The Essential Things

2009-08-09T07:03:00.000-07:00

WHEN I SAY, "I AM A CHRISTIAN"

When I say, "I am a Christian," I'm not shouting, "I've been saved!" I'm whispering, "I get lost! That's why I chose this way"

When I say, "I am a Christian," I don't speak with human pride, I'm confessing that I stumble-needing God to be my Guide.

When I say, "I am a Christian," I'm not trying to be strong, I'm professing that I'm weak and pray for strength to carry on.

When I say, "I am a Christian," I'm not bragging of success, I'm admitting that I've failed and cannot ever pay the debt.

(The debt of Christ's death on the Cross).

When I say, "I am a Christian," I don't think I know it all. I submit to my confusion asking humbly to be taught.

When I say, "I am a Christian," I'm not claiming to be perfect. My flaws are far too visible, but God believes I'm worth it.

When I say, "I am a Christian," I still feel the sting of pain. I have my share of heartache which is why I seek His Name.

When I say, "I am a Christian," I do not wish to judge. I have no authority--I only know I'm loved.

Copyright 1988 Carol Wimmer

Fellowship of the Unashamed

We are part of the fellowship of the unashamed: We have Holy Spirit power. The dye has been' cast. We have stepped over the line. The decision has been made. We won't look back, let up, slow down, or back away. Our pasts are redeemed. Our present makes sense and our futures are secure. We are finished and done with low living, slight-walking, small planning, lame division, mundane talking, colorless dreams, cheap giving, and dwarfed goals. We no longer need pre-eminence, position, promotion, plaudits, or popularity. We don't have to be first! We don't have to be right! We don't have to be recognized, praised, regarded or rewarded! We live by faith, lean on his presence, walk with patience, lift by prayer and labor by power. Our pace is set, our gait is fast....Our goal is heaven. Our road is narrow, our way is rough, our companions few, our guide reliable, and our mission clear! We cannot be bought, compromised, detoured, lured away, turned back, deluded or delayed. We will not flinch in the face of sacrafice, hesitate in the presence of the adversary, negotiate at the table of the enemy, ponder at the pool of popularity, or meander in the maze of mediocrity. We won't give up, shut up or let up until we've stayed up, prayed up, paid up and preached up for the cause of Christ. We are diciples of Christ. We must go 'til He comes! Give 'til we drop! "Preach" 'til all know, and work 'til He stops us! When He comes for His own, He won't have any trouble recognizing us. Our banner will be clear.

written by an African pastor shortly before
he was martyred.

DYING TO SELF

When you are forgotten,
or neglected,
or purposely set at naught,
and you don't sting
and hurt with the insult
or the oversight,
but your heart is happy,
being counted worthy
to suffer for Christ.

THAT IS DYING TO SELF

When your good is evil spoken of,
when your wishes are crossed,
your advice disregarded,
your opinions ridiculed,
and you refuse to let anger
rise in your heart,
or even defend yourself,
but take in all in patient, loving silence.

THAT IS DYING TO SELF

When you lovingly and patiently
bear any disorder, any irregularity,
any impunctuality,or any annoyance;
when you stand face-to- face
with waste, folly, extravagance,
spiritual insensibility-
and endure it as Jesus endured.

THAT IS DYING TO SELF

When you are content with any food,
any offering, any climate, any society,
any raiment, any interruption
by the will of God.

THAT IS DYING TO SELF

When you never care to refer
to yourself in conversation,
or to record your own good works,
or itch after commendations,
when you can truly love to be unknown.

THAT IS DYING TO SELF

When you can see your brother prosper
and have his needs met and
can honestly rejoice with him in spirit
and feel no envy, nor question God,
while your own needs are far greater
and in desperate circumstances.

THAT IS DYING TO SELF

When you can receive correction
and reproof from one of less stature
than yourself and can humbly
submit inwardly as well as outwardly,
finding no rebellion or resentment
rising up within your heart.

THAT IS DYING TO SELF

Are you dead yet? In these last days,
the Spirit would bring us to the cross.

http://www.christiangoth.com/bluerosesociety.html

If God has called you
to be really like Jesus
He will draw you into
a life of crucifixion and humility,
and put upon you
such demands of obedience,
that you will not be able
to follow other people,
or measure yourself by other Christians,
and in many ways
He will seem to let other people do things
which He will not let you do.
Other Christians and ministers
who seem very religious and useful,
may push themselves, pull wires,
and work schemes to carry out their plans,
but you cannot do it,
and if you attempt it,
you will meet with such failure
and rebuke from the Lord
as to make you sorely penitent.

Others may boast of themselves,
of their work, of their successes,
of their writings,
but the Holy Spirit will not allow
you to do any such thing,
and if you begin it,
He will lead you into some deep mortification
that will make you despise yourself
and all your good works.
Others may be allowed
to succeed in making money,
or may have a legacy left to them,
but it is likely
God will keep you poor,
because He wants you to have
something far better than gold,
namely,
a helpless dependence upon Him,
that He may have the privilege
of supplying your needs
day by day out of an unseen treasury.
The Lord may let others be honored
and put forward,
and keep you hidden in obscurity,
because He wants to produce
some choice fragrant fruit
for His coming glory,
which can only be produced in the shade.
He may let others be great,
but keep you small.
He may let others
do a work for Him
and get the credit for it,
but He will make you work
and toil on
without knowing how much
you are doing;
and then to make your work
still more precious
He may let others
get credit for the work
which you have done,
and thus make YOUR REWARD
TEN TIMES GREATER WHEN JESUS COMES.
The Holy Spirit
will put a strict watch over you,
with a jealous love,
and will rebuke you
for little words and feelings
or for wasting your time,
which other Christians
never feel distressed over.
So make up your mind
that God
is an Infinitely Sovereign Being,
and has a right
to do as He pleases
with His own.
He may not explain to
you a thousand things
which puzzle your reason
in His dealings with you,
but if you
absolutely sell yourself
to be His love slave,
He will
wrap you up in Jealous Love,
and bestow upon you
many blessings
which come only to those
who are in the inner circle.
Settle it forever then
that you are to DEAL DIRECTLY
WITH THE HOLY SPIRIT,
and that He is to have the privilege
of tying your tongue,
or chaining your hand,
or closing your eyes,
in ways that He does not seem
to use with others.
Now, when you are so possessed
with the living God that you are,
in your secret heart,
pleased and delighted
over this PECULIAR, PERSONAL, PRIVATE,
JEALOUS GUARDIANSHIP AND MANAGEMENT
OF THE HOLY SPIRIT OVER YOUR LIFE,
then you will have found
the vestibule of Heaven

Hudson Taylor
http://christusemptor.today.com/archives/15
http://www.answers.com/topic/hudson-taylor

2009-06-05T06:00:00.000-07:00

Matthew Henry Commentary on Proverbs 31

This chapter is added to Solomon’s proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it.

Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (v. 1-9).

II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel’s mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10–31).

Pro 31:1-9
Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (2 Sa. 12:25), Jedediah—beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother’s affections that he was not ashamed to call himself by it.

One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (ch. 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons.

Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother’s eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip.

2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God.

3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.

Pro 31:1 The words of king Lemuel, the prophecy that his mother taught him.
Now, in this mother’s (this queen mother’s) catechism, observe,
I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say

Pro 31:2 What, my son? and what, the son of my womb? and what, the son of my vows?
(v. 2): "What! my son? What shall I say to thee?’’ She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. "What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for,’’ 1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid.’’2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so’’ (thus Samuel was the son of Hannah’s vows); "Thou art the son I have often prayed to God to give his grace to (Ps. 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?’’ Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.

Pro 31:3 Give not thy strength unto women, nor thy ways to that which destroyeth kings.
II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (v. 3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. "Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings.’’ It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls.

Pro 31:4 [It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:
2. Against drunkenness, v. 4, 5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos. 7:7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering, (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev. 10:9. (2.)

Pro 31:5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
The ill consequences of it (v. 5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa. 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.

Pro 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
III. The counsel she gives him to do good. 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, v. 6, 7. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it.’’ Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to.

Pro 31:7 Let him drink, and forget his poverty, and remember his misery no more.
Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach’s sake and his often infirmities, 1 Tim. 5:23.

Pro 31:8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, v. 8, 9. (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial. (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words.

Pro 31:9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.
(3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially, [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.

Pro 31:10-31
This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel’s mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (1 Tim. 2:9, 10, 1 Pt. 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,

Pro 31:10 Who can find a virtuous woman? for her price [is] far above rubies.
I. A general enquiry after such a one (v. 10), where observe, 1. The person enquired after, and that is a virtuous woman—a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Ex. 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people’s, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze. 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.

Pro 31:11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
II. A particular description of her and of her excellent qualifications.
1. She is very industrious to recommend herself to her husband’s esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1 Co. 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other!

Pro 31:12 She will do him good and not evil all the days of her life.
3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, v. 12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Ruth 2:20.

Pro 31:13 She seeketh wool, and flax, and worketh willingly with her hands.
(4.) She adds to his reputation in the world (v. 23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.

Pro 31:14 She is like the merchants' ships; she bringeth her food from afar.
2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, v. 27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Ps. 104:23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, v. 18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp.

Pro 31:15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
3.) She rises early, while it is yet night (v. 15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar’s business, or statesman’s business, or husbandman’s business, that she employs herself, but in women’s business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (v. 13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (v. 19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa. 2:18, etc. (5.) She does what she does with all her might, and does not trifle in it (v. 17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.
3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (v. 18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, v. 14. No merchants’ ships, no, not Solomon’s navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them.

4. She takes care of her family and all the affairs of it, gives meat to her household (v. 15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task.
Pro 31:16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
(2.) She purchases lands, and enlarges the demesne of the family (v. 16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family

Pro 31:17 She girdeth her loins with strength, and strengtheneth her arms.

Pro 31:18 She perceiveth that her merchandise [is] good: her candle goeth not out by night.

Pro 31:19 She layeth her hands to the spindle, and her hands hold the distaff.

Pro 31:20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
5. She is charitable to the poor, v. 20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.

Pro 31:21 She is not afraid of the snow for her household: for all her household [are] clothed with scarlet.
All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit.

Pro 31:22 She maketh herself coverings of tapestry; her clothing [is] silk and purple.
(v. 22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator’s robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants’ liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing:

Pro 31:23 Her husband is known in the gates, when he sitteth among the elders of the land.

Pro 31:24 She maketh fine linen, and selleth [it]; and delivereth girdles unto the merchant.
4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (v. 24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea.(5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.

Pro 31:25 Strength and honour [are] her clothing; and she shall rejoice in time to come.
1. She has the comfort and satisfaction of her virtue in her own mind (v. 25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.

Pro 31:26 She openeth her mouth with wisdom; and in her tongue [is] the law of kindness.
6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.

Pro 31:27 She looketh well to the ways of her household, and eateth not the bread of idleness.
She looks well to the ways of her household (v. 27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people’s houses; she thinks it enough for her to look well to her own.

Pro 31:28 Her children arise up, and call her blessed; her husband [also], and he praiseth her.
2. She is a great blessing to her relations, v. 28. (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.

Pro 31:29 Many daughters have done virtuously, but thou excellest them all.

Pro 31:30 Favour [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised.
7. That which completes and crowns her character is that she fears the Lord, v. 30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.

