You Are Gods

The psalmist’s declaration in Psalm 82:6, “You are gods,” has created confusion among Bible students, commentators, and preachers for generations, even with Jesus’ own comment on the passage. The word itself is exactly the same as the word translated “God” throughout the remainder of the psalm, and yet the context clearly dictates that it refers to others. But to whom? That has been the real question. The nature of the word elohim is fairly broad. It is plural and refers either to “mighty ones” or to the “One who is mighty” (though with the plural still present, indicating His majesty, the trinity, or perhaps even both). Some have maintained that the word here refers to angels as does happen on occasion; however, the nature of the responsibilities cited in verses two through four in particular indicate men. But, if so, why did he call them “gods”?

The setting of the psalm provides insight into the structure, the emphasis, and the specific meaning given by Jesus. In the opening verse Asaph presents an ancient courtroom scene with God presiding over all those with some kind of authority, exercising judgment over those mighty ones (Psa. 82:1) similar to how God told Moses that he would be “as God” to Pharaoh (Ex. 4:15-16) and similar in responsibility to those judges Moses appointed at his father-in-law’s recommendation (Ex. 18:25-26). He then presents the accusation as God calls the people in power to account for their failures to judge fairly, essentially charging them with partiality in letting the guilty go free while failing to protect those in need for whose protection the law was given (Psa. 82:2-4). As He brings His argument to a close, He maintains that these people who have been given great authority do not appreciate it or understand the role they have been given, using it selfishly and creating instability in society as a result of their decisions (Psa. 82:5). Thus, in the next two verses He contrasts the greatness of the responsibility with which they were charged with the death sentence against them because of how miserably they have failed to conduct themselves appropriate to the authority given them (Psa. 82:6-7). Therefore, when God told them, “You are gods, And all of you are children of the Most High” (Psa. 82:6), He was emphasizing the responsibility of the authority they had taken on and that they themselves remained under the authority of the Most High God. Therefore, because they had abused that authority, they would suffer the consequences and lose all the authority they had treated as if they had by right instead of by responsibility. However, all judgment depends on the One who judges the earth. The nations are his, and all judgment should reflect the same (Psa. 82:8).

This stinging rebuke of leaders treating themselves as the authority rather than God has many applications. It certainly applies to governmental leaders at every level, as Nebuchadnezzar discovered the hard way (Dan. 4:32). But the emphasis within the psalm goes much deeper because of Israel’s relationship to Yahweh—a name not mentioned in this psalm. Jesus defended Himself and the authority with which He taught and worked using this passage. “Jesus answered them, ‘Is it not written in your law, “I said, ‘You are gods’”? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, “You are blaspheming,” because I said, “I am the Son of God”?’” (Jn. 10:34-36). The Jews were upset that Jesus called Himself “the Son of God” because of its implications of displaying divine character, which happened by submission. However, Jesus pointed out that He had been given far more authority by God Himself than those judges of old whom God had called “gods.” Therefore, their emphasis on the terminology failed the test of scripture and revealed their lack of substance. But even more than that, Jesus here emphasized the responsibility of fulfilling the role given completely and unselfishly by submitting to God’s will rather than treating it as an earned honor. Leaders should never forget that they exist to serve. No matter how high the office or important the role, in the end all answer to God according to faithfulness in fulfilling His will (Jas. 3:1).

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Remember

I will admit that my memory is not what it used to be. When I was younger, I remembered vocabulary words quickly and easily, information for tests pretty well, and a lot of trivial information better than most. At one time I could have told you the starting lineup for the Dallas Cowboys for the first twenty years of their existence, and I could remember the answers to Trivial Pursuit questions even if I had no other exposure to the topic. It shows that the problem with memory is not necessarily ability, but often attention. Parents often act as if their children are incapable of learning basic Bible facts or memorizing Bible verses, but those same children can quote every Disney movie they have seen verbatim. While our memory may not function as well as we age, we can compensate by focusing on the right things to remember. Paul emphasized this in Philippians 4:8 when he wrote, “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Phil. 4:8). In Psalm 77 the descendants of Asaph provide yet another important aspect of memory and the importance of choice. During times of turmoil, memories can quickly turn to better times, leading to self-pity and despair. However, if instead we choose to remember these things from a spiritual perspective, focused on God, they can lead us away from despair and toward greater faith.

