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Who Shall Let It?

“Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?” (Isaiah 43:13)

This is one of the classic “archaisms” of the King James Version, where the English word “let” does not mean “allow” (as we now use the word) but almost the exact opposite. This particular English word was originally written and pronounced “lat” and was from the same Teutonic root as the word “late.” Thus, to our Old English ancestors, it meant essentially “make late,” or “hinder.” Note its similar use in the King James in Romans 1:13 and 2 Thessalonians 2:7.

However, the Hebrew word (shub) from which it is translated in the verse of our text is extremely flexible, being rendered no less than 115 different ways in the Old Testament and occurring about 1,150 times altogether, with the context controlling its meaning in any given case.

In this context, the great theme is that of God as omnipotent Creator and only Savior. The first occurrence of shub, however, is at the time of the primeval Curse on the creation, implanted in the very dust of the earth because of Adam’s sin. To Adam, God had said, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:19). Here, shub is twice rendered “return,” and this is the way it is most often translated in its later occurrences.

God therefore challenges every man: “When I work, who can return anything [or anyone] to its [or his] prior condition?” Though none can deliver out of His hand, or “make late” His work, He has promised to be our Savior “and will not remember thy sins” (Isaiah 43:11, 25). When it is time for God to do His work—whether of creation or judgment or salvation—there is no one in all His creation who can “make it late”! HMM

Your Personal Eclipse

“Weeping may endure for a night, but joy cometh in the morning.” (Psalm 30:5)

A total solar eclipse is awesome in the true sense of the word. If you are in the path of totality, you can see the moon pass directly between the sun and your location on Earth. A dusky darkness covers everything. After a few minutes, the moon continues on its way, and full sunlight returns.

This experience may trigger a thought, a parallel to the times of “darkness” we experience in each of our lives. We lose a loved one, experience a health or financial setback, or are betrayed by a trusted friend. All these events can bring on a “personal eclipse” of our faith if we focus on the darkness.

In an eclipse, the moon does not affect the sun’s light-generating abilities, but it does affect our reception of the light. So the sun shines just like it does every day, and the darkness we experience is limited in intensity, location, and duration. While our trials may seem like total darkness has settled over us, we must remember that just as the sun continues to shine uninterrupted behind the moon during a total eclipse, God is still there shining His goodness over our lives.

“He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him” (Psalm 91:15). God does not promise believers a trouble-free life on this earth, but His promise to be with us in our troubles is what we need to cling to until our personal eclipse passes. Ultimately, for the believer all darkness will be eliminated. “And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever” (Revelation 22:5). DWR

Threescore Years and Ten

“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away.” (Psalm 90:10)

When Moses wrote these words near the end of his life, he was 120 years old (Deuteronomy 34:7), but all the rest of the people of Israel (except Caleb and Joshua) who had been over 20 at the beginning of the 40-year wilderness wanderings had died there (Numbers 14:28-34), and so there were no others over 60 years old.

In former days men had lived much longer. Adam died at 930 and Noah at 950, but then Shem only lived to 600, and Abraham died at 175 years of age. Thus, the normal lifespan by Moses’ time was down to 70 or 80 years, and he prophesied that this would continue.

It is remarkable that, with all the increase in medical knowledge, this figure has stayed about the same, and there seems to be little the gerontologists can do to increase it.

Furthermore, the latter years are largely “labor and sorrow,” just as God told Adam when his sin brought God’s Curse on the earth (Genesis 3:17-20). No matter how much we try to prolong our lives, we are “soon cut off.”

But then, we “fly away”! The soul/spirit complex of the Christian believer, released from its weary body, flies away to be with the Lord. Those left behind may sorrow, but “to depart, and to be with Christ…is far better.” The Christian may confidently say with Paul, “For to me to live is Christ, and to die is gain” (Philippians 1:23, 21). In the meantime, as our time grows shorter, it is more important than ever that we “walk in wisdom toward them that are without, redeeming the time” (Colossians 4:5). “So teach us to number our days,” prayed Moses (and so should we), “that we may apply our hearts unto wisdom” (Psalm 90:12). HMM

Christ Our Substitute

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” (Hebrews 9:28)

There are two specific references in the New Testament to Christ “bearing” our sins as He died on the cross. In addition to our text above, the other is 1 Peter 2:24: “Who his own self bare our sins in his own body on the tree.”

However, the same word (Greek anaphero) is also used with a similar thrust in Hebrews 7:27, where it is translated “offer up”: “Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.”

