Thank you very much, brother. I am very glad to be able to be with you this morning once again, and to be able to share from the Word of God.
I would like to read a psalm. This came to me very vividly in the night. I am quite sure that God has something to say to us. Psalm 46 is very well known, I am sure, to many of you.
God is our refuge and strength,
A very present help in trouble.
Therefore will we not fear, though the earth do change,
And though the mountains be shaken into the heart of the sea;
Though the waters thereof roar and be troubled,
Though the mountains tremble with the swelling thereof.There is a river, the streams whereof make glad the city of God,
The holy place of the tabernacles of the Most High.
God is in the midst of her; she shall not be moved:
God will help her at the dawn of the morning.The nations raged, the kingdoms were moved:
He uttered His voice, the earth melted.
The Lord of hosts is with us;
The God of Jacob is our refuge.Come, behold the works of the Lord,
What desolations He hath made in the earth.
He maketh wars to cease unto the end of the earth;
He breaketh the bow, and cutteth the spear in sunder;
He burneth the chariots in the fire.Be still, and know that I am God:
I will be exalted among the nations,
I will be exalted in the earth.
The Lord of hosts is with us;
The God of Jacob is our refuge.
Just a word of prayer.
Beloved Lord, we thank You that we have been able, in this wonderful and free way, to worship You this morning. We really love You. We thank You for this that You have given us, as an affectionate bringing to remembrance of Your love for us and what it cost.
We praise You and worship You. Now we come to Your Word, Lord. We are entirely dependent upon You, that You should give us the word we need.
We have talked about that conference next year, still a way off. We have no idea what is going to happen between now and then. All we know, Lord, is that our times are in Your hand. We know that You are an everlasting Rock, and Your Word says, “Trust ye in the Lord.”
We praise You and worship You this morning, and we ask, Lord, that You make this Word living to every one of us, from the youngest to the eldest. Lord, we thank You for the anointing which is ours in the Lord Jesus: that anointing of grace and power for the speaking of Your Word, for the translating of it where necessary, and for the hearing of it.
Lord, help us, we pray, for we ask it all in the name of our Lord Jesus. Amen.
Well, as I have already said, this is, I think, a very well-known psalm. And this is a problem, because the better we know the psalm, the more easily the real truth simply slips over us like water off a duck’s back. We need, really, to hear what the Lord is saying in this incredible psalm.
What do you think is the key to this psalm? Of course, the psalm is all about earthquake, change, tsunamis, mountains falling into the sea, seas trembling. It speaks of enormous physical changes, enormous social changes, enormous spiritual changes, enormous economic changes. Everything is included in this extraordinary psalm.
Where is the key? The key is in the last but one verse: “Be still, and know that I am God. I will be exalted among the nations.”
Now, the word there is goyim, and it simply means unsaved nations. “I will be exalted among the unsaved nations”—the Gentiles. In the day that this psalm was written, it was a word to those who believed and knew God. And the Lord says, “I will be exalted amongst those who do not know Me, who do not believe in Me, who are rejecting Me. I will be exalted in the earth”—the whole planet.
The word does not mean, “Be still, and academically know Him.” It means that we experientially know the Lord. It is one thing to know about God—to know that He is infinite, that He is almighty, that He is all-knowing, that He is everywhere at once, and all these wonderful things—but it leaves you cold in the end.
It is whether we know God. We know Him as Father, we know Him as the Lord Jesus, and we know Him as the Holy Spirit. You cannot leave one of those elements out. Every one of those elements is necessary if you and I are to know God.
We have to know that fatherhood of God. We have to know the Lord Jesus, in Whom God the Father has placed everything. And we need to know the Holy Spirit, for there is no way to know the Father or the Son except through the Holy Spirit.
If we are strangers to the Holy Spirit, we become strangers to the Father and the Son. For it is through the ministry of the Holy Spirit that you and I are brought into a living experience of the indwelling of the Father and the Son.
This psalm, then, is an extraordinary psalm. It speaks of enormous change. Well, we surely have had that experience already. We are moving more and more into change.
That was the keynote of President Obama’s electioneering, and I think now we begin to understand what the change really means. It is a change that is spreading all over the world, into Europe, into the United Kingdom, and beyond it through the world.
It is an amazing turning toward the Antichrist. I do not mean by that that President Obama is the Antichrist. But what I do mean is that the world is being prepared for the coming of the Antichrist.
