Lord, hear our prayer:
Almighty God and Father, we thank you that we can come into your house at anytime and celebrate again Jesus’ mighty resurrection. Father, it is because of Christ that we have come. It is because of what he has done that we can come into your almighty presence. He has opened the way into life that is real and into knowing you as our Father. Enable us not only to thank you but, by your grace, to live thankful lives. Through Christ, our living Lord.
Amen.
Thinking, praying, reading, studying the Bible – when we do these things, we are reflecting on the Word of God. To reflect is to contemplate and/or consider, and God wants us to deeply reflect on His Word so that we can better understand Him.
The first man Adam . . . the last Adam. – 1 Corinthians 15:45.
Jesus kept close to Scripture, and thus conquered: without any other weapon, save the sword of the Spirit, He stood in the conflict, and gained a glorious triumph. What a contrast to the first Adam! The one had every thing to plead against him. The garden, with all its delights, in the one case; the wilderness, with all its privations, in the other: confidence in Satan, in the one case, confidence in God in the other: complete defeat in the one case; complete victory in the other. Blessed forever be the God of all grace, Who has laid our help on One so mighty to conquer, mighty to save!
~ C. H. MCINTOSH
Thursday April 4, 2024
John 16:32
“Behold, the hour is coming, . . . when you will be scattered.”
Jesus is not rebuking the disciples, their faith was real, but it was disturbed; it was not at work in actual things. The disciples were scattered to their own interests, alive to interests that never were in Jesus Christ. After we have been perfectly related to God in sanctification, our faith has to be worked out in actualities. We shall be scattered, not into work, but into inner desolations and made to know what internal death to God’s blessings means. Are we prepared for this? It is not that we choose it, but that God engineers our circumstances so that we are brought there. Until we have been through that experience, our faith is bolstered up by feelings and by blessings. When once we get there, no matter where God places us or what the inner desolations are, we can praise God that all is well. That is faith being worked out in actualities.
“. . . and shall leave Me alone.” Have we left Jesus alone by the scattering of His providence? Because we do not see God in our circumstances? Darkness comes by the sovereignty of God. Are we prepared to let God do as He likes with us—prepared to be separated from conscious blessings? Until Jesus Christ is Lord, we all have ends of our own to serve; our faith is real, but it is not permanent yet. God is never in a hurry; if we wait, we shall see that God is pointing out that we have not been interested in Himself, but only in His blessings. The sense of God’s blessing is elemental.
“Be of good cheer, I have overcome the world.” Spiritual grit is what we need.
When we say, “God is gracious; God is kind,” do we fully comprehend the extent of God’s graciousness and kindness toward us? We glimpse it in Zechariah:
“You must say to them: ‘Thus says Yahweh of hosts: “Return to me,” declares Yahweh of hosts, “and I will return to you,” ’ says Yahweh of hosts” (Zechariah 1:2-3).
An astounding reversal is hidden in these words, couched in a dialogue expressing how terribly God’s people have treated Him (Zechariah 1:4-6). By relying on their ancestors’ wisdom, God’s people are marching toward their own destruction:
“Your ancestors, where are they? And the prophets, do they live forever?” (Zechariah 1:5).
Instead of wiping them from the face of earth or banishing them from relationship with Him, however, God acts graciously:
“Return to me . . . and I will return to you” (Zechariah 1:3).
It’s an incredibly generous offer, one that the people accept (Zechariah 1:6).
But this is not the end of the journey. Zechariah’s vision goes on to illustrate painful times on the horizon before moving once again to hope (Zechariah 2:1-13). Ultimately, Yahweh remarks:
“Many nations will join themselves to Yahweh on that day, and they will be my people, and I will dwell in your midst. And you will know that Yahweh of hosts has sent me to you. And Yahweh will inherit Judah as his portion in the holy land, and he will again choose Jerusalem” (Zechariah 2:11-12).
The one “that Yahweh of hosts has sent” is likely a reference to the Messiah. Here Yahweh moves from welcoming only the people of Israel to welcoming all people into His kingdom. Anyone can return to Him or come to Him—because that is what He desires. His graciousness and kindness are truly beyond measure.