Pro 31:31 Give her of the fruit of her hands; and let her own works praise her in the gates.
3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Ruth 3:11. Virtue will have its praise, Phil. 4:8. A woman that fears the Lord, shall have praise of God (Rom. 2:29) and of men too. It is here shown, (1.) That she shall be highly praised (v. 29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented v. 10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father’s house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, v. 31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1 Tim. 5:4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Acts 9:39. [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same (Rom. 13:3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.

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Matthew Henry Commentary on Proverbs 3 Chapter 3
This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (v. 1-4). II. We must live a life of dependence upon God because that is the way to be safe (v. 5). III. We must keep up the fear of God because that is the way to be healthful (v. 7, 8). IV. We must serve God with our estates because that is the way to be rich (v. 9, 10). V. We must hear afflictions well because that is the way to get good by them (v. 11, 12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (v. 13–20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (v. 21–26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (v. 27–35). From all this it appears what a tendency religion has to make men both blessed and blessings.
We are here taught to live a life of communion with God; and without controversy great is this mystery of godliness, and of great consequence to us, and, as is here shown, will be of unspeakable advantage.

Pro 3:1 My son, forget not my law; but let thine heart keep my commandments:
1. We must, (1.) Fix God’s law, and his commandments, as our rule, by which we will in every thing be ruled and to which we will yield obedience. (2.) We must acquaint ourselves with them; for we cannot be said to forget that which we never knew. (3.) We must remember them so that they may be ready to us whenever we have occasion to use them. (4.) Our wills and affections must be subject to them and must in every thing conform to them. Not only our heads, but our hearts, must keep God’s commandments; in them, as in the ark of the testimony, both the tables of the law must be deposited.

Pro 3:2 For length of days, and long life, and peace, shall they add to thee.
2. To encourage us to submit ourselves to all the restraints and injunctions of the divine law, we are assured (v. 2) that it is the certain way to long life and prosperity. (1.) It is the way to be long-lived. God’s commandments shall add to us length of days; to a good useful life on earth, they shall add an eternal life in heaven, length of days for ever and ever, Ps. 21:4. God shall be our life and the length of our days, and that will be indeed long life, with an addition. But, because length of days may possibly become a burden and a trouble, it is promised, (2.) That it shall prove the way to be easy too, so that even the days of old age shall not be evil days, but days in which thou shalt have pleasure: Peace shall they be continually adding to thee. As grace increases, peace shall increase; and of the increase of Christ’s government and peace, in the heart as well as in the world, there shall be no end. Great and growing peace have those that love the law.

Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
II. We must have a continual regard to God’s promises, which go along with his precepts, and are to be received, and retained, with them (v. 3): "Let not mercy and truth forsake thee, God’s mercy in promising, and his truth in performing. Do not forfeit these, but live up to them, and preserve thy interest in them; do not forget these, but live upon them, and take the comfort of them. Bind them about thy neck, as the most graceful ornament.’’ It is the greatest honour we are capable of in this world to have an interest in the mercy and truth of God. "Write to them upon the table of thy heart, as dear to thee, thy portion, and most delightful entertainment; take a pleasure in applying them and thinking them over.’’ Or it may be meant of the mercy and truth which are our duty, piety and sincerity, charity towards men, fidelity towards God. Let these be fixed and commanding principles in thee.

Pro 3:4 So shalt thou find favour and good understanding in the sight of God and man.
To encourage us to do this we are assured (v. 4) that this is the way to recommend ourselves both to our Creator and fellow-creatures: So shalt thou find favour and good understanding. 1. A good man seeks the favour of God in the first place, is ambitious of the honour of being accepted of the Lord, and he shall find that favour, and with it a good understanding; God will make the best of him, and put a favourable construction upon what he says and does. He shall be owned as one of Wisdom’s children, and shall have praise with God, as one having that good understanding which is ascribed to all those that do his commandments. 2. He wishes to have favour with men also (as Christ had, Lu. 2:52), to be accepted of the multitude of his brethren (Esth. 10:3), and that he shall have; they shall understand him aright, and in his dealings with them he shall appear to be prudent, shall act intelligently and with discretion. He shall have good success (so some translate it), the common effect of good understanding.

Pro 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.
III. We must have a continual regard to God’s providence, must own and depend upon it in all our affairs, both by faith and prayer. 1. By faith. We must repose an entire confidence in the wisdom, power, and goodness of God, assuring ourselves of the extent of his providence to all the creatures and all their actions. We must therefore trust in the Lord with all our hearts (v. 5); we must believe that he is able to do what he will, wise to do what is best, and good, according to his promise, to do what is best for us, if we love him, and serve him. We must, with an entire submission and satisfaction, depend upon him to perform all things for us, and not lean to our own understanding, as if we could, by any forecast of our own, without God, help ourselves, and bring our affairs to a good issue. Those who know themselves cannot but find their own understanding to be a broken reed, which, if they lean to, will certainly fail them. In all our conduct we must be diffident of our own judgment, and confident of God’s wisdom, power, and goodness, and therefore must follow Providence and not force it. That often proves best which was least our own doing.

Pro 3:6 In all thy ways acknowledge him, and he shall direct thy paths.
2. By prayer (v. 6): In all thy ways acknowledge God. We must not only in our judgment believe that there is an over-ruling hand of God ordering and disposing of us and all our affairs, but we must solemnly own it, and address ourselves to him accordingly. We must ask his leave, and not design any thing but what we are sure is lawful. We must ask his advice and beg direction from him, not only when the case is difficult (when we know not what to do, no thanks to us that we have our eyes up to him), but in every case, be it ever so plain, We must ask success of him, as those who know the race is not to the swift. We must refer ourselves to him as one from whom our judgment proceeds, and patiently, and with a holy indifferency, wait his award. In all our ways that prove direct, and fair, and pleasant, in which we gain our point to our satisfaction, we must acknowledge God with thankfulness. In all our ways that prove cross and uncomfortable, and that are hedged up with thorns, we must acknowledge God with submission. Our eye must be ever towards God; to him we must, in every thing, make our requests known, as Jephthah uttered all his words before the Lord in Mizpeh, Jdg. 11:11. For our encouragement to do this, it is promised, "He shall direct thy paths, so that thy way shall be safe and good and the issue happy at last.’’ Note, Those that put themselves under a divine guidance shall always have the benefit of it. God will give them that wisdom which is profitable to direct, so that they shall not turn aside into the by-paths of sin, and then will himself so wisely order the event that it shall be to their mind, or (which is equivalent) for their good. Those that faithfully follow the pillar of cloud and fire shall find that though it may lead them about it leads them the right way and will bring them to Canaan at last.

Pro 3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil.
I. We must live in a humble and dutiful subjection to God and his government (v. 7): "Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will.’’ This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion’s rules.2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job 28:28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised

Pro 3:8 It shall be health to thy navel, and marrow to thy bones.
8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them.

Pro 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:
II. We must make a good use of our estates, and that is the way to increase them, v. 9, 10. Here is, 1. A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deu. 8:17) and to set our hearts upon the world (Ps. 62:10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi—a mode of tithing, but none de non decimando—for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen. 4:4. This was the law (Ex. 23:19), and the prophets, Mal. 3:10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first.
Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things.

Pro 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
2. A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament—for spending and laying out, not for hoarding and laying up.’’ Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God’s honour will make us rich, Hag. 2:19. What we gave we have.

Pro 3:11 My son, despise not the chastening of the LORD; neither be weary of his correction:
III. We must conduct ourselves aright under our afflictions, v. 11, 12. This the apostle quotes (Heb. 12:5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe,

1. What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it.

Pro 3:12 For whom the LORD loveth he correcteth; even as a father the son [in whom] he delighteth.
2. What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev. 3:19. This is a great comfort to God’s children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction.

Pro 3:13 Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding.
Solomon had pressed us earnestly to seek diligently for wisdom (ch. 2:1, etc.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe,

I. What it is to find wisdom so as to be made happy by it.

1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose.

Pro 3:14 For the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold.
2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mt. 13:45, 46. Buy the truth, (Prov. 23:23); he does not say at what rate, because we must buy it at any rate rather than miss it.

3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates.

4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live.

Pro 3:15 She [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her.
II. What the happiness of those is who do find it.

1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, v. 14, 15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet,

Pro 3:16 Length of days [is] in her right hand; [and] in her left hand riches and honour.
(1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job 28:15, etc. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of.

Pro 3:17 Her ways [are] ways of pleasantness, and all her paths [are] peace.
2. It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, v. 16, 17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour’s, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun.

Pro 3:18 She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her.
(3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey’s end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism.

Pro 3:19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
3. It is the happiness of paradise (v. 18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev. 22:2; 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever.
4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, v. 19, 20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner.

Pro 3:20 By his knowledge the depths are broken up, and the clouds drop down the dew.
The heavenly bodies are vast, yet there is no flaw in them—numerous, yet no disorder in them—the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.

Pro 3:21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:
Solomon, having pronounced those happy who not only lay hold on wisdom, but retain her, here exhorts us therefore to retain her, assuring us that we ourselves shall have the comfort of doing so.
I. The exhortation is, to have religion’s rules always in view and always at heart, v. 21. 1. To have them always in view: "My son, let them not depart from thy eyes; let not thy eyes ever depart from them to wander after vanity. Have them always in mind, and do not forget them; be ever and anon thinking of them, and conversing with them, and never imagine that thou hast looked upon them long enough and that it is time now to lay them by; but, as long as thou livest, keep up and cultivate thy acquaintance with them.’’ He who learns to write must always have his eye upon his copy, and not let that be out of his sight; and to the words of wisdom must those, in like manner, have a constant respect, who will walk circumspectly. 2. To have them always at heart; for it is in that treasury, the hidden man of the heart, that we must keep sound wisdom and discretion, keep to the principles of it and keep in the ways of it. It is wealth that is worth keeping.

Pro 3:22 So shall they be life unto thy soul, and grace to thy neck.
II. The argument to enforce this exhortation is taken from the unspeakable advantage which wisdom, thus kept, will be of to us. 1. In respect of strength and satisfaction: "It will be life to thy soul (v. 22); it will quicken thee to thy duty when thou beginnest to be slothful and remiss; it will revive thee under thy troubles when thou beginnest to droop and despond. It will be thy spiritual life, an earnest of life eternal.’’ Life to the soul is life indeed. 2. In respect of honour and reputation: It shall be grace to thy neck, as a chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful to thy taste and relish (so some); it shall infuse grace into all thou sayest (so others), shall furnish thee with acceptable words, which shall gain thee credit.

Pro 3:23 Then shalt thou walk in thy way safely, and thy foot shall not stumble.
3. In respect of safety and security. This he insists upon in four verses, the scope of which is to show that the effect of righteousness (which is the same with wisdom here) is quietness and assurance for ever, Isa. 32:17. Good people are taken under God’s special protection, and therein they may have an entire satisfaction. They are safe and may be easy, (1.) In their motions by day, v. 23. If our religion be our companion, it will be our convoy: "Then shalt thou walk in thy way safely. The natural life, and all that belongs to it, shall be under the protection of God’s providence; the spiritual life, and all its interests, are under the protection of his grace; so that thou shalt be kept from falling into sin or trouble.’’ Wisdom will direct us into, and keep us in, the safe way, as far as may be, from temptation, and will enable us to walk in it with holy security. The way of duty is the way of safety. "We are in danger of falling, but wisdom will keep thee, that thy foot shall not stumble at those things which are an offence and overthrow to many, but which thou shalt know how to get over.’’