We do not know when the rapture will take place. We know it could be today. We know it could be tonight. We know it could be tomorrow. We may possibly have more time. Maybe we shall meet together again for the conference this coming summer, and maybe for some more conferences, as far as I know.
But the fact of the matter is this: the change is already taking place. Enormous social changes are taking place in world society, and especially in the so-called Christian homelands. They are not Christian homelands any more, of course.
Where you really find the church today expressed, with all its weaknesses and faults and failings, as in the New Testament, is in Africa, in South America, and in Asia. It is really not so much here, in what used to be called the gospel homelands.
This change that we read of in this psalm is something tremendous. It begins with a statement of faith, right in the midst of tumultuous change:
God is our refuge and strength,
A very present help in trouble.
There is one translation which is rather eye-catching. It goes like this: “God is our refuge and strength, a very present help in a tight place.”
That is exactly, really, what the Hebrew here translated “trouble” means: a limited place of affliction, and, to a certain extent, being straitened.
God is at hand. That means that He is right there. You may not know it; you may not feel it. But He is right there, right at your side, right by the Holy Spirit in you. That is how near the Lord is.
And that is why the psalmist could say, “Therefore will we not fear.” Even if all these changes are taking place, we will not fear, because God is our refuge.
The word here is the word for a fortress, a stronghold. It is a different word from the word translated “refuge” in the last verses of the second and third stanzas. I will come to that in a moment.
But it is really quite amazing that the psalmist, in the midst of enormous change, could say, “Though these changes are catastrophic, though they are turning the world upside down, though they call light darkness and liberty bondage, though the whole world is changing in its attitude, we will not fear.”
If you look at these things, they are tremendous. In the midst of this cataclysmic change, you might not feel quite so comfortable, especially to say, “I will not fear.”
Your home could go. Everything you know could go. The whole kind of society—politically, economically, financially—could change. It is not so easy to say, “I will not fear. We will not fear,” when you lose your job, or lose your income, or lose your investment, or a whole lot of other things come.
If, for the first time, we suddenly find that our nation is no longer democratic, we begin to wonder: What does it really mean?
Then the psalm says something even more extraordinary. It says, in verse 4:
There is a river,
The streams whereof make glad the city of God.
It is not just a question of faith: “We will not fear.” Fearlessness is joy. Therefore, there is a river, the streams whereof make glad the city of God, the holy place of the tabernacles of the Most High.
It seems to me that the only way we can be delivered from fear is to know the Lord, and to know Him deeply and personally. If we are in the tabernacles of the Most High, how can change do anything to Him?
There is a sense in which you are rooted and grounded in the eternal. It reminds me of Moses’ words:
The eternal God is thy dwelling place,
And underneath are the everlasting arms.
You cannot get out of those. No matter what happens, underneath are the everlasting arms. You have made the eternal God your refuge, have you? Have I?
Academically and theologically, we may have done it; but have we actually, practically, in reality, made the eternal God our refuge? If the eternal God is our refuge, our fortress, we have become, by the grace and mercy of God and by the saving power of the Lord Jesus, as eternal as He is, as unshakable as He is.
We are receiving, says the writer to the Hebrews, a kingdom that cannot be shaken. Therefore, let us have grace whereby we may offer unto God our reasonable—our intelligent, spiritually intelligent—service.
Then he says, “For our God is a consuming fire.” That, I think, some believers find a little uncomfortable. They do not quote the whole sentence; that normally is left out.
But it is rather interesting. In the midst of fire and change, everything being shaken, there is a service that we can offer which is our spiritually intelligent service.
I remember the very first message I ever preached. That is quite a few years ago. I was eighteen—just eighteen. I had had a dreadful experience preaching. I was asked to address the Sunday school teachers, and I made a complete hash of it.
The best thing about it was that they laughed and laughed and laughed, but that did not do anything for me. I thought I was going to be a great preacher, and there I was, sort of pouring my heart out to them. I got tongue-tied, twisted all up, and got things all wrong.
I decided at the end of that that I was not a preacher and I would never preach again. It was a definite thing with me. I would be a missionary. I would go out to China. I would serve the Lord in China, but I would not be preaching.
Well, of course, I got conscripted into the Royal Air Force—it was national service—and I was sent to Egypt. The China Inland Mission seconded me to the Egypt General Mission.
