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Clean House, Strong House (Spiritual Warfare) Clean House, Strong House (Spiritual Warfare)

Clean House, Strong House (Spiritual Warfare) Order Printed Copy

  • Author: Kimberly Daniels
  • Size: 1.23MB | 299 pages
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About the Book


"Clean House, Strong House" by Kimberly Daniels is a guide to spiritual warfare that focuses on the importance of cleansing your home and life of negative influences and opening yourself up to God's protection and blessings. The book provides practical advice and biblical teachings on how to rid your life of spiritual clutter and create a strong foundation for spiritual growth and victory.

Charles Hodge

Charles Hodge Scholar, educator, churchman, and distinguished American Presbyterian systematic theologian of the nineteenth century, Charles Hodge was born in Philadelphia in 1797. Following his father’s untimely death a few years after he was born, Charles and his brother were raised by their godly widowed mother. In 1812 Hodge’s mother moved the family to Princeton in hope of matriculating her sons at Princeton College. Charles Hodge graduated from Princeton College in 1815. During the 1814-15 school year a revival broke out on the college campus: Charles was one of a number of students converted during this time of spiritual refreshing. At the encouragement of Archibald Alexander, he enrolled at Princeton Theological Seminary, graduating with the class of 1819. Ordained in 1821, his scholarly gifts led to an appointment by his denomination in 1822 to serve as the seminary’s third faculty member. As Professor of Oriental and Biblical Literature, Hodge’s primary responsibility was instruction in biblical languages, hermeneutics, biblical criticism, and study of Old Testament texts. During 1826-28, he travelled to Europe to study with the leading European biblical and theological scholars. Hodge focused his studies on theology and biblical interpretation, with additional concentration in Semitic and cognate languages. His studies in Europe made him one of the leading Hebraists teaching in an American theological institution in the early nineteenth century. In the coming decade, Hodge would be assisted by the linguistic talent and philological expertise of Joseph Addison Alexander. With Addison’s arrival, Hodge concentrated his labours on New Testament texts and studies, serving as Professor of Exegetical and Didactic Theology from 1840 to 1854. From 1854 until his death in 1878, he served as Professor of Exegetical, Didactic, and Polemic Theology. During his half-century tenure at Princeton, Charles Hodge held several chairs, but is probably best remembered for the reputation he established as Professor of Systematic Theology. A stout Calvinist with a deep love for the Reformed confessions, his literary labours often involved a polemical thrust, as he sought to defend and expound the Reformed theology of the Protestant Reformation, and the teachings of the Westminster Confession and the Larger and Shorter Catechisms, as received and adopted by the Presbyterian Church in the United States of America. A prolific author, Hodge served for many years as editor of the seminary journal, Biblical Repertory and Princeton Review. Under his editorship, it became the leading theological journal of the nineteenth century: Hodge’s personal contributions included articles on biblical studies, spirituality, church history and historical theology, ecclesiological issues, philosophy, politics, slavery, abolition and the Civil War. An active churchman, he was at the forefront of ecclesiastical debates and discussion. In addition to articles and essays, Hodge published commentaries on Romans, 1 and 2 Corinthians, and Ephesians. A major historical work in defence of old-school Presbyterian doctrine and practice, The Constitutional History of the Presbyterian Church in the United States of America, appeared in 1840. His popular work on piety, The Way of Life, was published in 1841. His three-volume magnum opus, Systematic Theology, was published in 1872-73, and confirmed him as the outstanding Calvinistic systematic theologian of the nineteenth century. Additional publications on the relationship between Christianity and science, and a collection of essays delivered at the Sabbath Afternoon Conferences (published by the Trust as Princeton Sermons), served to further confirm the breadth of his academic competency and the depth of his Christian piety. [James M. Garretson in Princeton and the Work of the Christian Ministry, Volume 2 (Banner of Truth, 2012)]