When the psalmist cried out to God because of how badly he hurt inside, he refused the comfort available and chose a sleepless night instead (Psa. 77:1-2). He remembered God enough to pray, but his dismay caused him to complain rather than reflect (Psa. 77:3). Most have experienced similar situations, times when we faced a problem to which no solution seemed possible, something that kept us up at night. We not only lacked the correct answer, we did not even know where to begin explaining the problem (Psa. 77:4).  During times like these, it can be easy to become impatient and demanding with God—so much that we can blame Him for our problems because He does not immediately ease our pain. We question God, but we do not really think about the answers He has provided (Psa. 77:5-9). However, while Asaph felt this way at first, he eventually gained a greater perspective. Rather than comparing his plight to past deliverances God made possible, He recognized that the important thing to remember is that God did indeed make that possible and deliver (Psa. 77:10). If we would take the time to read through the Bible and reflect on what God did for His people, then we cannot but be impressed (Psa. 77:11-12). For when we then approach God in worship and humble ourselves in greater reflection, we realize just how great He truly is (Psa. 77:13). He has shown His power, declared His strength, and exhibited His love from the beginning of time (Psa. 77:14-19). He led Israel out of Egypt (Psa. 77:20), and He sent Jesus to lead us out of our sin (Matt. 11:28-30; 26:28; Acts 2:38; 1 Jn. 1:5-10). These are the things we need to remember when we are facing trials. God is still there, and God still cares (1 Pet. 5:7). We just need to remember it.

God is Known

The broad secularization of society that has occurred over the last few generations has led to increased immorality, decreased devotion, and compromised conviction—even among those still purporting to love and adore God. In the wake of societal changes, missional churches have morphed their mission to the point they have become an unofficial arm of government bureaucracy. The emerging church movement accepted the premises of postmodernism and made cultural compromise their central doctrine. The official positions of various religious organizations on major moral issues facing society have, for the most part, displayed more interest in being accepted by society than standing up for their Savior. And what should we expect? Once you treat compromise as a guiding principle, the gutter becomes the finish line. However, while we tend to view these changes through the lens of recent history, the world—and false religion with it—actually has settled back to its norm. God’s people have always been a major minority, and they will continue to be such until the end of time. But in the meantime, Christians have a responsibility not to allow the negativity of religious antipathy to alter our faith. Instead, we should become beacons to the world, proclaiming through our faithfulness that God is real, God is great, and God is known, for this was the message of Psalm 76.

This psalm is, in essence, a song of victory. While the timeframe is unclear, the nature of the victory is certainly reminiscent of the LORD’s striking of the Assyrian army (Isa. 37:36) during the reign of Hezekiah, sending the powerful army back home in disgrace. Judah and Jerusalem, as well as perhaps even the temple, identify the place, if these are meant literally (Psa. 76:1-2). The description of a defeated army retreating from the presence of God (Isa. 76:3-4) after God kept them from being able to wage war against His people (Psa. 76:5-6) provides astounding imagery, reminding us that no power or enemy is too great for God to defeat. And that remains true today. The nature of the enemy may take a different form, and the victory may come in a different manner, but God still wields His power. Therefore, the lessons learned from this incident and recorded by the descendants of Asaph should strengthen our faith and bolster our courage. God reigns, and God judges; therefore, God should be feared by all who oppose Him (Psa. 76:7-9), and we can rest assured that God will find a way to ensure justice will be done (Psa. 76:10). Therefore, “Make vows to the Lord your God, and pay them; Let all who are around Him bring presents to Him who ought to be feared” (Psa. 76:11 ) rather than the governments of men who seek to do harm to God’s people (Psa. 76:12).

We do not suffer from the same threats as Israel did; therefore, we should not expect the same kind of response from God. However, when we are faithfully God’s people, we can have confidence that God knows our plight, feels for us, and will do something about it when the time is right. While we wait, our responsibility is to make sure that God is known to others by showing them that He is known to us.