The superintendent of the Egypt General Mission in Ismailia—I will not give you his name—was a wonderful Irishman from the North, and his wife was an even more wonderful person from the South. If you know anything about the Northern Irish and the Southern Irish, you know they never meet.
He said to me at lunch, “Will you please preach this coming Sunday to all the servicemen that come together?”
And I said, “Mr. So-and-so, I am not a preacher.”
“But you are a candidate for the CIM.”
“Yes,” I said, “but many missionaries do not preach. I cannot preach for toffee.”
“Rubbish,” he said. “Of course you have got to preach.”
“No,” I said, “I cannot preach.” And he went off quite angry. I was quite disturbed that such a dear man should get so angry.
His dear wife—I can see her in my mind—was sitting pouring out tea. “Here is a cup of tea for you,” she said. “My husband is very upset with you. You are not going to preach this coming Sunday.”
“No,” I said. “I cannot preach—not for toffee, not for all the tea in China can I preach.”
And she said, “Sit down.” And I sat down. Oh, I have always been a big, young woman—I sat down instantly.
She said, “Your mother came from Dublin?”
“Yes.”
She said, “You are an actor. You have got what it takes to preach.” Now, this is all natural.
“Really,” I said, “well, I made a terrible hash of it last time.”
She said, “Shall I tell you what to do? Write every word down on small pieces of paper and put it in your Bible. Then read it.”
She said, “You are so good at acting, everyone will think you are preaching normally. They will not know that you are reading every word.”
I thought for a moment, and I said, “I will do it.”
And if it had not been for that one thing, that one afternoon, I would never have preached again. I did it, and a whole number of servicemen got saved.
I could not believe it. I had read every word of it. I thought, “Oh, if the Holy Spirit is upon you, you do not read it.” But I did read it, and I read it for every message I gave for the three years I was in Egypt.
And people got saved all over the place. It was amazing, and others were helped. That is why I have gone on this spiel: because I remembered the verse. It is the last, or last but one, verse in the second letter of Peter:
Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.
That was the first message I ever preached. And I preached it again in Port Said, to Auntie Smith and Auntie Liblick and about the Egyptian saints—these wonderful, great, holy, honourable saints. And they were thrilled. I could not believe it.
All I simply said was this: knowledge of the Lord Jesus Christ is not academic. It is getting to know Him as a Person, getting to know Him personally.
This is what this psalm is all about. There is a river, the streams whereof make glad the city of God, in the midst of all this earthquake change, this cataclysmic change, catastrophic tsunamis—everything in these few verses.
There is a river, the streams whereof make glad the city of God,
The holy place of the tabernacles of the Most High.
Where He dwells, you cannot be shaken. If you are dwelling where He dwells, if you are in union with the Eternal One, the more there is of Him in us, the less there is to be shaken.
What is there that is shaken in you and me? I will tell you straight away: what is shaken in you and me is flesh. Our academic knowledge of the Lord, our theological knowledge of the Lord, our impractical knowledge of the Lord—these get shaken to the foundations.
But what we really know of the Lord in our own spirit, what we experience of the Lord in our inner being, that is forever.
It is what you find in that extraordinary book Ecclesiastes, where we are told that everything is vapour: “Vapour of vapours, all is vapour”; “Vanity of vanities, all is vanity.” Then you have this word: God has placed eternity in the heart of man.
Then it goes on and says this:
Whatsoever God doeth, it shall be for ever.
So there is in every one of us a God-shaped blank. It is what the preacher in Ecclesiastes called eternity. Fill it with sex: it does not satisfy you. Fill it with money: it does not satisfy you. Fill it with sport: it does not satisfy you. Fill it with a career: it does not satisfy you. Fill it with friendships: it will not satisfy you.
In your heart, there is something that is a God-shaped blank which only God can fill. But when God fills it, He begins to do something in that human being that is forever. Everything the Lord does in human beings is forever.
I could keep you for quite a while just telling you the different experiences in my life where something that I thought was trite and easy became real to me.
I am tempted to tell at least one story. I was convalescing in Lady Ogle’s home, a beautiful home overlooking Ashdown Forest in the south of England. I remember that I was sitting alone in the beautiful drawing room, and I saw on the wall a text.
I thought, “Oh my goodness, fancy Lady Ogle putting that trite text up there. All the Christians put it up: ‘My peace I give unto you.’ Could she not have found something better to put up on the wall?”