When Christ died, He died as a substitutionary sacrifice, “offering up” our sins for judgment and punishment by a holy God as He simultaneously “offered up” Himself as the One who would submit to that judgment and bear that punishment. He was able to do this because He was both the infinite Creator and the one sinless man who did not need to offer a sacrifice for His own sins. He was willing to do this because He loved us and wanted to save us.

This doctrine of substitutionary sacrifice is central to the gospel of salvation, and therefore precious to the saint. But its central importance likewise means that it is profoundly offensive to the natural man. Many acclaim Him as a great martyr or a great teacher, but they deny either His deity or His humanity and certainly deny the universal efficacy of His shed blood in substitutionary sacrifice for the sin of a lost world.

Nevertheless, He did bear the sins of “the many,” and He did completely settle our account with God. In both Hebrews 7:27 and 9:28 (as cited above), the word “once” means, literally, “once for all.” He did have to die once—but only once—as our sin-bearing substitute. Thus, when He comes again, it will be “without sin unto salvation.” HMM

Stained with Blood So Divine

“But when they came to Jesus, and saw that he was dead already,…one of the soldiers with a spear pierced his side, and forthwith there came out blood and water.” (John 19:33-34)

As with many of the great hymns, the verses of “The Old Rugged Cross” tell a story when considered in sequence. The first verse states the general doctrine of the cross; the second speaks of the necessity of the incarnation to accomplish the cross’ purpose; the third, quoted below, gives details of the crucifixion and what it accomplished, and the last verse rehearses the results, both now and in the future.

In the old rugged cross, stained with blood so divine,
A wondrous beauty I see;
For t’was on that old cross Jesus suffered and died
To pardon and sanctify me.

That old rugged cross was stained with blood, as is obvious from our text. But this blood was special, for “ye know that ye were not redeemed with corruptible things, as silver and gold…but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world” (1 Peter 1:18-20).

The divine Lamb of God suffered and died on the cross, “in whom we have redemption through his blood, even the forgiveness of sins” (Colossians 1:14), “that he might sanctify the people with his own blood” (Hebrews 13:12).

But the old rugged cross was not the only thing stained that day, for “the blood of Jesus Christ…cleanseth us from all sin” (1 John 1:7). The saints in heaven are portrayed as having “washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14). “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18). So I’ll cherish the old rugged cross. JDM

Dark Calvary

“Now from the sixth hour there was darkness over all the land unto the ninth hour.” (Matthew 27:45)

The second verse of the grand old hymn “The Old Rugged Cross” contains much truth, rich and deep.

Oh, that old rugged cross, so despised by the world,
Has a wondrous attraction for me;
For the dear Lamb of God left His glory above
To bear it to dark Calvary.

The world despises the cross and the One on the cross. “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isaiah 53:3). And yet, even in His bloodied and broken form, there is a wondrous attraction, for “surely he hath borne our griefs, and carried our sorrows:…he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (vv. 4-5).

His death substituted for ours. He was the sacrificial “Lamb of God, which taketh away the sin of the world” (John 1:29). This Lamb is none other than God the Son, who willingly “took upon him the form of a servant, and was made in the likeness of men:…and became obedient unto death, even the death of the cross” (Philippians 2:7-8). Remarkably, even God the Father “despised” Him as He hung on the cross, for God is holy and for our sakes had “made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). The apex of Christ’s suffering came, as we see in our text, when God the Father separated Himself from His beloved Son, “forsaking” (v. 46) Christ to suffer the awful pangs of hell that we deserved. So I’ll cherish the old rugged cross. JDM

On a Hill Far Away

“And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha.” (John 19:17)

The Hebrew word golgotha and the Latin word calvarie actually mean “skull.” The Romans had selected a place of execution outside Jerusalem (Hebrews 13:12) but near the city (John 19:20), near a public highway (Matthew 27:39), and easily visible from some distance away (Mark 15:40). This has led many to speculate that it was on a hill, as in the first verse of the well-loved hymn “The Old Rugged Cross.”

On a hill far away stood an old rugged cross,
The emblem of suffering and shame;
And I love that old cross where the dearest and best
For a world of lost sinners was slain.

Truly His cross involved great suffering: “Christ also suffered for us….Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:21, 24). Likewise, it involved great shame: “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13). But this suffering and shame was not in vain, for as we see in both passages above, it was on our behalf. “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13).