Waiting for Relief

Waiting—just waiting—can prove painfully difficult, especially when the anxieties of life pressure and surround us. Many can appreciate the stress of waiting for a doctor’s call following a test. Is it cancer? My heart? Or nothing that big at all? In the midst of a struggle, after bad news has come in wave after wave, a feeling of helplessness sets in, weighing heavily on the heart and encouraging doubt, so that the acceptance of dire circumstances begins to cause hope to waver. Such weariness had taken hold when Psalm 74 was penned, beginning with the cry, “O God, why have You cast us off forever? Why does Your anger smoke against the sheep of Your pasture?” (Psa. 74:1).

The nature of the circumstances described within this psalm speaks of no event during the lifetime of David and Asaph. Even the cry itself looks back in time (Psa. 74:2). But more than this, the situation speaks of “perpetual desolations” and damage to “the sanctuary” (Psa. 74:3) caused by enemies who raised their flag in Israel’s capital (Psa. 74:3-4), destroying the beauty of the temple (Psa. 74:5-7) and attempting to obliterate Israel’s memory of God altogether (Psa. 74:8). The ascribed authorship therefore must refer to the singers who followed Asaph, perhaps descended from him, and called themselves by his name, writing following the destruction of Jerusalem by Nebuchadnezzar and the Babylonians. As such, they had turned against all that God had said and no longer enjoyed His guidance and protection (Psa. 74:9). Is it then any wonder that they cried out in pain, “O God, how long will the adversary reproach? Will the enemy blaspheme Your name forever?” (Psa. 74:10). They finally realized that God had withdrawn from them, and realized just how much they needed Him (Psa. 74:11).

But here the psalm turns, growing more personal and reflective. Finally, after losing the kingdom, the psalmist realizes that God is his rightful King, and has been all along (Psa. 74:12). He proved it when He accomplished His salvation in parting the Red Sea, accomplishing in fact what other gods only claimed (Psa. 74:13-15). He proved it by His power over nature (Psa. 74:16-17). Thus, the psalmist recalls the great deliverance of the LORD and longs for a return of such feats (Psa. 74:18-19). However, rather than assume their right to His care, rather than presume their special character as His people, the psalmist appeals to the covenant the LORD made with them (Psa. 74:20), to their promise of returning their allegiance and love to Him and Him alone (Psa. 74:21), and to the cause of justice against an ungodly people (Psa. 74:22-23).

The exact circumstances of this psalm may seem remote to most people today; however, this is because we see this situation only from a physical rather than a spiritual standpoint. We identify too much with our country and not enough with our God. Therefore, we should re-read the psalm with a spiritual heart and consider the ramifications of spiritual captivity, living in a world that is openly hostile to Christ’s kingdom. When we see Satan on the march in the decisions made in government, when we see the destruction of morality in the direction of society, and when we see the cornerstones of spiritual freedom mocked, torn down, and burned one after another by a people declaring their moral, ethical, and sometimes even religious superiority, surely we can identify with the plea of the psalmist! How long must we wait until God is once more respected and acknowledged? How long must we wait to restore respect for God’s Word as truth? How long must we wait while enduring the scorn of the ungodly? How long indeed! The psalmist did not know the answer, and neither do we. But the enduring answer remains the same. We must come to our senses as a people, give ourselves wholly to our God, and let Him handle the timing while we devote ourselves to faithfulness. This was the answer for the Jews in Babylonian captivity, and it is the answer for God’s people today.

Then I Understood

Understanding the suffering of the righteous and the comfort of the wicked has perplexed people at least since the time of Job. This problem has led some to blame God, some to blame themselves, and some to blame anyone and everyone. Doctrinal confusion does not help. Those who confuse God’s sovereignty with absolute interference in everything unnecessarily create a contradiction, effectively treating even evil as God’s will. However, for most the problem is personal. They do not stop and contemplate doctrinal implications in the midst of a crisis; they simply want an explanation, just as Job did. Asaph, a chief singer appointed by David after he brought the ark to Jerusalem (1 Chr. 16:5), had such concerns and wrote what he learned from the experience in what we know as Psalm 73.

