS The Joy of Jesus: YouTube - Yolanda Adams - The Battle Is Not Yours
E-NEWS The Joy of Jesus: YouTube - Yolanda Adams - The Battle Is Not Yours
1 Corinthians 13
1 If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast,not have love, I gain nothing.
4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.
8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13 And now these three remain: faith, hope and love. But the greatest of these is love.
1 Corinthians 13
1 If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast,not have love, I gain nothing.
4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.
8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13 And now these three remain: faith, hope and love. But the greatest of these is love.
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Scripture: Psalm 100 (New International Version) Psalm 100 A psalm. For giving thanks. 1 Shout for joy to the LORD, all the earth. 2 Worsh... -
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful,...