Third, the cross is a sign and an emblem of our atonement and our salvation, our hope of glory. Christ died. How did He die? Why did He die? Did He die like Socrates, drinking the hemlock, a martyr to philosophical truth? Did He die like Julius Caesar, a hero in the senate before the cruel daggers of Brutus and Cassius? Did He die like the Agamemnon in Aeschylus carrying out the heroic assignment of the Greek nation against the Trojans? Did He die like Shakespeare’s tragedy of King Lear? Did He die like Abraham Lincoln under the assassin’s bullet in Ford’s Theater in Washington? How did He die?
We know from the Word that there is a divine meaning in the death of Christ. This is God’s plan for our salvation. There is no pardon and peace apart from atonement. There is no remission of sins apart from the shedding of blood (Hebrews 9:22), and there is no reconciliation without the payment of death. This is our atonement, our propitiation, our sacrifice for sin. This is our means of reconciliation to God. The cross to the Apostle Paul and to us is the same thing as the brazen serpent raised in the wilderness was to Moses and the children of Israel. It is a sign of universal love, mercy, forgiveness, and healing from the hands of God.
The cross is a sign of our atonement. It is a sign of our forgiveness, once and for all. It is a sign of God’s inviting love, His invitation to pardon and forgiveness. It is an invitation to life. The cross has an upraised beam. Raised toward the sky, it points toward God in Heaven. It has a lower part that touches the earth. God, reaching out His loving hand, extends it down even to us. It has crossarms and they go in either direction as far as the East goes East and as far as the West goes West (Psalm 103:12). The arms of the cross are extended to the limits of the earth. It is the open invitation to all men everywhere to find life, liberty, forgiveness, mercy, and salvation in the atoning love, sobs, tears, suffering death of the Son of God. We are all welcome.
The arms of the cross extend to all mankind, to the Greek and to the Barbarian, to the Roman and to the unsophisticated, to the Jew and to the Greek, to the bond and to the free, to the lettered and to the unlearned, to the rich and to the poor, to the wise and to the unwise, to the old and to the young, to the near and to those who are far off, to the good and to the not so good, to all of us does God extend wide His invitation. The world could never be the same again because our Lord died in it. It was this planet upon which Jesus spilled His sacred blood.
Lord, hear our prayer:
Almighty God, our heavenly Father, we thank you for the life of your world and for the life you have given us; for the beauty and wonder of all your creation and that we have a chance to discover and enjoy it. Father, we thank you for all that you have done for us in your Son, Jesus Christ our Lord; for his life and his ministry on earth; for his teaching about your kingdom and for his stories that made your love real. We praise you for his death for us in our place as our Savior and for his rising again as our Lord. In the name of our Redeemer, we praise and thank you.
Amen.
Thinking, praying, reading, studying the Bible – when we do these things, we are reflecting on the Word of God. To reflect is to contemplate and/or consider, and God wants us to deeply reflect on His Word so that we can better understand Him.
It is sown in dishonor; it is raised in glory. – 1 Corinthians 15:43.
I have stood in a smith’s forge and seen him put a rusty, cold, dull piece of iron into the fire, and, after a while, he hath taken the very same identical individual piece of iron out of the fire, but bright, sparkling. And thus it is with our bodies: they are laid down in the grave, dead, heavy, earthly; but at that general conflagration, this dead, heavy, earthly body shall arise living, lightsome, glorious.
~ FULLER
Wednesday April 3, 2024
Psalm 62.5
My hope is from him.
When we believe for a blessing, we must take the attitude of faith, and begin to act and pray as if we had our blessing. We must treat God as if He had given us our request. We must lean our weight over upon Him for the thing that we have claimed, and just take it for granted that He gives it, and is going to continue to give it. This is the attitude of trust. When the wife is married, she at once falls into a new attitude, and acts in accordance with the fact, and so when we take Christ as a Saviour, as a Sanctifier, as a Healer, or as a Deliverer, He expects us to fall into the attitude of recognizing Him in the capacity that we have claimed, and expect Him to be to us all that we have trusted Him for.
You may bring Him ev’ry care and burden,
You may tell Him ev’ry need in pray’r,
You may trust Him for the darkest moment,
He is caring, wherefore need you care?
Faith can never reach its consummation,
’Til the victor’s thankful song we raise:
In the glorious city of salvation,
God has told us all the gates are praise.
It’s easy to get distracted from the good work God intends for us to do. Competing forces vie for our attention; we’re sidetracked by fear or selfishness. We start living our own stories and lose sight of the greater narrative, of which our lives are just one thread.