Pro 3:24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
(2.) In their rest by night, v. 24. In our retirements we lie exposed and are most subject to frights. "But keep up communion with God, and keep a good conscience, and then when thou liest down thou shalt not be afraid of fire, or thieves, or specters, or any of the terrors of darkness, knowing that when we, and all our friends, are asleep, yet he that keeps Israel and every true-born Israelite neither slumbers nor sleeps, and to him thou hast committed thyself and taken shelter under the shadow of his wings. Thou shalt lie down, and not need to sit up to keep guard; having lain down, thou shalt sleep, and not have thy eyes held waking by care and fear; and thy sleep shall be sweet and refreshing to thee, being not disturbed by any alarms from without or from within,’’ Ps. 4:8; 116:7. The way to have a good night is to keep a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet.

Pro 3:25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
(3.) In their greatest straits and dangers. Integrity and uprightness will preserve us, so that we need not be afraid of sudden fear, v. 25. The harms that surprise us, unthought of, giving us no time to arm ourselves by consideration, are most likely to put us into confusion. But let not the wise and good man forget himself, and then he will not give way to any fear that has torment, be the alarm ever so sudden. Let him not fear the desolation of the wicked, when it comes, that is, [1.] The desolation which the wicked ones make of religion and the religious; though it comes, and seems to be just at the door, yet be not afraid of it; for, though God may make use of the wicked as instruments of his people’s correction, yet he will never suffer them to be the authors of their desolation.

Pro 3:26 For the LORD shall be thy confidence, and shall keep thy foot from being taken.
Or rather, [2.] The desolation which wicked men will be brought into in a moment. It will come, and timorous saints may be apprehensive that they shall be involved in it; but let this be their comfort, that though judgments lay waste generally, at least promiscuously, yet God knows who are his and how to separate between the precious and the vile. Therefore be not afraid of that which appears most formidable, for (v. 26) "the Lord shall be not only thy protector to keep thee safe, but thy confidence to keep thee secure, so that thy foot shall not be taken by thy enemies nor ensnared by thy own fears.’’ God has engaged to keep the feet of his saints.

Pro 3:27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do [it].
True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour
I. We must render to all their due, both in justice and charity, and not delay to do it (v. 27, 28): "Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due.’’ Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it.

Pro 3:28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.
"If thou hast it by thee to-day, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; to-morrow I will give; whereas thou art not sure that thou shalt live till to-morrow, or that to-morrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due,’’ to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us, 1. To pay our just debts without fraud, covin, or delay. 2. To give wages to those who have earned them. 3. To provide for our relations, and those that have dependence on us, for to them it is due. 4. To render dues both to church and state, magistrates and ministers. 5. To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by. 6. To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat—He gives twice who gives speedily.

Pro 3:29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.
II. We must never design any hurt or harm to any body (v. 29): "Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard.’’ It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them.

Pro 3:30 Strive not with a man without cause, if he have done thee no harm.
III. We must not be quarrelsome and litigious (v. 30): "Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way.’’ Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving.

Pro 3:31 Envy thou not the oppressor, and choose none of his ways.
IV. We must not envy the prosperity of evil-doers, v. 31. This caution is the same with that which is so much insisted on, Ps. 37. "Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought.’’ Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. 37), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world’s books. Those are in the right who are of God’s mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous.

Pro 3:32 For the froward [is] abomination to the LORD: but his secret [is] with the righteous.
For, 1. Sinners are hated of God, but saints are beloved, v. 32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do?

Pro 3:33 The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just.
2. Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, v. 33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal. 2:2. There is leanness in the soul, when the body is fed to the full, Ps. 106:15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zec. 5:4; Hab. 2:11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich.

Pro 3:34 Surely he scorneth the scorners: but he giveth grace unto the lowly.
3. God puts contempt upon sinners, but shows respect to saints, v. 34. (1.) Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God’s yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Ps. 2:4. He retaliates upon them (Ps. 18:26); he resists the proud. (2.) Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways.

Pro 3:35 The wise shall inherit glory: but shame shall be the promotion of fools.
4. The end of sinners will be everlasting shame, the end of saints endless honour, v. 35. (1.) Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (v. 34), and therefore they shall inherit glory, for grace is glory, 2 Co. 3:18. It is glory begun, the earnest of it, Ps. 84:11. (2.) Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion.

2009-05-31T17:47:00.000-07:00

If you are of the Catholic faith, you've celebrated this festival probably all your life. As a matter of fact, it was a Catholic friend of mine who mentioned this to me, and I said, hm....what? So I figured I better check this out.

So....first the fire appeared to them as cloven tongues, then it sat upon them, then they were filled with the Holy Spirit.

This is now coming upon you also, and that to strip away and consume your sins which are like thorns, and to brighten yet more that precious possession of your souls, and to give you grace; for He gave it then to the Apostles.

The power of the Holy Spirit, which is bestowed upon him who loves God and keeps His commandments, does not appear visibly in the form of fire, nor does it come with a loud sound like a violent wind - for this happened only in the time of the Apostles for the sake of the unbelievers.Instead, it is seen spiritually in the form of spiritual light, and comes with all calm and joy. Guide to Byzantine Iconography, Vol. 1, by Constantine Cavarnos (Also found at http://www.orthodox.net/gleanings/pentecost.html)

What a great day to commemorate, the birth of the Church as we know it, it says on the day of Pentecost the disciples were filled with the Holy Spirit (Acts 2:4), and the apostle Peter preached his first sermon, urging the crowds to repent, to believe in Jesus Christ as their Messiah and to receive the gift of the Holy Spirit (verse 38). That very day of Pentecost some 3,000 people were baptized and became the people of God (verse 41). The church had been born.
In my search to my pondering regarding Pentecost I found a great resource, Lecture XVII.Continuation of the Discourse on the Holy Ghost. http://www.ccel.org/ccel/schaff/npnf207.ii.xxi.html

2009-04-27T06:54:00.000-07:00

1 Corinthians 7:14
For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
Reflection
O but the power of grace in the New Covenant is great! Under the Mosaic Covenant, God's people had to cut themselves off from the unbelieving and the foreign wife made the Israelite husband unclean (Ezra 10:2-3). Yet now, the grace of God works so powerfully through the Christian covenant that the Lord ordains his grace will actually work through the believing spouse to the sanctification of the unbelieving!
http://promises.blueletterbible.org/

Today is a good day for devotions, I am posting all of them for contemplation.

http://www.spurgeon.org/daily.htm

April 27
God Finished His Work

The Lord will perfect that which concerneth me. (Psalm 138:8)

He who has begun will carry on the work which is being wrought within my soul. The Lord is concerned about everything that concerns me. All that is now good, but not perfect, the Lord will watch over, preserve, and carry out to completion. This is a great comfort. I could not perfect the work of grace myself. Of that I am quite sure, for I fail every day and have only held on so long as I have because the Lord has helped me. If the Lord were to leave me, all my past experience would go for nothing, and I should perish from the way. But the Lord will continue to bless me. He will perfect my faith, my love, my character, my lifework. He will do this because He has begun a work in me. He gave me the concern I feel, and, in a measure, He has fulfilled my gracious aspirations, He never leaves a work unfinished; this would not be for His glory, nor would it be like Him. He knows how to accomplish His gracious design, and though my own evil nature and the world and the devil all conspire to hinder Him, I do not doubt His promise. He will perfect that which concerneth me, and I will praise Him forever. Lord, let Thy gracious work make some advance this day!

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This Morning's Meditation
C. H. Spurgeon

"God, even our own God."—Psalm 67:6.

It is strange how little use we make of the spiritual blessings which God gives us, but it is stranger still how little use we make of God Himself. Though He is "our own God," we apply ourselves but little to Him, and ask but little of Him. How seldom do we ask counsel at the hands of the Lord! How often do we go about our business, without seeking His guidance! In our troubles how constantly do we strive to bear our burdens ourselves, instead of casting them upon the Lord, that He may sustain us! This is not because we may not, for the Lord seems to say, "I am thine, soul, come and make use of me as thou wilt; thou mayst freely come to my store, and the oftener the more welcome." It is our own fault if we make not free with the riches of our God. Then, since thou hast such a friend, and He invites thee, draw from Him daily. Never want whilst thou hast a God to go to; never fear or faint whilst thou hast God to help thee; go to thy treasure and take whatever thou needest—there is all that thou canst want. Learn the divine skill of making God all things to thee. He can supply thee with all, or, better still, He can be to thee instead of all. Let me urge thee, then, to make use of thy God. Make use of Him in prayer. Go to Him often, because He is thy God. O, wilt thou fail to use so great a privilege? Fly to Him, tell Him all thy wants. Use Him constantly by faith at all times. If some dark providence has beclouded thee, use thy God as a "sun;" if some strong enemy has beset thee, find in Jehovah a "shield," for He is a sun and shield to His people. If thou hast lost thy way in the mazes of life, use Him as a "guide," for He will direct thee. Whatever thou art, and wherever thou art, remember God is just what thou wantest, and just where thou wantest, and that He can do all thou wantest.

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This Evening's Meditation
C. H. Spurgeon

"The Lord is King for ever and ever."—Psalm 10:16.

Jesus Christ is no despotic claimant of divine right, but He is really and truly the Lord's anointed! "It hath pleased the Father that in Him should all fulness dwell." God hath given to Him all power and all authority. As the Son of man, He is now head over all things to His church, and He reigns over heaven, and earth, and hell, with the keys of life and death at His girdle. Certain princes have delighted to call themselves kings by the popular will, and certainly our Lord Jesus Christ is such in His church. If it could be put to the vote whether He should be King in the church, every believing heart would crown Him. O that we could crown Him more gloriously than we do! We would count no expense to be wasted that could glorify Christ. Suffering would be pleasure, and loss would be gain, if thereby we could surround His brow with brighter crowns, and make Him more glorious in the eyes of men and angels. Yes, He shall reign. Long live the King! All hail to Thee, King Jesus! Go forth, ye virgin souls who love your Lord, bow at His feet, strew His way with the lilies of your love, and the roses of your gratitude: "Bring forth the royal diadem, and crown Him Lord of all." Moreover, our Lord Jesus is King in Zion by right of conquest: He has taken and carried by storm the hearts of His people, and has slain their enemies who held them in cruel bondage. In the Red Sea of His own blood, our Redeemer has drowned the Pharaoh of our sins: shall He not be King in Jeshurun? He has delivered us from the iron yoke and heavy curse of the law: shall not the Liberator be crowned? We are His portion, whom He has taken out of the hand of the Amorite with His sword and with His bow: who shall snatch His conquest from His hand?

All hail, King Jesus! we gladly own Thy gentle sway! Rule in our hearts for ever, Thou lovely Prince of Peace.

2009-04-17T19:10:00.000-07:00

2009-04-11T07:07:00.000-07:00

2009-04-11T06:08:00.001-07:00

Question: "What is the Sermon on the Mount?"

Answer: The Sermon on the Mount is the sermon that Jesus gave in Matthew chapters 5-7. Matthew 5:1-2 is the reason it is known as the Sermon on the Mount: "Now when He saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, and He began to teach them..." The Sermon on the Mount is the most famous sermon Jesus ever gave, perhaps the most famous sermon ever given by anyone ever.

The Sermon on the Mount covers several different topics. It is not the purpose of this article to comment on every section, but rather to give a brief summary of what it contains. If we were to summarize the Sermon on the Mount in a single sentence, it would be: How to live a life that is dedicated to and pleasing to God, free from hypocrisy, full of love and grace, full of wisdom and discernment.