I never thought more about it. At one point, Lady Ogle told me her story of how, at a certain point in her life, she could not find peace. Her husband died in the great flu epidemic. She was twenty-three years of age and had been married for one year.
She was left a fortune, and she already had her own fortune, but she was the unhappiest person on earth. She knew the Lord, but she was so unhappy.
Then she said, “Do you know what happened? Into my heart, in the depth of my unhappiness, came this word:
Peace I leave with you;
My peace I give unto you.
“And in a single moment, I understood that peace He left with me was not His peace. He never called it ‘My peace.’ He said, ‘Peace I leave you.’ It was peace for sins forgiven. He did not need it.
“But ‘My peace’—that was the peace He had in Gethsemane. That was the peace He had on the cross when He said, ‘My God, My God, why hast Thou forsaken Me?’ And then said, ‘Into Thy hands, Father, I commend My spirit.’”
In that moment, I understood something. What I thought was so trite was not trite at all. Someone had experienced it.
There is a river, the streams whereof make glad the city of God. Are you in the city of God? Are you part of the city of God? Do you understand what it is to be built together as the house of God, the city of God, the bride of the Lamb?
This Word—these sixty-six books—for some of you, I mean, may seem dumb and boring. But I want to tell you something: I have never yet found a word of Shakespeare that has leapt out of the page and delivered an alcoholic, or leapt out of the page and delivered a drug addict, or leapt out of the page and brought a person to a spiritual new birth.
This Book is the most incredible thing that you have in your hands. It is alive. Goethe, Schiller, Shakespeare—genius, human genius—they can teach us a lot. But this Book is different. It does not just teach; it gets into you and makes practical your union with God in the Messiah.
It is an implanted Word. It is a Word that goes deep into you and becomes part of you.
There is a river, the streams whereof make glad the city of God,
The holy place of the tabernacles of the Most High.
God is in the midst of her; she shall not be moved.
If the Lord really takes this Book and gets it into you so that it becomes your life, your very being, and becomes reality, there is a sense in which God is in you. You will not be moved.
This company will not be moved. We as believers will not be moved. God is in the midst.
Now there is a light to pass through. It is a beautiful word. The old English, King James Version, was “right early,” but the Hebrew is quite simple: “at the turn of the dawn.”
So that we understand it: at the dawn of the morning, when night turns into a new day.
God is in the midst of her; she shall not be moved:
God will help her at the turn of the day.
So there is a night sometimes to go through. Do not ask me why, but it is through tribulation that we get to know the Lord so often. Why it should be that way, I do not know.
Except I know that the more comfortable we become, the more like a bed of roses travelling along to heaven, we do not get anywhere. It is in these dark places that we find the Lord. Then the Lord makes real in us something so that, when you read these things, you think, “Oh, I remember that word. The Lord made that my word.”
I always remember Auntie Liblick. She was Estonian, and very unemotional, but she was an amazing lady—a missionary in Egypt. She lost her brothers and nephews in the war.
I remember her very well because I was very arrogant. I think you might find that very hard to believe, but I was very arrogant. I used to say things as they were, which I found the British and others were very upset about.
So I used to say things terribly. I used to say to Auntie Liblick, “I do not understand this verse.”
And she would say, “Well, ask the Lord.”
“But I have asked the Lord, and I still do not understand it,” I said. “Why does He not do something?”
Then she would say to me, “You are very arrogant.”
I never answered that one. Then she said, “Do you know what I do? I read something I do not understand, and I say, ‘Lord, are You going to show me?’”
“And if He does not, I write in my study Bible a question mark and the date.”
She said, “And do you know what I find? Within a year or two, I come back at it and ask, ‘Why did I put a question mark there? It is perfectly obvious.’”
I have adopted that simple remedy ever since. That is going back many, many years. I just, in my mind, put a question mark and say, “I did not understand it then.” There are still things I do not understand.
But I praise the Lord for what He shows: the spirit of wisdom and revelation in the knowledge of the Lord Jesus. That is far more important than academic knowledge.
I know I am continually talking about theology and academic knowledge as if it is nothing. It has real value. But theological knowledge and academic knowledge are not the essential part of knowing the Lord. It is getting to know Him.
God is in the midst of her; she shall not be moved:
God will help her at the turn of the day.