The Jewish exiles who returned to Jerusalem had begun the work of reconstructing the temple, a symbol of God’s presence among His people. In the rebuilding of the temple, they gathered up the remnants of their broken identities and together formed a collective identity as Yahweh’s people. They had their priorities in order.
Then they got distracted. When they started putting their own needs and security first, Yahweh sent the prophet Haggai to remind them of their true purpose:
“Is it a time for you yourselves to dwell in your houses that have been paneled while this house is desolate? . . . Consider your ways! You have sown much but have harvested little. You have eaten without being satisfied; you have drunk without being satiated; you have worn clothes without being warm; the one who earns wages puts it in a pouch with holes” (Haggai 1:6).
The work that the Jewish exiles did outside of God’s purpose for them had no lasting effect or real merit. Because they were neglecting their first calling, their frantic attempts to meet their own selfish needs were doomed to fail anyway. Outside of Yahweh, there could be no blessing. God used Haggai to speak this truth into the lives of the Jewish exiles, but He also encouraged them with His presence by stating, “I am with you” (Haggai 1:13).
Listen to the words of Haggai. Speak truth into fear and selfishness—either your own or others. Remember that you’re not meant to travel through life on your own, outside of this great narrative or apart from the presence of God.
Second, the cross is a sign and an emblem of the universal depravity of the human heart. If one would see what humanity is really like, look at the cross, cruel and merciless, dark and sinful. The Lord was born in Bethlehem. The gift of God in love to the world came in that little town of David. When the gift was made the angels sang and the stars were lowered like golden lamps from the sky. The shepherds worshiped and eventually the wise men came and brought their gifts. Just five miles away is Jerusalem. Thirty-three years later the human family, humankind, gave back the gift of God’s love in Christ Jesus on the point of a Roman spear. Who did that, who crucified the Lord? Who is responsible for His shameful, indescribably shameful and humiliating death? Who did that?
Well, there could be many answers. Some say it’s God’s fault, that God did it. The wife of Job said to her husband, “Curse God and die” (Job 2:9). There are others who say it is His own fault. He should have been a better manager and a better planner, and He should have been shrewder. There are those who say that the Jews did it. There are those who say that the rulers did it. Some say Judas Iscariot did it. He sold Him. There are those who say Pontius Pilate did it—the weak, vacillating procurator who looked upon the miscarriage of Roman justice. There are those who say the soldiers did it. They braided the crown of thorns and they nailed Him to the tree. Who did it? Pontius Pilate washes his hands and says, “I did not do it. I am innocent of the blood of that just man” (Matthew 27:24). The Roman soldiers say, “We did not do it!” Who did it? Who slew the Son of glory? Who nailed Him to the cross? It must have been that we all had a part. The truth of it is that we all did it. Our sins nailed Him to the tree and our sins pressed upon His brow the crown of thorns. We all did it.
There’s a story often told of a man who at one time said:
“In a dream I saw the Savior. His back was bare and there was a soldier lifting up his hand and bringing down on His back that awful scorpion of nine tails, that awful cat-o-nine tails with its leather thongs and its pieces of iron woven into the leather. In the dream I rose and grasped his arm to hold it back. When I did, the soldier turned around in astonishment to look at me, and when I looked at him I recognized myself!”
Who slew the Son of glory? Again, we all did it. Our sins crucified the Prince of Heaven. Therefore, there is no doubt that the cross is a sign of universal human depravity and sin.
Lord, hear our prayer:
Father, we thank you for demonstrating that there is nothing, not even our weakness, our sinfulness, our doubts or our death, that is stronger than your resurrection power. We thank you for the promise that no longer will we need to hang on to the life of faith by the skin of our teeth. You have promised to fill our lives with the power that raised Christ from the dead, that we may live victorious lives for Christ. We thank you that Christ was not only raised, but is raised and is now and always our living Lord. In his most wonderful name we give you thanks.
Amen.
Thinking, praying, reading, studying the Bible – when we do these things, we are reflecting on the Word of God. To reflect is to contemplate and/or consider, and God wants us to deeply reflect on His Word so that we can better understand Him.
God gives it a body as he has chosen. – 1 Corinthians 15:38.