5:3-12 - The Beatitudes
5:13-16 - Salt and Light
5:17-20 - Jesus fulfilled the Law
5:21-26 - Anger and Murder
5:27-30 - Lust and Adultery
5:31-32 - Divorce and Remarriage
5:33-37 - Oaths
5:38-42 - Eye for an Eye
5:43-48 - Love your enemies
6:1-4 - Give to the Needy
6:5-15 - How to Pray
6:16-18 - How to Fast
6:19-24 - Treasures in Heaven
6:25-34 - Do not worry
7:1-6 - Do not judge hypocritically
7:7-12 - Ask, Seek, Knock
7:13-14 - The Narrow Gate
7:15-23 - False Prophets
7:24-27 - The Wise Builder

Matthew 7:28-29 concludes the Sermon on the Mount with the following statement, "When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law." May we all continue to be amazed and His teaching and follow the principles that He taught in the Sermon on the Mount!

2009-04-01T07:43:00.000-07:00

Pro 2:1
My son, if thou wilt receive my words, and hide my commandments with thee;

Solomon, having foretold the destruction of those who are obstinate in their impiety, in this chapter applies himself to those who are willing to be taught; and, I. He shows them that, if they would diligently use the means of knowledge and grace, they should obtain of God the knowledge and grace which they seek (v. 1-9). II. He shows them of what unspeakable advantage it would be to them. 1. It would preserve them from the snares of evil men (v. 10–15) and of evil women (v. 16–19). 2. It would direct them into, and keep them in, the way of good men (v. 20–22. So that in this chapter we are taught both how to get wisdom and how to use it when we have it, that we may neither seek it, nor receive it in vain.
Pro 2:2
So that thou incline thine ear unto wisdom, [and] apply thine heart to understanding;
Job had asked, long before this, Where shall wisdom be found? Whence cometh wisdom? (Job 28:12, 20) and he had given this general answer (v. 23), God knoweth the place of it; but Solomon here goes further, and tells us both where we may find it and how we may get it. We are here told,
I. What means we must use that we may obtain wisdom.
1. We must closely attend to the word of God, for that is the word of wisdom, which is able to make us wise unto salvation, v. 1, 2. (1.) We must be convinced that the words of God are the fountain and standard of wisdom and understanding, and that we need not desire to be wiser than they will make us. We must incline our ear and apply our hearts to them, as to wisdom or understanding itself. Many wise things may be found in human compositions, but divine revelation, and true religion built upon it, are all wisdom.
Pro 2:3
Yea, if thou criest after knowledge, [and] liftest up thy voice for understanding;
(2.) We must, accordingly, receive the word of God with all readiness of mind, and bid it welcome, even the commandments as well as the promises, without murmuring or disputing. Speak, Lord, for thy servant hears. (3.) We must hide them with us, as we do our treasures, which we are afraid of being robbed of. We must not only receive, but retain, the word of God, and lodge it in our hearts, that it may be always ready to us.
2. We must be much in prayer, v. 3. We must cry after knowledge, as one that is ready to perish for hunger begs hard for bread. Faint desires will not prevail; we must be importunate, as those that know the worth of knowledge and our own want of it. We must cry, as new-born babes, after the sincere milk of the word. 1 Pt. 2:2. We must lift our voice for understanding lift it up to heaven; thence these good and perfect gifts must be expected, Jam. 1:17; Job 38:34. We must give our voice to understanding (so the word is), speak for it, vote for it, submit the tongue to the command of wisdom. We must consecrate our voice to it; having applied our heart to it, we must employ our voice in seeking for it. Solomon could write probatum est—a tried remedy, upon this method; he prayed for wisdom and so obtained it.
Pro 2:4
If thou seekest her as silver, and searchest for her as [for] hid treasures;
(4.) We must incline our ear to them; we must lay hold on all opportunities of hearing the word of God, and listen to it with attention and seriousness, as those that are afraid of letting it slip
3. We must be willing to take pains (v. 4); we must seek it as silver, preferring it far before all the wealth of this world, and labouring in search of it as those who dig in the mines, who undergo great toil and run great hazards, with indefatigable industry and invincible constancy and resolution, in pursuit of the ore; or as those who will be rich rise up early, and sit up late, and turn every stone to get money and fill their treasures. Thus diligent must we be in the use of the means of knowledge, following on to know the Lord.
Pro 2:5
Then shalt thou understand the fear of the LORD, and find the knowledge of God.
(5.) We must apply our hearts to them, else inclining the ear to them will stand us in no stead.
II. What success we may hope for in the use of these means. Our labour shall not be in vain; for, 1. We shall know how to maintain our acquaintance and communion with God: "Thou shalt understand the fear of the Lord (v. 5), that is, thou shalt know how to worship him aright, shalt be led into the meaning and mystery of every ordinance, and be enabled to answer the end of its institution.’’ Thou shalt find the knowledge of God, which is necessary to our fearing him aright. It concerns us to understand how much it is our interest to know God, and to evidence it by agreeable affections towards him and adorations of him.
Pro 2:6
For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding.
III. What ground we have to hope for this success in our pursuits of wisdom; we must take our encouragement herein from God only, v. 6-8.
1. God has wisdom to bestow, v. 6. The Lord not only is wise himself, but he gives wisdom, and that is more than the wisest men in the world can do, for it is God’s prerogative to open the understanding. All the wisdom that is in any creature is his gift, his free gift, and he gives it liberally (Jam. 1:5), has given it to many, and is still giving it; to him therefore let us apply for it.
2. He has blessed the world with a revelation of his will. Out of his mouth, by the law and the prophets, by the written word and by his ministers, both which are his mouth to the children of men, come knowledge and understanding, such a discovery of truth and good as, if we admit and receive the impressions of it, will make us truly knowing and intelligent. It is both an engagement and encouragement to search after wisdom that we have the scriptures to search, in which we may find it if we seek it diligently.
Pro 2:7
He layeth up sound wisdom for the righteous: [he is] a buckler to them that walk uprightly.
3. He has particularly provided that good men, who are sincerely disposed to do his will, shall have that knowledge and that understanding which are necessary for them, Jn. 7:17. Let them seek wisdom, and they shall find it; let them ask, and it shall be given them, v. 7, 8. Observe here, (1.) Who those are that are thus favoured. They are the righteous, on whom the image of God is renewed, which consists in righteousness, and those who walk uprightly, who are honest in their dealings both with God and man and make conscience of doing their duty as far as they know it. They are his saints, devoted to his honour, and set apart for his service.
Pro 2:8
He keepeth the paths of judgment, and preserveth the way of his saints.
(2.) What it is that is provided for them. [1.] Instruction. The means of wisdom are given to all, but wisdom itself, sound wisdom, is laid up for the righteous, laid up in Christ their head, in whom are hidden all the treasures of wisdom and knowledge, and who is made of God to us wisdom. The same that is the Spirit of revelation in the word is a Spirit of wisdom in the souls of those that are sanctified, that wisdom of the prudent which is to understand his way; and it is sound wisdom, its foundations firm, its principles solid, and its products of lasting advantage.
[2.] Satisfaction. Some read it, He lays up substance for the righteous, not only substantial knowledge, but substantial happiness and comfort, Prov. 8:21. Riches are things that are not, and those that have them only fancy themselves happy; but what is laid up in the promises and in heaven for the righteous will make them truly, thoroughly, and eternally happy. [3.] Protection. Even those who walk uprightly may be brought into danger for the trial of their faith, but God is, and will be, a buckler to them, so that nothing that happens to them shall do them any real hurt, or possess them with any terrific apprehensions; they are safe, and they shall think themselves so. Fear not, Abraham; I am thy shield. It is their way, the paths of judgment in which they walk, that the Lord knows, and owns, and takes care of. [4.] Grace to persevere to the end. If we depend upon God, and seek to him for wisdom, he will uphold us in our integrity, will enable us to keep the paths of judgment, however we may be tempted to turn aside out of them; for he preserves the way of his saints, that it be not perverted, and so preserves them in it safe and blameless to his heavenly kingdom. The assurances God has given us of his grace, if duly improved, will excite and quicken our endeavours in doing our duty. Work out your salvation, for God works in you.
Pro 2:9
Then shalt thou understand righteousness, and judgment, and equity; [yea], every good path.
2. We shall know how to conduct ourselves aright towards all men (v. 9): "Thou shalt understand, by the word of God, righteousness, and judgment, and equity, shalt learn those principles of justice, and charity, and fair dealing, which shall guide and govern thee in the whole course of thy conversation, shall make thee fit for every relation, every business, and faithful to every trust. It shall give thee not only a right notion of justice, but a disposition to practise it, and to render to all their due; for those that do not do justly do not rightly understand it.’’ This will lead them in every good path, for the scripture will make the man of God perfect. Note, Those have the best knowledge who know their duty, Ps. 111:10.
Pro 2:10
The scope of these verses is to show, 1. What great advantage true wisdom will be of to us; it will keep us from the paths of sin, which lead to ruin, and will therein do us a greater kindness than if it enriched us with all the wealth of the world. 2. What good use we should make of the wisdom God gives us; we must use it for our own guidance in the paths of virtue, and for the arming of us against temptations of every kind. 3. By what rules we may try ourselves whether we have this wisdom or no. This tree will be known by its fruits; if we be truly wise, it will appear by our care to avoid all evil company and evil practices.
This wisdom will be of use to us,
I. For our preservation from evil, from the evil of sin, and, consequently, from the evil of trouble that attends it.
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
1. In general (v. 10, 11), "When wisdom has entire possession of thee, it will keep thee.’’ And when has it an entire possession of us? (1.) When it has dominion over us. When it not only fills the head with notions, but enters into the heart and has a commanding power and influence upon that,—when it is upon the throne there, and gives law to the affections and passions,—when it enters into the heart as the leaven into the dough, to diffuse its relish there, and to change it into its own image—then it is likely to do us good. (2.) When we have delight in it, when knowledge becomes pleasant to the soul: "When thou beginnest to relish it as the most agreeable entertainment, and art subject to its rules, of choice, and with satisfaction,—when thou callest the practice of virtue, not a slavery and a task, but liberty and pleasure, and a life of serious godliness the most comfortable life a man can live in this world,—then thou wilt find the benefit of it.’’ Though its restraints should be in some respects unpleasant to the body, yet even those must be pleasant to the soul. When it has come to this, with us, discretion shall preserve us and keep us. God keeps the way of his saints (v. 8), by giving them discretion to keep out of harm’s way, to keep themselves that the wicked one touch them not. Note, A principle of grace reigning in the heart will be a powerful preservative both against corruptions within and temptations without, Eccl. 9:16, 18.
Pro 2:11
Discretion shall preserve thee, understanding shall keep thee:
2. More particularly, wisdom will preserve us,
(1.) From men of corrupt principles, atheistical profane men, who make it their business to debauch young men’s judgments, and instil into their minds prejudices against religion and arguments for vice: "It will deliver thee from the way of the evil man (v. 12), and a blessed deliverance it will be, as from the very jaws of death, from the way in which he walks, and in which he would persuade thee to walk.’’ The enemy is spoken of as one (v. 12), an evil man, but afterwards as many (v. 13); there is a club, a gang of them, that are in confederacy against religion, and join hand in hand for the support of the devil’s kingdom and the interests of it.
Pro 2:12
To deliver thee from the way of the evil [man], from the man that speaketh froward things;
[1.] They have a spirit of contradiction to that which is good: They speak froward things; they say all they can against religion, both to show their own enmity to it and to dissuade others from it. They are advocates for Satan; they plead for Baal, and pervert the right ways of the Lord. How peevishly will profane wits argue for sin, and with what frowardness will they carp at the word of God! Wisdom will keep us either from conversing with such men or at least from being ensnared by them.
Pro 2:13
Who leave the paths of uprightness, to walk in the ways of darkness;
[2.] They are themselves apostates from that which is good, and such are commonly the most malicious and dangerous enemies religion has, witness Julian (v. 13): They leave the paths of uprightness, which they were trained up in and had set out in, shake off the influences of their education, and break off the thread of their hopeful beginnings, to walk in the ways of darkness, in those wicked ways which hate the light, in which men are led blindfold by ignorance and error, and which lead men into utter darkness. The ways of sin are ways of darkness, uncomfortable and unsafe; what fools are those that leave the plain, pleasant, lightsome paths of uprightness, to walk in those ways! Ps. 82:5; 1 Jn. 2:11.
Pro 2:14
Who rejoice to do evil, [and] delight in the frowardness of the wicked;
[3.] They take a pleasure in sin, both in committing it themselves and in seeing others commit it (v. 14): They rejoice in an opportunity to do evil, and in the accomplishment and success of any wicked project. It is sport to fools to do mischief; nor is any sight more grateful to them than to see the frowardness of the wicked, to see those that are hopeful drawn into the ways of sin, and then to see them hardened and confirmed in those ways. They are pleased if they can discern that the devil’s kingdom gets ground (see Rom. 1:32), such a height of impiety have they arrived at.
Pro 2:15
Whose ways [are] crooked, and [they] froward in their paths:
[4.] They are resolute in sin (v. 15): Their ways are crooked, a great many windings and turnings to escape the pursuit of their convictions and break the force of them; some sly excuse, some subtle evasion or other, their deceitful hearts furnish them with, for the strengthening of their hands in their wickedness; and in the crooked mazes of that labyrinth they secure themselves from the arrests of God’s word and their own consciences; for they are froward in their paths, that is, they are resolved to go on in them, whatever is said against it. Every wise man will shun the company of such as these.
Pro 2:16
To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;
(2.) From women of corrupt practices. The former lead to spiritual wickednesses, the lusts of the unsanctified mind; these lead to fleshly lusts, which defile the body, that living temple, but withal war against the soul. The adulteress is here called the strange woman, because no man that has any wisdom or goodness in him will have any acquaintance with her; she is to be shunned by every Israelite as if she were a heathen, and a stranger to that sacred commonwealth. A strange woman indeed! utterly estranged from all principles of reason, virtue, and honour. It is a great mercy to be delivered from the allurements of the adulteress, considering, [1.] How false she is. Who will have any dealings with those that are made up of treachery? She is a strange woman; for, First, She is false to him whom she entices. She speaks fair, tells him how much she admires him above any man, and what a kindness she has for him; but she flatters with her words; she has no true affection for him, nor any desire of his welfare, any more than Delilah had of Samson’s. All she designs is to pick his pocket and gratify a base lust of her own.
Pro 2:17
Which forsaketh the guide of her youth, and forgetteth the covenant of her God.
Secondly, She is false to her husband, and violates the sacred obligation she lies under to him. He was the guide of her youth; by marrying him she chose him to be so, and submitted herself to his guidance, with a promise to attend him only, and forsake all others. But she has forsaken him, and therefore it cannot be thought that she should be faithful to any one else; and whoever entertains her is partaker with her in her falsehood. Thirdly, She is false to God himself: She forgets the covenant of her God, the marriage-covenant (v. 17), to which God is not only a witness, but a party, for, he having instituted the ordinance, both sides vow to him to be true to each other. It is not her husband only that she sins against, but her God, who will judge whoremongers and adulterers because they despise the oath and break the covenant, Eze. 17:18; Mal. 2:14.
Pro 2:18
For her house inclineth unto death, and her paths unto the dead.
[2.] How fatal it will prove to those that fall in league with her, v. 18, 19. Let the sufferings of others be our warnings. Take heed of the sin of whoredom; for, First, The ruin of those who are guilty of it is certain and unavoidable, if they do not repent. It is a sin that has a direct tendency to the killing of the soul, the extinguishing of all good affections and dispositions in it, and the exposing of it to the wrath and curse of God and the sword of his justice. Those that live in forbidden pleasures are dead while they live. Let discretion preserve every man, not only from the evil woman, but from the evil house, for the house inclines to death; it is in the road that leads directly to eternal death; and her paths unto Rephaim, to the giants (so some read it), the sinners of the old world, who, living in luxury and excess of riot, were cut down out of time, and their foundation was overthrown with a flood. Our Lord Jesus deters us from sinful pleasures with the consideration of everlasting torments which follow them. Where the worm dies not, nor is the fire quenched. See Mt. 5:28, 29.
Pro 2:19
None that go unto her return again, neither take they hold of the paths of life.
Secondly, Their repentance and recovery are extremely hazardous: None, or next to none, that go unto her, return again. It is very rare that any who are caught in this snare of the devil recover themselves, so much is the heart hardened, and the mind blinded, by the deceitfulness of this sin. Having once lost their hold of the paths of life, they know not how to take hold of them again, but are perfectly besotted and bewitched with those base lusts. Many learned interpreters think that this caution against the strange woman, besides the literal sense, is to be understood figuratively, as a caution, 1. Against idolatry, which is spiritual whoredom. Wisdom will keep thee from all familiarity with the worshippers of images, and all inclination to join with them, which had for many ages been of such pernicious consequence to Israel and proved so to Solomon himself. 2. Against the debauching of the intellectual powers and faculties of the soul by the lusts and appetites of the body. Wisdom will keep thee from being captivated by the carnal mind, and from subjecting the spirit to the dominion of the flesh, that notorious adulteress which forsakes its guide, violates the covenant of our God, which inclines to death, and which, when it has got an undisturbed dominion, makes the case of the soul desperate.
Pro 2:20
That thou mayest walk in the way of good [men], and keep the paths of the righteous.
II. This wisdom will be of use to guide and direct us in that which is good (v. 20): That thou mayest walk in the way of good men. We must avoid the way of the evil man, and the strange woman, in order that we may walk in good ways; we must cease to do evil, in order that we may learn to do well. Note, 1. There is a way which is peculiarly the way of good men, the way in which good men, as such, and as far as they have really been such, have always walked. 2. It will be our wisdom to walk in that way, to ask for the good old way and walk therein, Jer. 6:16; Heb. 6:12; 12:1. And we must not only walk in that way awhile, but we must keep it, keep in it, and never turn aside out of it: The paths of the righteous are the paths of life, which all that are wise, having taken hold of, will keep their hold of. "That thou mayest imitate those excellent persons, the patriarchs and prophets (so bishop Patrick paraphrases it), and be preserved in the paths of those righteous men who followed after them.’’
Pro 2:21
For the upright shall dwell in the land, and the perfect shall remain in it.
We must not only choose our way in general by the good examples of the saints, but must also take directions from them in the choice of our particular paths; observe the track, and go forth by the footsteps of the flock. Two reasons are here given why we should thus choose:—(1.) Because men’s integrity will be their establishment, v. 21. It will be the establishment, [1.] Of their persons: The upright shall dwell in the land, peaceably and quietly, as long as they live; and their uprightness will contribute to it, as it settles their minds, guides their counsels, gains them the good-will of their neighbours, and entitles them to God’s special favour. [2.] Of their families: The perfect, in their posterity, shall remain in it. They shall dwell and remain for ever in the heavenly Canaan, of which the earthly one was but a type.
Pro 2:22
But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
(2.) Because men’s iniquity will be their destruction, v. 22. See what becomes of the wicked, who choose the way of the evil man; they shall be cut off, not only from heaven hereafter and all hopes of that, but from the earth now, on which they set their affections, and in which they lay up their treasure. They think to take root in it, but they and their families shall be rooted out of it, in judgment to them, but in mercy to the earth. There is a day coming which shall leave them neither root nor branch, Mal. 4:1. Let that wisdom then enter into our hearts, and be pleasant to our souls, which will keep us out of a way that will end thus.

