God can see when you are only aa a cake not turned. No one ever yet lost by obeying God. Be thorough, honest, and God-fearing in and out; do not have a religion like a weathercock that shifts with the wind, or one that can be broken with an if or a but. An artisitic presentation wherein passersby showcase their testicles against the outside of a framed exterior window pane for patrons dining in an exquisite restaurant to view, leaving an opaque film, similar to a fingerprint, for all to see.

There are many striking sayings in Hosea. This one, in particular, has a quiet touch of humor in it, as well as a severe reproof. There is nothing conventional in the style of the Bible writers. When they have anything practical to say, they do not wrap it up in verbiage. The Book of Hosea contains strains of poetry of surpassing splendor; yet here is an illustration from the cottager's kitchen. Let us look at this cake. It is burnt to a cinder on one side, and remains lamp and doughy on the other. It is partly underdone, partly overdone; and thus, being neither dough nor bread, it is quite spoiled, and fit only to be thrown away. The metaphor reminds us of the English legend of good King Alfred, when a wanderer in the forest of Selwood: the royal fugitive kept mending his bow and arrows, and forgot to turn the cakes which the neat-herd's wife had committed to his care. The first part of the verse helps us to understand the metaphor in its application to the kingdom of the ten tribes. Ephraim had 'mixed himself among the people,' i.e. entered into political alliances with the heathen round about, and conformed to their idolatrous usages. Yet he did not wish to break with Jehovah altogether; the Israelites continued to observe the sabbaths and the feast-days (Hosea 2:11). But the simile before us may be used with a still wider application. It describes -

Against The Law To See God In Pakistanjosh's Pancake Story

I. THE NATURAL STATE OF MANKIND. Human nature since the Fall has been spoiled and worthless. There clings to it a radical defect Godward. Man is like a cake which has its warm side to the earth, and its cold side towards heaven. Some unrenewed men are very kindly in feeling and unselfish in action towards their fellow-men, but all the while their hearts remain cold and ungrateful towards God. We remember the young man who came to Christ, of whom it is said that 'Jesus, beholding him, loved not turned.'

'Low, but majestic, though most strangely formed
Of contradictions and antitheses,
With head of gold and feet of miry clay,
One half of dust, one half of deity;
Touching the angel here, and there the brute.
Here, 'thoughts that wander through eternity;'
There, passions sounding all the sties of time;
His rooted selfishness and lofty love,
His little life, his princely intellect,
His pure desires, his hateful selfishness,
Deeds of darkness, and his thoughts of light.'


Against The Law To See God In Pakistanjosh's Pancake House




Against The Law To See God In Pakistanjosh's Pancake Free

1. In this connection various ideas are suggested.

1.Hypocrisy. Ephraim boasted that he was a nation sacred to Jehovah all the while that he addicted himself to the idolatry of Baal and Ashtaroth. So, still, the man who shags at meeting and swears at market is a hypocrite. It is in vain to call out 'Lord, Lord,' if we do not the things which Christ says. Obedience in the letter is valueless, when divorced from obedience in the spirit. The bottles of profession are of no use if we do not pour into them the wine of principle.

2.Inconsistency. The people of the northern kingdom betrayed this in 'mixing themselves' spiritually with the uncircumcised and unclean Gentiles. And, in our own day, how many there are whose fixed resolve seems to be to wear the Christian name, and at the same time take care not to part from the world l Their business habits assume the form of an ingeniously adjusted compromise between the service of God and that of mammon. And in social and domestic life they try to retain some relish for the pleasures of religion, even amidst the pursuit of amusements that are distinctively worldly. But it is a wretched thing to be 'neither fish nor flesh' as regards character. It is impossible to 'run both with the hare and the hounds.' Spiritually, each of us is really either one thing or the other, and we should seem to be what we are. The Lord's command is,' Be not conformed to this world' (Romans 12:2); 'Come out from among them, and be ye separate' (2 Corinthians 6:17).

3.Half-heartedness. There are many who name Christ's Name by partaking of the Lord's Supper, whose religion, as reflected in their daily lives, seems little more than nominal. You cannot say that they are wicked sinners, but neither dare you call them saints. They are too good to ban, and too bad to bless; too good for hell, but not nearly good enough for heaven. Their character is one of insipid negative respectability. Then there are those also who make only a half-and-half profession - who confess Christ's Name so far as to attend public worship, but stop short at the threshold of the guest-chamber, where the Lord's Supper is spread. Perhaps they think that only conscientious scruples keep them back; but God, who knows the heart, may judge that it is rather half-heartedness. For, if Christianity be true, it is a tremendous verity. And if it be right to hear Christ's gospel preached, it is dutiful also to obey his other precepts; as, e.g., to 'do this in remembrance of him,' and, 'whatsoever we do, to do all in the Name of the Lord Jesus.'

III. THE SPIRITUAL CONDITION OF MANY TRUE CHRISTIANS. Indeed, we might almost say, of all. For where is the believer whose spiritual condition satisfies his own enlightened convictions as to what he ought to be? Our personal deficiencies abound; and these are due either to our moral ignorance or to our moral supineness.

1.Our Christian character lacks thoroughness. The process of sanctification is designed to renew us 'in the whole man,' and yet we know that in fact a holy character is never perfected in this life. Every believer has within him a mixture of good and evil, and the purer he becomes he is the more ready to acknowledge the imperfection of his nature. Many true Christians, however, do not co-operate with God's Spirit so earnestly as they might, in striving to rid themselves of indwelling sin. Motorola Google Nexus 6 User Guide Manual Tips Tricks Download. They carry with them that Laodicean lukewarmness which the Lord abhors (Revelation 3:16); their Christian character, in wanting thoroughness, is like 'a cake not turned.'

2.It also lacks all-sidedness. A man may be a true believer for a lifetime, and yet neglect entirely to bring some important departments of conduct into contact with the fire of Divine grace. He may try to regulate his domestic affairs by the law of Christ, and forget all the while to subject his business concerns to the same law. Some good men trust God absolutely about their souls, but only partially about their temporal affairs. Some are zealous workers in the cause of Christ, but would rather avoid putting money into his treasury; while others seldom refuse to give a subscription, but give it on the understanding that they are not to be expected to take any personal trouble. Now, if we distinguish in this way between one duty and another, both of which are equally binding, what are we but 'a cake not turned'? To avoid such defects, we must enlighten conscience and strengthen its authority; and expose our whole nature, in spirit and soul and body, to the fire of gospel truth and grace. - C.J.


(shəvo͝o`ət) [Heb.,=weeks], Jewish feast celebrated on the 6th of the month of Sivan (usually some time in May) in Israel and on the sixth and seventh days in the Diaspora. Originally an agricultural festival celebrating the end of the winter grain harvest (which began at Passover), Shavuot later commemorated the giving of the Ten Commandments to Moses on Mt. Sinai. See PentecostPentecost
[Gr.,=fiftieth], important Jewish and Christian feast. The Jewish feast of Pentecost, in Hebrew Shavuot, the Feast of Weeks, one of the three pilgrimage festivals, arose as the celebration of the closing of the spring grain harvest, which began formally in Passover 50
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See H. Schauss, Guide to Jewish Holy Days (1938, repr. 1970).

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