The challenge for God’s people lies in developing an eternal perspective while living in a temporal world. This is the key to appreciating the goodness of God and maintaining personal purity, especially when the world uses temporary circumstances to try to create doubt (Psa. 73:1-2). Now more than ever, we become aware of the wealth, power, and pleasures many in the world enjoy (Psa. 73:3-5) due to the interconnectedness of society through various media. Thus, people who would otherwise be content find new reasons to envy, sometimes just through a simple post on Facebook or Twitter. However, while the material wealth of the wicked may have an appeal, we too easily forget about the character many have used to procure it (Psa. 73:6-9). Christians marvel at their worldly friends who seem to have everything they could possibly desire. It would be easy, if divorced from eternity, to fall into the trap of accepting their philosophy and worldview in justification (Psa. 73:10-11). Such a snare, dependent upon a short-term view of man’s existence, has great spiritual consequences. When people concentrate solely on the material (Psa. 73:12), they also cease to appreciate the spiritual (Psa. 73:13), including the rebuke that God offers to such self-absorption (Psa. 73:14). It is thus this realization of the true consequences of worldliness and separation from the godly that provides a needed course correction to our thinking (Psa. 73:15). However, as Asaph found, the recognition of this conflict can be difficult, even after the decision to remain faithful to God (Psa. 73:16). But his next statement powerfully points all who follow back to righteousness: “Until I went into the sanctuary of God; Then I understood their end” (Psa. 73:17). Bowing down before God, bringing eternity into view, and listening to His Word brought all the perspective and answers he needed. God will judge the wicked (Psa. 73:18) and their wealth and power has an end (Psa. 73:19-20). The world presents itself as permanent, when it is the most temporary of all. Therefore, it is essential to remind ourselves daily of the value of the soul, the value of forgiveness, and the value of eternal life.  These have lasting value with which material benefit cannot compare.

It is easy to fall under the spell of materialism and worldliness, and coming to your senses to see their folly can be a humbling experience (Psa. 73:21-22). But this can produce great growth as well, because we learn to trust the wisdom of God as the only sure Guide into eternity (Psa. 73:23-24). From this we learn true devotion and the true nature of this world (Psa. 73:25-27). And from this we gain a purpose that transcends the physical universe (Psa. 73:28). God does not condone wickedness, nor does He ignore it. He allows it today, and it tests us in the present. But the key is following God’s revealed will regardless, so that the eternal is what we follow into eternity.

Rich Fulfillment

Everyone has a story. You probably will have to ask. And you may need to ask some questions. But everyone who has lived for a reasonable time upon this earth has a story. All of us have endured heartache at some time. All of us have faced adversity. All of us have borne injustice in some way. All of us have had our trials. But when we see people for brief snapshots of their lives, we can make the mistake of assuming that they have had it easy—or at least easier than we have. We look at the person who has an advanced degree or successful business, or perhaps both, and we assume that they cannot understand suffering. Likewise, we sometimes see a person who is knowledgeable and forget the story of the work it took to accumulate that knowledge. We meet people who seem to have their lives together and presume that they have never faced a significant challenge. Upon reflection, we would likely recognize the folly of these passing thoughts. But in the moment, especially when we ourselves are dealing with trials, remembering others have a story can be particularly difficult.

The same principle holds true for groups of people—nations, businesses, congregations. It can be easy to forget the story of people who made our current situation even possible. How many people regularly cite their first amendment rights when burning a flag but remain completely ignorant of the people who designed that flag and wrote and voted for that amendment? How many employees have little appreciation for how much work it took for the business that pays them to get off the ground and succeed at all? And how many Christians appreciate previous generations who studied, evangelized, taught, took a stand, accepted ostracization from the world, established congregations, built buildings, and welcomed them in?