2009-03-30T05:47:00.000-07:00

Matthew Henry~~ Those who read David’s psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections.

Pro 1:1 The proverbs of Solomon the son of David, king of Israel;

I. Who wrote these wise sayings, v. 1. They are the proverbs of Solomon. 1. His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise.

2. He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, 1 Ki. 11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Ps. 72:1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs.

3. He was king of Israel—a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes—king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men’s (1 Ki. 4:30; 10:24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.

Pro 1:2 To know wisdom and instruction; to perceive the words of understanding;

II. For what end they were written (v. 2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us, 1. To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others. 2. To distinguish between truth and falsehood, good and evil—to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phil. 1:10. 3. To order our conversation aright in every things, v. 3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (v. 3), which will dispose us to render to all their due, to God the things that are God’s, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them.

Pro 1:3 To receive the instruction of wisdom, justice, and judgment, and equity;

III. For whose use they were written, v. 4. They are of use to all, but are designed especially, 1. For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter’s wiles. He that is harmless as the dove by observing Solomon’s rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise.

Pro 1:4 To give subtilty to the simple, to the young man knowledge and discretion.

2. For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon’s proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass’s colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon’s proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue.

Pro 1:5 A wise [man] will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:

IV. What good use may be made of them, v. 5, 6. Those who are young and simple may by them be made wise, and are not excluded from Solomon’s school, as they were from Plato’s. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro—I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbim, Qui non auget scientiam, amittit de ea—If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also, 1. As a counsellor. A man of understanding in these precepts of wisdom, by comparing them with one another and with his own observations, shall by degrees attain unto wise counsels; he stands fair for preferment, and will be consulted as an oracle, and entrusted with the management of public affairs; he shall come to sit at the helm, so the word signifies. Note, Industry is the way to honour; and those whom God has blessed with wisdom must study to do good with it, according as their sphere is. It is more dignity indeed to be counsellor to the prince, but it is more charity to be counsellor to the poor, as Job was with his wisdom. Job 29:15, I was eyes to the blind

Pro 1:6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.

. 2. As an interpreter (v. 6)—to understand a proverb. Solomon was himself famous for expounding riddles and resolving hard questions, which was of old the celebrated entertainment of the eastern princes, witness the solutions he gave to the enquiries with which the queen of Sheba thought to puzzle him. Now here he undertakes to furnish his readers with that talent, as far as would be serviceable to the best purposes. "They shall understand a proverb, even the interpretation, without which the proverb is a nut uncracked; when they hear a wise saying, though it be figurative, they shall take the sense of it, and know how to make use of it.’’ The words of the wise are sometimes dark sayings. In St. Paul’s epistles there is that which is hard to be understood; but to those who, being well-versed in the scriptures, know how to compare spiritual things with spiritual, they will be easy and safe; so that, if you ask them, Have you understood all these things? they may answer, Yea, Lord. Note, It is a credit to religion when men of honesty are men of sense; all good people therefore should aim to be intelligent, and run to and fro, take pains in the use of means, that their knowledge may be increased.

Pro 1:7 The fear of the LORD [is] the beginning of knowledge: [but] fools despise wisdom and instruction.