You cannot tell what is in that body of yours; but wait until all the sin has been removed from it; wait until its weaknesses and limitations disappear; wait until it is changed and made like unto His glorious body, and then it will be seen as it was intended in the beginning, not a clog nor a hindrance, but a perfect vehicle and medium through which the soul would have perfect manifestation.
~ J. WESLEY JOHNSTON
Tuesday April 2, 2024
1 Corinthians 15:25
He must reign . . .
The text occurs in that memorable chapter concerning the resurrection and it especially points to death. ‘For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.’ Now, beloved believer, you are called to fight daily with sin, and here is your consolation—Jesus must reign. The Christ in you must bruise Satan under your feet. His atonement has for ever destroyed the damning power of your sins. Christ reigns supreme on the milk-white throne of mercy as the pardoning God. Even so Jesus must reign over the active power of sin within your heart, for his death is the double death of sin; he has pierced its heart and nailed its hands and feet; ‘sin shall not have dominion over you’. Jesus, the King of kings, must hold his court in the castle-yard of your heart, and all your powers and passions must do him cheerful homage. Most sweet prince, thou shalt wear thy royal robes in the coronation chamber of my affections; thou shalt reign over my quick imperious temper. He shall put his foot on the neck of my pride and shall command my every thought and wish. Where I cannot rule, Jesus can. Rebellious lusts own the spell of the cross, and indwelling sin falls like Dagon before that ark. Jesus has made us kings and priests that we may reign over the triple monarchy of our nature—spirit, soul and body—and that by our self-conquest he may be undisputed sovereign of the isle of man. You who are contending with your corruptions, push on the war, for he must reign. Corruption is very strong, but Christ is stronger, and grace must ‘reign through righteousness unto eternal life by Jesus Christ our Lord.’ I think I hear you groaning, ‘O wretched man that I am! Who shall deliver me from the body of this death?’ Listen to the answer; it rings like a sweet Sabbath bell—‘I thank God through Jesus Christ our Lord.’
Words are powerful. They can restore and heal; they can also be used as deadly weapons. When we interact with one another, we know to choose our words carefully to avoid being misinterpreted or inadvertently causing harm. But Yahweh speaks words of daunting ambiguity—proclamations that can easily be misunderstood or that are frightening beyond measure.
Consider Zephaniah 1:2-3:
“ ‘I will surely destroy everything from the face of the earth’—a declaration of Yahweh. ‘I will destroy humanity and beast; I will destroy the birds of the sky and the fish of the sea, and the stumbling blocks with the wicked. And I will cut off humankind from the face of the earth’—a declaration of Yahweh.”
Does Yahweh actually intend to destroy everything on the earth? Why is He speaking so boldly?
The phrase “face of the earth” appears twice in this passage; it encloses a miniature narrative that references the story of the flood in Genesis 6:7 and Genesis 7:4. This story is used as a metaphor for why Yahweh will destroy Judah:
“And I will cut off from this place the remnant of Baal, and the name of idolatrous priests with the priests, and those who bow down on the rooftops to the host of heaven, and those who bow down, swearing to Yahweh but also swearing by Milkom” (Zephaniah 1:4-5).
Yahweh plans to destroy Judah because they have sought other gods. In other words, Judah has acted just like the evil people who caused the flood.
The startling images of destruction and death that Yahweh’s proclamations evoke seem shockingly blunt. Yet these bold statements remind us that using audacious language is sometimes necessary, and evoking stories of the past can make the point more powerful. We must still take caution when choosing our words, but when we must speak an uncomfortable truth, we can turn to the example that Yahweh sets here: Live boldly for Him and speak the truth.
The cross of Christ is not a mythical, romantic idea, symbol, or story. It is historical and factual. If we think of the reference to Christ in Josephus as an introduction, there are just two early first-century references to the Lord Jesus. They are found in Suetonius and Tacitus, Latin historians, and in both instances they refer to the crucifixion of our Lord. The historical reference was occasioned by the burning of Rome. When the people began to point their fingers at Nero as having done it, in order to obviate the suspicion, he said the Christians did it. Now that necessitated the early Roman historian to describe who the Christians were, for it was a strange, unusual, and unknown sect. So both Suetonius and Tacitus say that the Christians were followers of a felon who was crucified in Judaea under Pontius Pilate.