finding joy in the dark - the bold prayer of psalm 70

I recently spent three days with a group of pastors, almost all our time devoted to deep sharing of our life stories. We laughed at the silly things we’ve done. We marveled at the lineaments of God’s grace. We wept over sins, wounds, and struggles, both past and present. I drove home pondering the fact that when ten tenderhearted, Jesus-loving, spiritually alive pastors get into a room and are honest with each other, we share stories of theft, pornography, broken families, paralyzing anxiety, suicidal thoughts, marital struggles, and unfulfilled longings. If there’s such brokenness in the histories and hearts of godly shepherds, what must be the inner reality of the sheep in our churches? Surrounded by such brokenness within and without, how can the people of God possibly hope to sustain their joy in God? The odds seem long and the situation bleak. But Psalm 70 gives me strong hope. May All Be Glad I’ve been drawn to Psalm 70:4 for many years, because it brings together two awesome truths that thrill the heart of every Christian Hedonist: May all who seek you rejoice and be glad in you! May those who love your salvation say evermore, “God is great!” Only a capacious heart could breathe such an expansive prayer. Notice that David isn’t content for just a few (or even most) seekers of God to rejoice. No, he longs for  all  to experience God-centered gladness. And David’s requesting more than just a flickering, intermittent passion for the glory of God among the people of God; rather, he prays for their lips and lives to communicate God’s worth  continually , at all times, without interruption. This is a plus-sized prayer. It’s so big that many millions of people can (and have) fit inside it. David was surely praying it for himself. He was also praying it for those of his generation and all future generations. In fact, if we’re seeking God and loving God’s salvation, David’s prayer is for us. David is asking God to sweeten  our  joy and strengthen  our  passion for his glory. He doesn’t specify how these two prayers might fit together, but John Piper has helped many of us treasure the biblical teaching that they are in fact one. As we find our deepest joy in God (“in you”), we display his worth to the world. Bold Prayer in Dark Days Though I’ve loved Psalm 70:4 for years, it wasn’t until recently that I noticed the context. And it’s the context that has filled me with hope. Here’s what I’ve noticed: Psalm 70 is not a sunny psalm. It’s not a walk in the park or a day at the beach. Life is not good in this psalm. Instead, it’s hard — very hard. In fact, the psalm is an almost-unremittingly desperate plea for God’s help. Verse 1 (the first verse) and verse 5 (the last verse) are bookends: Make haste, O God, to deliver me! O Lord, make haste to help me! Hasten to me, O God! You are my help and my deliverer; O Lord, do not delay! There’s a focused urgency here. David sounds like a soldier pinned down by enemy fire, radioing desperately to central command. His enemies want David dead, and they gloat over David’s misfortunes (“Aha, Aha!” verse 3). We’ve already seen David’s response to this dark situation. He feels two overwhelming desires, one expected and the other exceptional. First, David wants out of the situation. In four out of five verses, he pleads with God for speedy deliverance. This reaction is perfectly natural and completely understandable. Who wouldn’t want this? Of course, we’d all be asking for the same rescue. Second, however, the intense pressure of David’s circumstances also squeezes from his heart another cry, this one much more unusual. Stunningly, the request in verse 4 is not just for himself, but for others. It’s nothing short of miraculous that David, in his foxhole, under heavy fire, prays not simply for personal escape, but for gladness among all God’s people, and for the continual glorifying of God. What is going on here? Praying in a Sea of Suffering Some of us hear the Bible’s repeated calls to pursue our joy and believe that it’s simply beyond us in our present state. For the moment, our attention is occupied by other matters: sin, sickness, loneliness, financial difficulty, opposition, relational pain. We feel we’re in the 101 class of “Surviving Our Problems” and not quite ready for the 201 class of “Pursuing Our Joy.” Verse 4, we think, is for people who have it all together (or at least more together). “Christian Hedonism is as much for bleak days as it is for bright ones.” And this is why the context of verse 4 is so challenging and so encouraging, because verse 4 exists in a sea of suffering. David doesn’t say, “Once I get free from my enemies, then I’ll start to care about the gladness of God’s people and the glory of God.” His foxhole prayer, in worrying and uncomfortable circumstances, is for gladness and glory. This is a real-world prayer. Christian Hedonism is as much for bleak days as it is for bright ones. If God can work this extraordinary impulse in David’s heart, why can’t he do the same in us? Why can’t he implant a renewed passion for our joy and his glory even in the midst of intense suffering? Could it be that God might even use the desperation of our brokenness to drive us to him? In his poem “The Storm,” George Herbert ponders how, like the violent force of a terrible rainstorm, A throbbing conscience spurred by remorse Hath a strange force: It quits the earth, and mounting more and more, Dares to assault thee, and besiege thy doore. (lines 10–12) Our inner and outer conflicts may produce something good. “They purge the aire without, within the breast” (line 18). This was certainly the case for David in Psalm 70. His desperation yielded a passionate cry to God that continues to encourage followers of God to this day. Seek and Rest You can pray a David-like prayer in your own bleak situation by taking two cues from David himself. “Joy and gladness are the unassailable possession of those who fix their eyes on Jesus in the storms of life.” First, seek God. “May all  who seek you  rejoice and be glad in you!” Joy and gladness are the unassailable possession of those who fix their eyes on Jesus in the storms of life. Look more deeply and more often at Jesus than you look at your enemies or your troubles. Second, love God’s salvation. “May those  who love your salvation  say evermore, ‘God is great!’” Consider frequently how God has saved you (and how he’s saving many others). Delight in this salvation. Rest in it. Love it. The more you love your salvation, the more readily your lips will spill over with natural praise of the God who saved you. Please don’t wait to pursue your joy in God until God has healed your brokenness and resolved your problems. Verse 4 isn’t a postscript to Psalm 70; it doesn’t come after David’s crisis. It emerges from the midst of it. This is an example and invitation for us. Don’t wait to pursue your joy. Start right now.

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