Solomon, having undertaken to teach a young man knowledge and discretion, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his golden verses with, but the former of them in a wretchedly corrupted state. Primum, deos immortales cole, parentesque honora—First worship the immortal gods, and honour your parents. To make young people such as they should be,
I. Let them have regard to God as their supreme.
1. He lays down this truth, that the fear of the Lord is the beginning of knowledge (v. 7); it is the principal part of knowledge (so the margin); it is the head of knowledge; that is, (1.) Of all things that are to be known this is most evident, that God is to be feared, to be reverenced, served, and worshipped; this is so the beginning of knowledge that those know nothing who do not know this. (2.) In order to the attaining of all useful knowledge this is most necessary, that we fear God; we are not qualified to profit by the instructions that are given us unless our minds be possessed with a holy reverence of God, and every thought within us be brought into obedience to him. If any man will do his will, he shall know of his doctrine, Jn. 7:17. (3.) As all our knowledge must take rise from the fear of God, so it must tend to it as its perfection and centre. Those know enough who know how to fear God, who are careful in every thing to please him and fearful of offending him in any thing; this is the Alpha and Omega of knowledge. 2. To confirm this truth, that an eye to God must both direct and quicken all our pursuits of knowledge, he observes, Fools (atheists, who have no regard to God) despise wisdom and instruction; having no dread at all of God’s wrath, nor any desire of his favour, they will not give you thanks for telling them what they may do to escape his wrath and obtain his favour. Those who say to the Almighty, Depart from us, who are so far from fearing him that they set him at defiance, can excite no surprise if they desire not the knowledge of his ways, but despise that instruction. Note, Those are fools who do not fear God and value the scriptures; and though they may pretend to be admirers of wit they are really strangers and enemies to wisdom.

Pro 1:8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

II. Let them have regard to their parents as their superiors (v. 8, 9): My son, hear the instruction of thy father. He means, not only that he would have his own children to be observant of him, and of what he said to them, nor only that he would have his pupils, and those who came to him to be taught, to look upon him as their father and attend to his precepts with the disposition of children, but that he would have all children to be dutiful and respectful to their parents, and to conform to the virtuous and religious education which they give them, according to the law of the fifth commandment.
1. He takes it for granted that parents will, with all the wisdom they have, instruct their children, and, with all the authority they have, give law to them for their good. They are reasonable creatures, and therefore we must not give them law without instruction; we must draw them with the cords of a man, and when we tell them what they must do we must tell them why. But they are corrupt and wilful, and therefore with the instruction there is need of a law. Abraham will not only catechize, but command, his household. Both the father and the mother must do all they can for the good education of their children, and all little enough. 2. He charges children both to receive and to retain the good lessons and laws their parents give them. (1.) To receive them with readiness: "Hear the instruction of thy father; hear it and heed it; hear it and bid it welcome, and be thankful for it, and subscribe to it.’’ (2.) To retain them with resolution: "Forsake not their law; think not that when thou art grown up, and no longer under tutors and governors, thou mayest live at large; no, the law of thy mother was according to the law of thy God, and therefore it must never be forsaken; thou wast trained up in the way in which thou shouldst go, and therefore, when thou art old, thou must not depart from it.’’ Some observe that whereas the Gentile ethics, and the laws of the Persians and Romans, provided only that children should pay respect to their father, the divine law secures the honour of the mother also.

Pro 1:9 For they [shall be] an ornament of grace unto thy head, and chains about thy neck.

3. He recommends this as that which is very graceful and will put an honour upon us: "The instructions and laws of thy parents, carefully observed and lived up to, shall be an ornament of grace unto thy head (v. 9), such an ornament as is, in the sight of God, of great price, and shall make thee look as great as those that wear gold chains about their necks.’’ Let divine truths and commands be to us a coronet, or a collar of SS, which are badges of first-rate honours; let us value them, and be ambitious of them, and then they shall be so to us. Those are truly valuable, and shall be valued, who value themselves more by their virtue and piety than by their worldly wealth and dignity.

Pro 1:10 My son, if sinners entice thee, consent thou not.
Here Solomon gives another general rule to young people, in order to their finding out, and keeping in, the paths of wisdom, and that is to take heed of the snare of bad company. David’s psalms begin with this caution, and so do Solomon’s proverbs; for nothing is more destructive, both to a lively devotion and to a regular conversation (v. 10): "My son, whom I love, and have a tender concern for, if sinners entice thee, consent thou not.’’ This is good advice for parents to give their children when they send them abroad into the world; it is the same that St. Peter gave to his new converts, (Acts 2:40), Save yourselves from this untoward generation. Observe, 1. How industrious wicked people are to seduce others into the paths of the destroyer: they will entice. Sinners love company in sin; the angels that fell were tempters almost as soon as they were sinners. They do not threaten or argue, but entice with flattery and fair speech; with a bait they draw the unwary young man to the hook. But they mistake if they think that by bringing others to partake with them in their guilt, and to be bound, as it were, in the bond with them, they shall have the less to pay themselves; for they will have so much the more to answer for. 2. How cautious young people should be that they be not seduced by them: "Consent thou not; and then, though they entice thee, they cannot force thee. Do not say as they say, nor do as they do or would have thee to do; have no fellowship with them.’’ To enforce this caution,

Pro 1:11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
I. He represents the fallacious reasonings which sinners use in their enticements, and the arts of wheedling which they have for the beguiling of unstable souls. He specifies highwaymen, who do what they can to draw others into their gang, v. 11–14. See here what they would have the young man to do: "Come with us (v. 11); let us have thy company.’’ At first they pretend to ask no more; but the courtship rises higher (v. 14): "Cast in thy lot among us; come in partner with us, join thy force to ours, and let us resolve to live and die together: thou shalt fare as we fare; and let us all have one purse, that what we get together we may spend merrily together,’’ for that is it they aim it [at?].

Pro 1:12 Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
Two unreasonable insatiable lusts they propose to themselves the gratification of, and therewith entice their pray into the snare:-1. Their cruelty. They thirst after blood, and hate those that are innocent and never gave them any provocation, because by their honesty and industry they shame and condemn them: "Let us therefore lay wait for their blood, and lurk privily for them; they are conscious to themselves of no crime and consequently apprehensive of no danger, but travel unarmed; therefore we shall make the more easy prey of them. And, O how sweet it will be to swallow them up alive!’’ v. 12. These bloody men would do this as greedily as the hungry lion devours the lamb. If it be objected, "The remains of the murdered will betray the murderers;’’ they answer, "No danger of that; we will swallow them whole as those that are buried.’’ Who could imagine that human nature should degenerate so far that it should ever be a pleasure to one man to destroy another!

Pro 1:13 We shall find all precious substance, we shall fill our houses with spoil:

2. Their covetousness. They hope to get a good booty by it (v. 13): "We shall find all precious substance by following this trade. What though we venture our necks by it? we shall fill our houses with spoil.’’

Pro 1:14 Cast in thy lot among us; let us all have one purse:
See here, (1.) The idea they have of worldly wealth. They call it precious substance; whereas it is neither substance nor precious; it is a shadow; it is vanity, especially that which is got by robbery, Ps. 62:10. It is as that which is not, which will give a man no solid satisfaction. It is cheap, it is common, yet, in their account, it is precious, and therefore they will hazard their lives, and perhaps their souls, in pursuit of it. It is the ruining mistake of thousands that they over-value the wealth of this world and look on it as precious substance. (2.) The abundance of it which they promise themselves: We shall fill our houses with it. Those who trade with sin promise themselves mighty bargains, and that it will turn to a vast account (All this will I give thee, says the tempter); but they only dream that they eat; the housefuls dwindle into scarcely a handful, like the grass on the house-tops.

Pro 1:15 My son, walk not thou in the way with them; refrain thy foot from their path:
II. He shows the perniciousness of these ways, as a reason why we should dread them (v. 15): "My son, walk not thou in the way with them; do not associate with them; get, and keep, as far off from them as thou canst; refrain thy foot from their path; do not take example by them, not do as they do.’’ Such is the corruption of our nature that our foot is very prone to step into the path of sin, so that we must use necessary violence upon ourselves to refrain our foot from it, and check ourselves if at any time we take the least step towards it.

Pro 1:16 For their feet run to evil, and make haste to shed blood.
Consider, 1. How pernicious their way is in its own nature (v. 16): Their feet run to evil, to that which is displeasing to God and hurtful to mankind, for they make haste to shed blood. Note, The way of sin is down-hill; men not only cannot stop themselves, but, the longer they continue in it, the faster they run, and make haste in it, as if they were afraid they should not do mischief enough and were resolved to lose no time. They said they would proceed leisurely (Let us lay wait for blood, v. 11), but thou wilt find they are all in haste, so much has Satan filled their hearts. 2. How pernicious the consequences of it will be. They are plainly told that this wicked way will certainly end in their own destruction, and yet they persist in it.

Pro 1:17 Surely in vain the net is spread in the sight of any bird.
Herein, (1.) They are like the silly bird, that sees the net spread to take her, and yet it is in vain; she is decoyed into it by the bait, and will not take the warning which her own eyes gave her, v. 17. But we think ourselves of more value than many sparrows, and therefore should have more wit, and act with more caution. God has made us wiser than the fowls of heaven (Job 35:11), and shall we then be as stupid as they? (2.) They are worse than the birds, and have not the sense which we sometimes perceive them to have; for the fowler knows it is in vain to lay his snare in the sight of the bird, and therefore he has arts to conceal it. But the sinner sees ruin at the end of his way; the murderer, the thief, see the jail and the gallows before them, nay, they may see hell before them; their watchmen tell them they shall surely die, but it is to no purpose; they rush into sin, and rush on in it, like the horse into the battle.

Pro 1:18 And they lay wait for their [own] blood; they lurk privily for their [own] lives.
For really the stone they roll will turn upon themselves, v. 18, 19. They lay wait, and lurk privily, for the blood and lives of others, but it will prove, contrary to their intention, to be for their own blood, their own lives; they will come, at length, to a shameful end; and, if they escape the sword of the magistrate, yet there is a divine Nemesis that pursues them. Vengeance suffers them not to live. Their greediness of gain hurries them upon those practices which will not suffer them to live out half their days, but will cut off the number of their months in the midst. They have little reason to be proud of their property in that which takes away the life of the owners and then passes to other masters; and what is a man profited, though he gain the world, if he lose his life? For then he can enjoy the world no longer; much less if he lose his soul, and that be drowned in destruction and perdition, as multitudes are by the love of money.

Pro 1:19 So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof.

Now, though Solomon specifies only the temptation to rob on the highway, yet he intends hereby to warn us against all other evils which sinners entice men to. Such are the ways of the drunkards and unclean; they are indulging themselves in those pleasures which tend to their ruin both here and for ever; and therefore consent not to them.
Pro 1:20-33 Solomon, having shown how dangerous it is to hearken to the temptations of Satan, here shows how dangerous it is not to hearken to the calls of God, which we shall for ever rue the neglect of. Observe,

Pro 1:20 Wisdom crieth without; she uttereth her voice in the streets:
I. By whom God calls to us—by wisdom. It is wisdom that crieth without. The word is plural—wisdoms, for, as there is infinite wisdom in God, so there is the manifold wisdom of God, Eph. 3:10. God speaks to the children of men by all the kinds of wisdom, and, as in every will, so in every word, of God there is a counsel. 1. Human understanding is wisdom, the light and law of nature, the powers and faculties of reason, and the office of conscience, Job 38:36. By these God speaks to the children of men, and reasons with them. The spirit of a man is the candle of the Lord; and, wherever men go, they may hear a voice behind them, saying, This is the way; and the voice of conscience is the voice of God, and not always a still small voice, but sometimes it cries. 2. Civil government is wisdom; it is God’s ordinance; magistrates are his vicegerents [viceregents?]. God by David had said to the fools, Deal not foolishly, Ps. 75:4. In the opening of the gates, and in the places of concourse, where courts were kept, the judges, the wisdom of the nation, called to wicked people, in God’s name, to repent and reform. 3. Divine revelation is wisdom; all its dictates, all its laws, are wise as wisdom itself. God does, by the written word, by the law of Moses, which sets before us the blessing and the curse, by the priests’ lips which keep knowledge, by his servants the prophets, and all the ministers of this word, declare his mind to sinners, and give them warning as plainly as that which is proclaimed in the streets or courts of judicature by the criers. God, in his word, not only opens the case, but argues it with the children of men. Come, now, and let us reason together, Isa. 1:18. 4. Christ himself is Wisdom, is Wisdoms, for in him are hidden all the treasures of wisdom and knowledge, and he is the centre of all divine revelation, not only the essential Wisdom, but the eternal Word, by whom God speaks to us and to whom he has committed all judgment; he it is therefore who here both pleads with sinners and passes sentence on them. He calls himself Wisdom, Lu. 7:35.