The cross is the crudest instrument of execution that the human mind has ever devised. No Roman citizen could be crucified. Death by crucifixion was reserved for felons, insurrectionists, criminals, and murderers. It was especially offensive to the Jews. The Apostle Paul in Galatians 3:13 quoting Deuteronomy 21:23, quotes Moses as saying, “Cursed is everyone who is hanged on a tree.” In the story of the crucifixion of Christ we are told that when the even was come, the day the Lord was crucified, the Jews went to the procurator and asked that the crosses be taken down, for the pilgrims were coming into the city for the sacred Passover and the ghastly sight would be offensive to them.
But as horrible as it was to the Romans and as unthinkable as it was to the minds of the Jews, think of the shame that it bore to the pure, holy, undefiled, sinless Son of God. In crucifixion our blessed Lord was humiliated in two ways. One, they crucified Him naked. He was exposed before the whole world. The artists have been kind in drawing pictures of the Lord. Always they clothe Him, but actually He died naked. They gambled for His garments at the foot of the cross. Second, He was crucified between two malefactors, both of whom were insurrectionists and murderers. In His life He was known as a friend of publicans and sinners, and in His death He was crucified with one on either side. In our Savior history and prophecy met, for the fifty-third chapter of Isaiah said that He would be numbered with transgressors. He became sin itself.
This was no ordinary crucifixion. There were thousands of Jews who had been crucified under the Roman emperors. The historians suggest that in the forty years between Pontius Pilate and Titus there were more than thirty thousand Jews who were crucified. When the Lord was eighteen years of age, in a village near Nazareth the Romans came to burn the town and to crucify everyone in it because the citizens had been accused of harboring zealots and insurrectionists. Jesus being nearby must have seen those crosses raised against the sky. It was a common sight in Palestine to see a Roman crucifixion. But the crucifixion of Jesus was not the same. The Roman centurion under whose surveillance the execution was carried out cried, saying, “Truly this man was the Son of God!” (Mark 15:39).
The cross is most definitely a sign of the Gospel of the Christian faith.
Lord, hear our prayer:
Father, we thank you for the certainty that you gave to your disciples. When they saw you die they thought everything they had longed for was all over, but they soon discovered it was all just beginning. We thank you for being the God who changes finales into overtures, transforms conclusions into introductions and turns our endings into your new beginnings. We thank you for those who have followed you not only to the ends of the earth but to the end of their lives; for those who have risked all because of the promise that we shall share in your glorious resurrection. We bring our thanks in the name of Christ Jesus, our risen Lord.
Amen.
Thinking, praying, reading, studying the Bible – when we do these things, we are reflecting on the Word of God. To reflect is to contemplate and/or consider, and God wants us to deeply reflect on His Word so that we can better understand Him.
I die every day! – 1 Corinthians 15:31.
In some respects prayer resembles death. When man dies his soul returns to God, and when he prays he does the same thing; and it is this habitual return of the soul to its maker in acts of devotion that makes the final return in death so easy. The Christian thus dies on a small scale every day; and this enables him to die aright when the appointed time comes.
~ J. WESLEY JOHNSTON
Monday April 1, 2024
Psalm 147:5
Great is our Lord, and abundant in power; his understanding is beyond measure.
If there were a point where God stopped, then God wouldn’t be perfect. For instance, if God knew almost everything, but not quite everything, then God wouldn’t be perfect in knowledge. His understanding wouldn’t be infinite [or beyond measure], as it says in Psalm 147:5.
Let us take all that can be known—past, present and future, spiritual, psychic and physical—everywhere throughout the universe. And let us say God knows all of it except one percent—He knows ninety-nine percent of all that can be known. I’d be embarrassed to go to heaven and look into the face of a God that didn’t know everything. He has to know it all or I can’t worship Him. I can’t worship that which is not perfect.
What about power? If God had all the power there is except a little bit, and if somebody else had a little bit of power hoarded that God couldn’t get to, then we couldn’t worship God. We couldn’t say that this God is of infinite power because He wouldn’t be of infinite power; He’d just be close to it. While He would be more powerful than any other being and perhaps even more powerful than all the beings in the universe lumped together, He still would have a defect, and therefore He couldn’t be God. Our God is perfect—perfect in knowledge and power.