However, God’s dearest and best, indeed God’s “only begotten Son” (John 3:16), was slain, not so much for “friends” but for enemies! A world of lost sinners put Him on the cross. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us…when we were enemies, we were reconciled to God by the death of his Son” (Romans 5:8, 10). So I’ll cherish the old rugged cross. JDM

The Old Rugged Cross

“God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” (Galatians 6:14)

As we ponder the crucifixion of our Lord Jesus Christ, a fuller understanding should bring us to an ever-deeper reliance on and identification with Him. To assist us in examining the work of Christ on the cross, let us use the beloved hymn “The Old Rugged Cross.” Here we will find its words reflecting a deep and abiding love for Christ and His cross. The next four days we will, in turn, study each of its four verses, but today note its chorus:

So I’ll cherish the old rugged cross,
Till my trophies at last I lay down;
I will cling to the old rugged cross,
And exchange it some day for a crown.

Our text reminds us that there is no worth in any deed of our own, including even a full adherence to the law of Moses (Galatians 6:12-13). Only through the cross and the salvation by grace made possible by the cross do we have any standing before God. We must cherish the cross and cling to it! Thus, we can say with Paul that this “world is crucified unto me, and I unto the world”—its sinful allurements and the recognition of men of no value.

“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8). All our legitimate accomplishments, those true trophies or “[crowns] of rejoicing” (1 Thessalonians 2:19) done in His power and for His glory, will be cast before His throne (Revelation 4:10) in recognition of His worth and kingship. His cross made it all possible. So I’ll cherish the old rugged cross. JDM

The Garden of Gethsemane

While we do not know the precise location of Gethsemane, its location on the Mount of Olives offers an important geographic window into Jesus’ prayer in Gethsemane. The Mount of Olives sits on the eastern watershed of the Jerusalem hill country. Beyond the mountain’s ridge, the land drastically falls away toward the Jordan River Valley and the area of Jericho and the Dead Sea. This wilderness served bandits and refugees for centuries as it provided natural concealment to those hiding from authorities

When Jesus prayed in Gethsemane, He physically stood at the door of escape. He could have walked less than an hour and disappeared from Caiaphas and Pilate. This heightens the tension of His prayer, “Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done” (Luke 22:42). In that moment, He turned His back on the door of escape to face God’s will that lay in front of Him, the cross

If you want to learn about the Gethsemane in this special feature on biblical Israel, you can read it here

https://cbnisrael.org/2025/04/15/biblical-israel-garden-of-gethsemane-5/?fbclid=IwY2xjawJroaJleHRuA2FlbQEwAGFkaWQBqx3dV_WWlQEe1Ems0rmhs3Vr6LmQBPpAySAx4FAqeVNiyJTQrsvIqOFKFXZ4sWDJH8J09YE_aem_dh5Larq4nwusR1DgeDIApw&utm_medium=paid&utm_source=fb&utm_id=120222651525600693&utm_content=120222651525760693&utm_term=120222651525690693&utm_campaign=120222651525600693

The Light and the Sun

“The day is thine, the night also is thine: thou hast prepared the light and the sun.” (Psalm 74:16)

One of the traditional “discrepancies” attributed by the skeptics to the Genesis account of creation is the fact that there was “light” (Hebrew or) on the first day of the creation week, but God did not create the “lights” (Hebrew ma-or) to rule the day and the night until the fourth day.

However, it is interesting that modern evolutionary cosmologists find no problem in having light before the sun. According to their speculative reconstruction of cosmic history, light energy was produced in the imaginary “Big Bang” 15 billion years ago, whereas the sun “evolved” only five billion years ago. Thus, even in their attempts to destroy the divine revelation of Genesis, they inadvertently find it necessary to return to its concepts. Light energy somehow had to be “prepared” before the sun and other stars could ever be set up to serve as future generators of light energy. The fact that light is an entity independent of the sun and other heavenly bodies is one of the remarkable scientific insights of the Bible. As the basic form of energy (even intrinsic in the very nature of matter, as expressed in the famous Einstein equation), it is significant that the first recorded word spoken by the Creator was “Let there be light” (Genesis 1:3).

In this chapter, the psalmist is entreating the Lord of light, the Creator of all things, to deliver His people from those who are seeking to destroy all genuine faith in the true God of heaven. “The tumult of those that rise up against thee increaseth continually” (Psalm 74:23). Nevertheless, “God is my King of old, working salvation in the midst of the earth” (v. 12). The mighty God of creation, who established and controls all the basic energies of the cosmos and their manifestation on the earth, is fully able to defeat His enemies and establish His people. We can be sure of that. HMM