The sixty-sixth psalm is a call for joyous worship and praise to God for what He did to make their lives possible (Psa. 66:1-4). But in doing so, the psalmist recounts the challenges Israel faced as a people in the beginning (Psa. 66:5-7). For preserving them to that day, the psalmist gave thanks to the God “Who keeps our soul among the living” (Psa. 66:8-9). How did He do this and for what did the psalmist say He was worthy of praise? “For You, O God, have tested us; You have refined us as silver is refined. You brought us into the net; You laid affliction on our backs. You have caused men to ride over our heads; We went through fire and through water; But You brought us out to rich fulfillment” (Psa. 66:10-12, emphasis mine, KWR). Because of this, God more than deserved praise, worship, and thanksgiving (Psa. 66:13-20). Rich fulfillment. In the days of David, when Israel reached a high point, politically and spiritually, finally there was perspective. All of the trials existed to chasten them from their sin and error and prepare them for further growth. And in the end, when they persevered, there was rich fulfillment. But it was important for the people in the time of David to appreciate the past, Israel’s story, so that they never took for granted what was theirs to enjoy. This remains true for all of us. We will have trials in life. We will have challenges. We will have adversity. Therefore, we must persevere. And we can do it with confidence, because rich fulfillment awaits us when we come out of the desert, travel through the valley, and finally reach the mountaintop. You have a story, but the ending has yet to be written. But if you seek God and His will, and remain faithful to Him, whatever else you may face in life, you can indeed enjoy rich fulfillment.

Spiritual Maturity

Most of us have been there. Pushed to the edge of our ability to cope, emotionally and physically exhausted, and feeling overwhelmed from the pressure, we lose our cool and lash out. Or perhaps we just grow frustrated and impatient with the process. However, the self-control, perspective, and peace that spiritual maturity offer grow us beyond even these feelings when life is not going our way. David wrote many psalms where he acknowledged being overwhelmed, frustrated, impatient, and exhausted, though gradually turning to his faith to address these negative feelings. However, despite circumstances that mirrored many of his earlier challenging situations, in Psalm 63 David responded with positivity and faith from the very first line of the psalm. Written during his self-imposed exile following Absalom’s palace coup, David expressed a peace that many people long for in life but few find. And it demonstrates just how much David had grown spiritually throughout his life. Therefore, when we can develop the same spiritual perspective, we can handle anything that Satan sends our way.

Spiritual maturity begins with making God your priority. In everything. All the time. Learn to long for God and a deeper relationship with Him. It is when you know how much you need Him not only in times of trouble but also in times of plenty that you begin to appreciate Him properly. This is when we truly draw near to God (Jas. 4:8) and begin to think of Him as “my God” (Psa. 63:1-2). Spiritual maturity is content with the spiritual (Phil. 4:11). When you truly see the depth of God’s love, expressed in so many ways, as greater not only than anything in this life, but even “better than life” itself, then your relationship with Him and responding with love for Him takes on personal meaning and personal importance (Psa. 63:3-5). The spiritually mature meditate on God. They can spend hours counting up all the ways God has cared for them and blessed them. They do not doubt God is there to help because they have come to understand God so well (Psa. 63:6-8). The more you mature spiritually, the less concerned you become about what will happen to you in this life and what will happen in the world around you, including those set on evil, because you trust God’s justice to govern the world and to care for your soul (Psa. 63:9-10). Following this path, spiritual maturity leads you to find joy in God and have confidence that everything will turn out right in the end (Psa. 63:11).

Spiritual maturity manifests itself in many ways. It will exhibit itself in consistent and heartfelt worship (Jn. 4:23-24), in dedicated and sincere service (Rom. 12:1), and in passionate morality and holiness (Eph. 4:17-24). Such maturity will hold itself far away from the works of the flesh and cling to the fruit of the Spirit (Gal. 5:19-24). Without a doubt, love for God and for others will dominate the heart, life, and motivation of the spiritually mature (Matt. 22:37-40). However, the true test of maturity in one’s spirituality comes when conflict, pressure, and even pain confront the spiritual heart to provoke a response. Thus, our goal in maturing spiritually must center on handling a crisis in the world well—not sitting amongst the saints contentedly. Jesus displayed spiritual maturity in many ways throughout His life, but nowhere was it tested as it was when He was beaten, humiliated, and crucified. The love shown on the cross is the height of spiritual maturity, and it is this to which we should all aspire.