Although we don’t usually question God’s goodness, we do make assumptions about how He should act in the world. We expect God to use us in His work and to intercede on our behalf—and rightfully so, since those promises come from Him. But when we find ourselves in messy or uncertain situations, we sometimes run ahead of God. Frustrated with the waiting and the unknown, we risk making judgments about how well He is running the world.
As Habakkuk watches the destruction, violence, contention, and strife in Israel, he turns to Yahweh and makes bold demands:
“Why do you cause me to see evil while you look at trouble?” (Habakkuk 1:3).
But by the end of the dialogue, he has changed his mind. He will rejoice in Yahweh “though the fig tree does not blossom, nor there be fruit on the vines; the yield of the olive fails, and the cultivated fields do not yield food, the flock is cut off from the animal pen, and there is no cattle in the stalls” (Habakkuk 3:17-18).
Did Habakkuk merely give in to a hopeless situation? He didn’t gain any more information about God’s motives. But after his dialogue with God, his entire posture changed. The confidence in Habakkuk’s final prayer hinges on his acknowledgment of Yahweh’s power and His anger at the evil of those who disregard His ways. God has the situation under control; Habakkuk must simply wait.
We often associate waiting with inaction, but waiting is faith in action. Habakkuk chooses to rejoice and trust God in spite of his circumstances, and that decision shapes his new perspective:
“Yet I will rejoice in the Lord; I will take joy in the God of my salvation. God, the Lord is my strength; he makes my feet like the deer’s; he makes me tread on my high places” (Habakkuk 3:18-19).
Like Habakkuk, we are called to come before God in humility, waiting in faith on His timing and trusting in His goodness.
In the text of our Scriptural reference, Paul makes a contrast between the Galatians who glory in the flesh (the original Greek word means to “glory,” “boast,”) and his own humble, spirit that forbids that he should glory, save in the cross of Jesus Christ. The Galatians in their propensity and affinity for glorying in the flesh, for turning aside from the salvation provided by the love and mercy of God in Jesus, and for turning to sophisticated and well-educated human teachers, thought that in self-righteousness and self-commendation they could save themselves before God.
In the third chapter of this book Paul addressed them, “O foolish Galatians! Who has bewitched you?” (Galatians 3:1). I think that if we were to take the letter and the appeal of the apostle written in the first century and apply it today he would have said, “O foolish modernists and liberals, who has bewitched you that you should glory in the flesh, in human effort, in human speculation, in your own works? But God forbid that I should glory except in the cross of our Lord Jesus Christ.” The cross stands with all of its naked repulsiveness, as the Romans would have it; the cross with all of its philosophical irrationality, as the Greeks would have it; the cross with all of its shame and suffering, as the scribes would have it; but it’s the cross that stands with all of its love and mercy and forgiveness, as Paul preached it.
“But far be it from me to boast except in the cross of our Lord Jesus Christ.”
First, we should consider the cross is a sign, an emblem of the Christian faith. The whole course of history turned in A.D. 300 when Constantine was converted. In the midst of a battle for the throne of the Caesars Constantine said, “At midday I saw a sign in the sky, a cross, and underneath these words in Latin meaning: ‘in this sign conquer’.” Upon this occasion, as upon countless other occasions before, the sign of the Gospel of the Son of God is found in a cross.
The insignia of the Christian faith is not two tables of stone containing the commandments of God. It is not a sword, a scimitar, a star, or a galaxy. The insignia of the Christian faith is not a seven-branched lampstand or even a halo above a submissive head. Rather, the insignia of the Christian faith is a stark, rude, crude, rugged, empty cross.
I’ve read that on the Roman Colosseum is the best example of the cross that we as believers know. Unlike what we think of as a decoration on the top of a church or as an ornament to wear around our necks made of gold and silver and studded with precious stones, the cross in the Colosseum is as rugged a cross-beam as could be ingeniously devised. I have read that it was placed there many years ago in honor and in memory of the early Christians who lost their lives in that terrible arena.
The cross speaks a universal language. All men everywhere understand it. If you’ve ever seen the Passion Play either on stage or on television, especially if you’ve watched it in another language, you would understand the unusual and deep persuasion that as you sit there and watch the drama of the suffering and crucifixion of our Lord, every man in his own language and in his own tongue would understand it. The cross speaks to human hearts everywhere in every nation, in every language, in every family, clan, and tribe under God’s heaven.
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