Pro 1:21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, [saying],
II. How he calls to us, and in what manner. 1. Very publicly, that whosoever hath ears to hear may hear, since all are welcome to take the benefit of what is said and all are concerned to heed it. The rules of wisdom are published without in the streets, not in the schools only, or in the palaces of princes, but in the chief places of concourse, among the common people that pass and repass in the opening of the gates and in the city. It is comfortable casting the net of the gospel where there is a multitude of fish, in hopes that then some will be enclosed. This was fulfilled in our Lord Jesus, who taught openly in the temple, in crowds of people, and in secret said nothing (Jn. 18:20), and charged his ministers to proclaim his gospel on the housetop, Mt. 10:27. God says (Isa. 45:19), I have not spoken in secret. There is no speech or language where Wisdom’s voice is not heard. Truth seeks not corners, nor is virtue ashamed of itself. 2. Very pathetically; she cries, and again she cries, as one in earnest. Jesus stood and cried. She utters her voice, she utters her words with all possible clearness and affection. God is desirous to be heard and heeded.

Pro 1:22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

III. What the call of God and Christ is. 1. He reproves sinners for their folly and their obstinately persisting in it, v. 22. Observe, (1.) Who they are that Wisdom here reproves and expostulates with. In general, they are such as are simple, and therefore might justly be despised, such as love simplicity, and therefore might justly be despaired of; but we must use the means even with those that we have but little hopes of, because we know not what divine grace may do. Three sorts of persons are here called to:—[1.] Simple ones that love simplicity. Sin is simplicity, and sinners are simple ones; they do foolishly, very foolishly; and the condition of those is very bad who love simplicity, are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and are in their element when they are doing a simple thing, sporting themselves in their own deceivings and flattering themselves in their wickedness. [2.] Scorners that delight in scorning—proud people that take a pleasure in hectoring all about them, jovial people that banter all mankind, and make a jest of every thing that comes in their way. But scoffers at religion are especially meant, the worst of sinners, that scorn to submit to the truths and laws of Christ, and to the reproofs and admonitions of his word, and take a pride in running down every thing that is sacred and serious. [3.] Fools that hate knowledge. None but fools hate knowledge. Those only are enemies to religion that do not understand it aright. And those are the worst of fools that hate to be instructed and reformed, and have a rooted antipathy to serious godliness. (2.) How the reproof is expressed: "How long will you do so?’’ This implies that the God of heaven desires the conversion and reformation of sinners and not their ruin, that he is much displeased with their obstinacy and dilatoriness, that he waits to be gracious, and is willing to reason the case with them.

Pro 1:23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
2. He invites them to repent and become wise, v. 23. And here, (1.) The precept is plain: Turn you at my reproof. We do not make a right use of the reproofs that are given us for that which is evil if we do not turn from it to that which is good; for for this end the reproof was given. Turn, that is, return to your right mind, turn to God, turn to your duty, turn and live. (2.) The promises are very encouraging. Those that love simplicity find themselves under a moral impotency to change their own mind and way; they cannot turn by any power of their own. To this God answers, "Behold, I will pour out my Spirit unto you; set yourselves to do what you can, and the grace of God shall set in with you, and work in you both to will and to do that good which, without that grace, you could not do.’’ Help thyself, and God will help thee; stretch forth thy withered hand, and Christ will strengthen and heal it. [1.] The author of this grace is the Spirit, and that is promised: I will pour out my Spirit unto you, as oil, as water; you shall have the Spirit in abundance, rivers of living water, Jn. 7:38. Our heavenly Father will give the Holy Spirit to those that ask him. [2.] The means of this grace is the word, which, if we take it aright, will turn us; it is therefore promised, "I will make known my words unto you, not only speak them to you, but make them known, give you to understand them.’’ Note, Special grace is necessary to a sincere conversion. But that grace shall never be denied to any that honestly seek it and submit to it.

Pro 1:24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;

3. He reads the doom of those that continue obstinate against all these means and methods of grace. It is large and very terrible, v. 24–32. Wisdom, having called sinners to return, pauses awhile, to see what effect the call has, hearkens and hears; but they speak not aright (Jer. 8:6), and therefore she goes on to tell them what will be in the end hereof. (1.) The crime is recited and it is highly provoking. See what it is for which judgment will be given against impenitent sinners in the great day, and you will say they deserve it, and the Lord is righteous in it. It is, in short, rejecting Christ and the offers of his grace, and refusing to submit to the terms of his gospel, which would have saved them both from the curse of the law of God and from the dominion of the law of sin. [1.] Christ called to them, to warn them of their danger; he stretched out his hand to offer them mercy, nay, to help them out of their miserable condition, stretched out his hand for them to take hold of, but they refused and no man regarded; some were careless and never heeded it, nor took notice of what was said to them; others were wilful, and, though they could not avoid hearing the will of Christ, yet they gave him a flat denial, they refused, v. 24.

Pro 1:25 But ye have set at nought all my counsel, and would none of my reproof:

They were in love with their folly, and would not be made wise. They were obstinate to all the methods that were taken to reclaim them. God stretched out his hand in mercies bestowed upon them, and, when those would not work upon them, in corrections, but all were in vain; they regarded the operations of his hand no more than the declarations of his mouth. [2.] Christ reproved and counselled them, not only reproved them for what they did amiss, but counselled them to do better (those are reproofs of instruction and evidences of love and good-will), but they set at nought all his counsel as not worth heeding, and would none of his reproof, as if it were below them to be reproved by him and as if they had never done any thing that deserved reproof, v. 25.

Pro 1:26 I also will laugh at your calamity; I will mock when your fear cometh;

This is repeated (v. 30): "They would none of my counsel, but rejected it with disdain; they called reproofs reproaches, and took them as an insult (Jer. 6:10); nay, they despised all my reproof, as if it were all a jest, and not worth taking notice of.’’ Note, Those are marked for ruin that are deaf to reproof and good counsel. [3.] They were exhorted to submit to the government of right reason and religion, but they rebelled against both. First, Reason should not rule them, for they hated knowledge (v. 29), hated the light of divine truth because it discovered to them the evil of their deeds, Jn. 3:20. They hated to be told that which they could not bear to know. Secondly, Religion could not rule them, for they did not choose the fear of the Lord, but chose to walk in the way of their heart and in the sight of their eyes. They were pressed to set God always before them, but they chose rather to cast him and his fear behind their backs. Note, Those who do not choose the fear of the Lord show that they have no knowledge.
Pro 1:27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

(2.) The sentence is pronounced, and it is certainly ruining. Those that will not submit to God’s government will certainly perish under his wrath and curse, and the gospel itself will not relieve them. They would not take the benefit of God’s mercy when it was offered them, and therefore justly fall as victims to his justice, ch. 29:1. The threatenings here will have their full accomplishment in the judgment of the great day and the eternal misery of the impenitent, of which yet there are some earnests in present judgments.
Pro 1:28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
[1.] Now sinners are in prosperity and secure; they live at ease, and set sorrow at defiance. But, First, Their calamity will come (v. 26); sickness will come, and those diseases which they shall apprehend to be the very arrests and harbingers of death; other troubles will come, in mind, in estate, which will convince them of their folly in setting God at a distance. Secondly, Their calamity will put them into a great fright. Fear seizes them, and they apprehend that bad will be worse. When public judgments are abroad the sinners in Zion are afraid, fearfulness surprises the hypocrites. Death is the king of terrors to them (Job 15:21, etc.; 18:11, etc.); this fear will be their continual torment. Thirdly, According to their fright will it be to them. Their fear shall come (the thing they were afraid of shall befal them); it shall come as desolation, as a mighty deluge bearing down all before it; it shall be their destruction, their total and final destruction; and it shall come as a whirlwind, which suddenly and forcibly drives away all the chaff. Note, Those that will not admit the fear of God lay themselves open to all other fears, and their fears will not prove causeless. Fourthly, Their fright will then be turned into despair: Distress and anguish shall come upon them, for, having fallen into the pit they were afraid of, they shall see no way to escape, v.

Pro 1:29 For that they hated knowledge, and did not choose the fear of the LORD:

27. Saul cries out (2 Sa. 1:9), Anguish has come upon me; and in hell there is weeping, and wailing, and gnashing of teeth for anguish, tribulation and anguish to the soul of the sinner, the fruit of the indignation and wrath of the righteous God, Rom. 2:8, 9. [2.] Now God pities their folly, but he will then laugh at their calamity (v. 26): "I also will laugh at your distress, even as you laughed at my counsel.’’ Those that ridicule religion will thereby but make themselves ridiculous before all the world. The righteous will laugh at them (Ps. 52:6), for God himself will. It intimates that they shall be for ever shut out of God’s compassions; they have so long sinned against mercy that they have now quite sinned it away. His eye shall not spare, neither will he have pity. Nay, his justice being glorified in their ruin, he will be pleased with it, though now he would rather they should turn and live. Ah! I will ease me of my adversaries. [3.] Now God is ready to hear their prayers and to meet them with mercy, if they would but seek to him for it; but then the door will be shut, and they shall cry in vain (v. 28): "Then shall they call upon me when it is too late, Lord, Lord, open to us. They would then gladly be beholden to that mercy which now they reject and make light of; but I will not answer, because, when I called, they would not answer;’’ all the answer then will be, Depart from me, I know you not.

Pro 1:30 They would none of my counsel: they despised all my reproof.

This has been the case of some even in this life, as of Saul, whom God answered not by Urim or prophets; but, ordinarily, while there is life there is room for prayer and hope of speeding, and therefore this must refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early (that is, earnestly), but in vain; they shall not find him, because they sought him not when he might be found, Isa. 55:6. The rich man in hell begged, but was denied. [4.] Now they are eager upon their own way, and fond of their own devices; but then they will have enough of them (v. 31), according to the proverb, Let men drink as they brew; they shall eat the fruit of their own way; their wages shall be according to their work, and, as was their choice, so shall their doom be, Gal. 6:7, 8. Note, First, There is a natural tendency in sin to destruction, Jam. 1:15.
Pro 1:31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

Sinners are certainly miserable if they do but eat the fruit of their own way. Secondly, Those that perish must thank themselves, and can lay no blame upon any other. It is their own device; let them make their boast of it. God chooses their delusions, Isa. 66:4. [5.] Now they value themselves upon their worldly prosperity; but then that shall help to aggravate their ruin, v. 32.
Pro 1:32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

First, They are now proud that they can turn away from God and get clear of the restraints of religion; but that very thing shall slay them, the remembrance of it shall cut them to the heart. Secondly, They are now proud of their own security and sensuality; but the ease of the simple (so the margin reads it) shall slay them; the more secure they are the more certain and the more dreadful will their destruction be, and the prosperity of fools shall help to destroy them, by puffing them up with pride, gluing their hearts to the world, furnishing them with fuel for their lusts, and hardening their hearts in their evil ways.
Pro 1:33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.