The dawn of the morning. So there is a night sometimes to go through, but then comes the glorious dawn, and somehow or other that belongs to us.
Then it says something more here. It says, “The nations raged.” Well, we all know that. The nations are raging. I think the Lord has an enormous controversy with the nations at present. It is a fearful thing to be on a collision course with God.
But the nations are on a collision course with God. “The nations raged.” What a wonderful word. The word “raged”—dramatic, emotional, feeling-full. They did not just say, “Oh, we are against the purpose of God.” They raged against the purpose of God.
They raged against the law of God, against His principles, His precepts, His ordinances. They raged against it. The Lord spoke; the kingdoms melted. It is amazing. The word is just like wax melting.
He uttered His voice, the earth melted.
The Lord of hosts is with us.
I cannot understand the NIV here. I hope you do not all have NIVs. My dear brother Johannes calls it the “Nearly Inspired Version.”
It changes all the words here. It just says, “The Lord God Almighty is with us.” That is not what it is really saying. It is not precise. It is not clear.
What does it say? The Commander of the armies of heaven is with us. It is a war term.
The Commander of the armies of heaven is with us. Do not be afraid. Do not be afraid of the Antichrist. Do not be afraid if the world is filled with demons. Do not be afraid if principalities and powers show themselves openly. The Commander of the armies of heaven is with us.
Then this wonderful word:
The God of Jacob is our refuge.
Now, this is another word in Hebrew. It means “high tower.” Do you remember the word?
The name of the Lord is a strong tower;
The righteous runneth into it, and is safe.
High towers are very interesting things. They do not look very strong. They do not look like a great castle. But I have shown many of these boys the different high towers. They look like a sort of three- or four-storey building from the ancient world.
All the windows are on the top floors, and none are on the lowest floor. They used to ring a bell as soon as pirates came, or an invading army, or whatever else. They would ring a bell or bang a piece of wood that resounded clearly over a whole area.
All the inhabitants of that area would run into the high tower, and they would close the door. They had water and food in there to last a couple of weeks.
So the Scripture takes this wonderful term: high tower. God is our refuge, our high tower, our place of refuge, so that when there is really serious trouble, we hear the bell, we hear the warning sound, and we run into the Lord. And we are safe.
It is wonderful. The Commander of the armies of heaven is with us—that is colossal. And the God of Jacob is our high tower.
Now why the God of Jacob? Why did He not say the God of Abraham? No. Why did He not say the God of Isaac? No. Why did He not say the God of Joseph? No. Why did He not say the God of Moses, David, or Samuel? No. The God of Jacob.
Jacob means “twister.” Poor Jacob was a twister. He could not help it; it was his nature. The most extraordinary thing in the Bible is that term, “Jacob have I loved.”
This is an amazing term: the God of Jacob is our high tower, our refuge. However impossible you are in your nature, whatever you have inherited in your pedigree or from your family, it is the God of Jacob Who is this high tower, this refuge into which you can run and be safe.
There could be nothing more wonderful than this term, the God of Jacob. You have no excuse if you do not run. The Lord will keep His arms wide open.
God is in the business of turning Jacobs into Israel. Do not think that the Lord will reject you. He will take you, because He has a vested interest in transforming you.
Well, we must finish. But then there is this last stanza:
Come, behold the works of the Lord,
What desolations He hath made in the earth.
He maketh wars to cease.
How does the desolation come? Through war. In the end, He makes wars to cease. Then it goes on to tell us that He breaks the bow and these other weapons of war, and burns the chariots in fire. We would say tanks today.
Dear folks, I do not want, at the very end of this message, to depress you more than necessary. But I think war is coming.
I believe that something has to be done about Iran. And if Mr. Obama is not going to do it, I think Israel will probably do it. And that will tip the whole Middle East over into a colossal conflagration.
That will be the last straw needed to break the economic and financial back. All the benchmarks at the present time are the same as the run-up in the thirties of the last century—all of them.
You have Ahmadinejad saying five or six times that he will wipe Israel off the face of the world map. You have him saying, “We have got them all together in one place; we will destroy them in one blow”—which he means, obviously, nuclear.
People say, “Oh yes, do not worry. It is all hot air. He does not mean it. If he gets nuclear facilities for civil use in Iran, all will be well.” It is not true.