Through No Fault of Mine

In the Alfred Hitchcock classic North by Northwest, starring Cary Grant, Grant plays an advertising executive who is mistaken for a government agent by a group of foreign spies. As a result, Grant finds himself trying to escape one attempt on his life after another—all because of a case of mistaken identity. I doubt that anyone would find himself in a situation so complicated and convoluted as Grant’s character; however, the righteous can find themselves treated as enemies without having done anything whatsoever to deserve it. David had served King Saul admirably, bringing him great victories for Israel and honoring him in the process. Unfortunately, Saul’s jealousy of David’s exploits led the king to become openly hostile toward David, though David had done absolutely nothing wrong. Reflecting on an instance where he found himself on the run and hiding from Saul’s men, David wrote, “They run and prepare themselves through no fault of mine. Awake to help me, and behold!” (Psa. 59:4). David felt the pressure, the fear, and the sadness that came with this situation, but he trusted God through it all. And that must be our approach to any similar circumstance as well.

It can be difficult to understand why people would spew hatred toward someone who has never wronged them, yet Jesus suffered from this throughout His ministry, even dying as a direct result of this attitude. In fact, sometimes people simply find the existence of righteousness—and even peace and happiness—a threat because they do not enjoy them themselves. As a result, they attempt to even the score—not by seeking peace and happiness, but by trying to ruin the lives of others. This is the nature of evil. It is destructive and vindictive. And the people who fall into these patterns are victims of Satan’s devices even as they make the righteous their enemies. Even in the church, Christians who find their faults exposed often lash out to destroy those who have figured them out. For the guilty Christian, their motive is a sad type of self-preservation—seeking to preserve the myth of their godliness and their “territory,” much like the chief priests and scribes in the time of Jesus. A Christian caught in such circumstances will feel isolated, betrayed, and confused, just trying to grasp what the motives could be of the hatred, lies, and contempt expressed by their own brethren. It is a mournful plight, to be sure, and yet it has occurred far too frequently.

Whether at school, at work, at home, or in the church, it is possible to find yourself spiritually “on the run,” trying to defend yourself against a flurry of attacks that you do not deserve and probably do not even understand. It can be easy to allow your attackers to become your enemies, to induce you into returning the hate and losing sight of the righteousness that indirectly played a role in your situation. But we must rise above this, as David did and as Jesus did, and accept that being reviled does not justify reviling in return. Instead, we should heed the inspired words of Peter, “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter” (1 Pet. 4:15-16).

No Fear

Fear has become a mainstay of political propaganda. According to a wide array of websites, the election of the candidate they oppose would lead to consequences so severe and catastrophic that the very fabric of society and life itself might hang in the balance. The hyperbole used by the candidates and political parties themselves has made fear-mongering an art form—a grotesque, misshapen, perverted form of art. As the chasm between world-views deepens, the clashing rhetoric of these world-views has created an all-too-real fear among the people who listen. In a way, this makes sense. Those who came of age during the threat of nuclear war between the Soviet Union and the United States rarely fell into a constant state of fear; it was instead a kind of steady tension. However, the rise of terrorism as a constant threat in the new millennium has raised a very different prospect. People are uneasy in general because so much of the world they knew appears under threat. They feel threatened by the influx of immigrants from places known to harbor terrorists. They feel threatened by the upheaval of social mores foisted upon them by elitist judges ruling from afar with a disdain for both morality and history but with great confidence in the power of a black robe. They feel threatened by the economic changes created by an unbalanced playing field in the workplace and the monetary policies of nations. They feel threatened by the skyrocketing cost of healthcare along with its retreating coverage. People carry all of these fears with them constantly in addition to the regular challenges of daily life.

Fear has become natural to us. But that is all the more reason to turn to the comforting words of the psalms and to gain perspective, for in them we are reminded that “God is our refuge and strength, A very present help in trouble” (Psa. 46:1), and that this alone is the reason not to fear—no matter what (Psa. 46:2-3). God does not promise to remove all trouble. He does not promise to relieve all our pain. He does not promise there will be no trials. He promises something more important than these things. He promises He will be with us (Psa. 46:7). All that man does poses no threat to Him (Psa. 46:8-9), and that is why, when we have Him with us, we need not fear.

Regardless of who is in power in this country or any other, the LORD is God, and that is what really matters. When a terrorist strikes, the LORD is still in heaven. When the Supreme Court issues a ruling, God has still spoken. When tragedy strikes, God is still love. Therefore, rather than allowing the challenges and heartaches of life to let fear enter your heart, fill it with faith instead. “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth!” (Psa. 46:10). “The LORD of hosts is with us” (Psa. 46:11a), but we must first determine to be with Him.

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