Everybody said the same thing about Adolf Hitler when he spoke about the final solution of the Jewish problem, when he called the Jews the vermin and the rats of society, the poison of European society. When he said, “We will deal with them. We will wipe them out,” everyone laughed. They said, “No, no, no, he does not mean it.”
When he took the Saarland, they did nothing. When he took the Sudetenland, they did nothing. And when Neville Chamberlain went—called this great Christian gentleman; he was a Unitarian—he signed away Czechoslovakia in order to save the world for peace.
Within one year, the Second World War began, and the annihilation of fifty-five million people.
Why do I say this? Because all the signs are the same. The nations are all appeasing Iran. They are all talking about dialogue. They are all saying, “Well, perhaps we can do it this way. Perhaps we can do it that way.” Just the same as with Adolf Hitler.
What does it mean? There is a prophecy in Zechariah 12:3 where the Lord says, concerning Israel, that all the nations of the earth will be gathered together against her.
And all the nations of the earth shall be gathered together against it.
Then Zechariah 12:9 says:
And it shall come to pass in that day,
That I will seek to destroy all the nations
That come against Jerusalem.
Now, I think we are right at that point. The Goldstone Report basically has condemned Israel, which means that sanctions will now probably be placed on Israel, unless the United States uses its veto. Whether Mr. Obama will do that is questionable.
So that simply means that we have reached this stage in the prophetic plan, if you like. These nations are against Israel. We have never known anything like this: this misrepresentation of Israel, this voting against Israel in the United Nations, and all the other things that are now taking place.
It is very interesting to see it. Twice it says it. Now, in Zechariah 14:2, it says it again:
And I will gather all nations against Jerusalem to battle.
The words “to battle” are added. In the first two references, there is no battle; it is just nations against Israel, and probably sanctions of various kinds—which is what happened in South Africa—against post, against communications, against air transport, against all kinds of things.
But the third is war. Then the Lord says, and then the Lord will go forth to fight.
So now we are in an incredible situation, I think. Forgive this word, because it puts this whole thing into context. Everybody thinks we are coming out. Britain thinks maybe we are coming out. Germany thinks maybe we are coming out of the recession. The States believe maybe we are coming out of it.
All it needs is something that will burst out in the Middle East. And if you will forgive me, I will say one other thing on this. Here it is: the growth of Islam in Europe and Britain is phenomenal.
The report just recently—this is a government report—is that within the next ten years Britain’s population will grow by ten million. She has sixty million people, but the vast number of those are Muslims, Muslim children.
One quarter of Denmark is now Muslim. Sweden now has a huge Muslim population; so has Norway. The Netherlands always has. There are more Muslim citizens in Germany than in the whole of Syria. There are twenty-five million Muslim citizens of Europe.
Now, most of these Muslims are peace-loving, decent people. They do not want to be involved in terrorism. But buried within these communities is militant Islam.
So when you read this word about the Lord breaking the bow and burning the chariots, you begin to understand: something will happen.
Why has this happened? Because faceless officials, top officials in Britain and then the European Commission, put their heads together. There is not a country in Europe where the ethnic population is not being replaced.
Even Greece and Italy and Spain are below replacement level, and they are very worried about healthcare and not only healthcare, but pensions. There will not be enough taxpaying people in these countries to pay for the services.
They put their heads together. They never came to any parliament, never discussed it openly, and they opened the doors to Islam because they wanted Islam. They know that Islam has huge families. It is quite common in Islamic countries to have twelve, thirteen, fourteen, even nineteen children.
This means that within a few years, if the Lord tarries, Europe and Britain are going to face an enormous problem. I lived for three years in Egypt. I saw it. When Muslims get a large enough minority—and God forbid a majority—then they begin to push the government.
So I do not know what will happen, but the situation is a dark one.
So now we come back to this:
Be still, and know that I am God:
I will be exalted among the nations,
I will be exalted in the earth.
The word is, “Let be.” Be still. Relax. And know that I am God.
Then it ends with these wonderful words again. Wherever the Bible says something twice, take note of it:
The Lord of hosts is with us;
The God of Jacob is our refuge.
The Commander of the armies of heaven is with us. The God of Jacob is our refuge.
We have absolutely nothing to fear if we are following the Lord, if we are devoted to the Lord, if we are born of God, and if we are ready to be a living sacrifice for Him.
There is a river,
The streams whereof make glad the city of God.
May the Lord make these words of mine real to you all. Thank you.