4. He concludes with an assurance of safety and happiness to all those that submit to the instructions of wisdom (v. 33): "Whoso hearkeneth unto me, and will be ruled by me, he shall,’’ (1.) "Be safe; he shall dwell under the special protection of Heaven, so that nothing shall do him any real hurt.’’ (2.) "He shall be easy, and have no disquieting apprehensions of danger; he shall not only be safe from evil, but quiet from the fear of it.’’ Though the earth be removed, yet shall not they fear. Would we be safe from evil, and quiet from the fear of it? Let religion always rule us and the word of God be our counsellor. That is the way to dwell safely in this world, and to be quiet from the fear of evil in the other world.

2009-03-29T14:53:00.000-07:00

"Victory Over The World,
The Flesh, and The Devil"
TRADITION: To win over the enemies of your soul "You must (grit your teeth) and exercise additional will power and intestinal fortitude"
TRUTH: To win over the enemies of your soul you must allow God's power to be exercised by faith

For many who are struggling with the 3 enemies of the soul, the world, the flesh and the devil, it is a real battle that might seem to have no victory in sight, except we leave this world and go to be with the Lord. Unfortunately, many Christians have surrendered to the enemy and live hollow, empty lives not knowing the victory the Lord Jesus Christ has purchased for us through faith. However, if we, first of all, recognize the enemy for what or who it is, and secondly, utilize Biblical principles in the battle for our souls, we can have victory right now! In the next 3 newsletters we will study these 3 enemies and lay out a guaranteed victory plan for each one.

The first of these enemies, and the least vicious of the three I might add, is the world. The Scripture tells us: "Love not the world, neither the things that are in the world, if any man love the world the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world."(I John 2:15,16) If the focus of our heart's desire is on these ungodly things, if we are consumed with worldly practices through the lust of the flesh, or worldly possessions through the lust of the eyes, and worldly position through the pride of life, we have surely fallen headlong into the hands of the first enemy of our soul! But, the Scripture also tells us that "the victory that overcometh the world" is our faith (I John 5:4). The same faith that saved us initially will also give us victory over the world and it's worthless and sinful allurements.

This truth is underlined by the Apostle Paul in the "Book for the Battle", the book of Ephesians. In chapter 6:10,11 he summarizes and outlines the entire book. He tells us we must first of all "Be strong in the Lord", literally, "be continually strengthened in the Lord" (by faith) which corresponds to our first enemy and summarizes the first 3 chapters of Ephesians. In these 3 chapters Paul records over 20 unchanging spiritual blessings that become the possessions of each individual Christian at the time they are born-again the Bible way! These possessions far outweigh any worldly possessions we might have now or even dream of ever having. And, therefore, if we are "continually strengthened in the Lord" exercising our faith and thereby realizing what is ours in Christ, the world will have no allurement, no attraction and no appeal to us who are in Christ Jesus!

The challenge to each of us is to become intimately familiar with the great and abundant blessings of being a child of God (Ephesians 1-3). If we do, our faith will be strengthened, we will be focusing on things above, we will be living in victory over the world and the Scripture again will be proven to be true for "Faith truly is the Victory"! But, we must remember that faith finds it's source in the Word of God.(Romans 10:17) And, the faith for victory over the world will find it's favorite source in these first 3 chapters of Ephesians! As we memorize and meditate on who we are in Christ, what He has done for us and what He promises to do in the future, we will rejoice in the victory that Christ alone can provide!

The second enemy of our soul is the "flesh". For victory in the battle with the flesh Paul commands: "Be strong...in the power of His might"(Ephesians 6:10). This pointed command summarizes Ephesians chapter 4:1-6:9. Literally, being continually strengthened in the power of God's might can be found only in the Person of the Holy Spirit. Five times in this section of Scripture Paul uses the word "walk" to describe our practical victory over the "flesh" by walking in the Power of the Holy Spirit.

First of all he commands us to "walk worthy of the vocation wherewith ye are called" (4:1). A worthy walk can only be accomplished by the Person of the Holy Spirit for Jesus said: "Without Me ye can do nothing" (John 15:5). We can not in the strength of the flesh please God! Only Jesus can please God! Only as we yield to the ever present Power of the Holy Spirit will we be able to "walk" with our Lord demonstrating the worthiness of the vocation, the calling He has given us, as He commands! "This I say then, walk in the Spirit and ye shall not fulfill the lust of the flesh" (Galatians 5:16)
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The second "walk" Paul emphasizes is found in (4:17) where he commands us to "walk not as other Gentiles walk". He then describes a multitude of flesh works in v.17-19 second only to his list in Galatians 5:19-21. The only possible way to have victory over the flesh works described here is by fully yielding to the control of the Holy Spirit. Being "continually strengthened in the power of His might" necessitates a full dose of the Word of God! We must digest the "living Word" by letting it "dwell in us richly" (Colossians 3:16). The result of memorizing and meditating on the Word of God will result in Colossians 3:16 "teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." This is the direct result of letting the Word dwell in us richly! It is also the direct result of being "filled with the Spirit"! (Ephesians 5:18,19) which are the key verses in this second section of Ephesians, Paul's Book for the Battle. It is significant that being filled with the Spirit causes the same result as letting the Word of Christ dwell in us richly: "Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord."(Ephesians 5:19)

The third "walk" mentioned is in (5:2) where Paul gives still another astounding command: "Walk in love as Christ also hath loved us and hath given Himself for us an offering and a sacrifice to God for a sweet smelling savor." This command brings to mind the Lord Jesus' great love that only He could have demonstrated to us by His great suffering on the Cross of Calvary. We as lowly men and women could never perform such an act as this in our own strength, but, if we are "continually strengthened in the power of His might" we can walk in love as Christ walked or else the command to do it would never have been given! What a miraculous thought! We have the ability to walk in love as He walked if we "present our bodies a living sacrifice" to Him who alone can do these marvelous things through us by the power of the Holy Spirit!

The fourth "walk" continues to challenge us to give full control to the Holy Spirit as Paul gives still another command: "Walk as children of light" (5:8). Immediately following he underlines the necessity for demonstrating the "fruit of the Spirit" in order to fulfill this most important requirement. His emphasis centers on separating from all "unfruitful works of darkness" in the process we should do the positive thing and "reprove them." Here again the power and presence of the Holy Spirit is the means utilized to have victory by walking as children of light.

The fifth and final "walk" Paul commands us to perform is found in (5:15): "Walk circumspectly, not as fools, but as wise" which directly leads into the closing passage of this section dealing with the second enemy of our soul the "flesh". This command is connected with wisdom and "understanding what the will of the Lord is." Unless we are filled with the Holy Spirit where all wisdom dwells providing us with His full knowledge of God's will we cannot expect to "walk" as we are commanded! We must digest the precious Word of God, allowing it to dwell in us richly providing the food the Holy Spirit thrives on! It is through this process of memorizing and meditating on the Word of God that we yield full control to the Holy Spirit allowing Him to "sing psalms and hymns and spiritual songs, making melody in our hearts to the Lord" and thereby getting victory over the "flesh" the second enemy of our soul.

The ultimate command given by Paul in this vital section for victory over the "flesh" is the most important: "Be not drunk with wine wherein is excess, but be (continually) filled with the Spirit." The result of the filling is not speaking in tongues, but "speaking to yourselves in songs and hymns and spiritual songs, singing and making melody in your hearts to the Lord". Please compare these two passages: Ephesians 5 :18,19 & Colossians 3:16,17-If you want to be filled with the Spirit get filled with the Word! Allow the Living Word, the Son of God to control your mind, and the Holy Spirit will control your attitudes and actions! Besides, it's the only Biblical way to have success and prosperity! (Joshua 1:8; Psalm 1:2,3; I Timothy 4:15) The second enemy of our soul is soundly defeated if we yield ourselves to the Holy Spirit, walking by faith and obeying these simple instructions found in Ephesians 4:1-6:9. The faith necessary to believe and obey these walking-by-faith instructions will only come as we experience spiritual success through memory and meditation on the all powerful, living Word of God!

The last and most powerful of the three enemies is the author of all sin and wickedness the devil himself. Although he wields great power as "the god of this world", and can be transformed to appear as an "angel of light" and also commands a large company of vicious demons, we as born-again the Bible way Christians can have victory over him through our Lord Jesus Christ if we obey and follow the simple guidelines recorded in Scripture.

We must return to Paul's "Book for the Battle", the book of Ephesians. His summary and outline for the book is found in the commands of 6:10,11. The third of these commands gives us the ammunition we need for victory over the devil: "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil". With this powerful enemy of our soul we must "stand against" him, "resist him steadfast in the faith" (I Peter 5:9), "resist the devil and he will flee from you" (James 4:7). All of these significant commands of Scripture are rooted in the same greek word meaning "to take a position in the battle, to oppose, to fight with a great struggle".

How do we oppose, resist, stand against, taking a position in the battle as we fight the devil? By first putting on the "whole armor (literally: all the weapons) of God"! How do we put on the whole armor of God? By putting on the Lord Jesus Christ who is described here in the specific pieces of armor. It is an action of simple childlike faith! Through faith we must have "our loins girt about with truth" our vital spiritual lives protected by Him who is Truth (John 14:6), the Lord Jesus Christ! Then we must have "on the breastplate of righteousness" the righteousness of the One who is our Righteousness (I Corinthians 1:30). Our spiritual feet must be "shod with the preparation of the gospel of peace" through Him who is our Peace (Ephesians 2:14). Taking the "shield of faith" the spiritual shield of faith is found in Him who is the Author and Finisher of our faith (Hebrews 12:2). The spiritual "helmet of salvation", only through Jesus can we have salvation for "Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved."(Acts 4:12)

In this next piece of armor lies the secret for the putting on of all that went before. The Sword of the Spirit is the very source of our faith, for "Faith cometh by hearing and hearing by the Word of God."(Romans 10:17) The powerful Sword of the Spirit is the source of our faith and through it, we gain all that is necessary to perform the supernatural fetes of faith in winning the battle with the forces of darkness! This all powerful, liberating Word must be consumed and digested through memorizing and meditation, engrafting it into our entire being! The Lord Jesus gave us the key for victory in the very beginning of His earthly ministry when He quoted Old Testament Scripture to the devil during His temptations. He did not quote it once nor twice but three times He defeated the devil with precise quotations from existing Scripture to provide us with the supreme example for victory over our most formidable foe! Apart from utilizing the living Word of God in our battle with Satan there is no guarantee of victory, but if we obey the repeated admonitions found in the Bible to literaly hide the Word of God in our hearts, we can have victory through the Living Word, our Lord Jesus Christ!

The final piece of armor mentioned is the method whereby we commune with the King and put all the other pieces of armor in position by faith! Prayer, without it we would be still in our sin! It was prayer that brought us to the foot of the Cross, it was prayer that gave us the ability to cry out to God in repentance as we laid hold upon salvation by faith in what Jesus did to pay the penalty for our sin as He bled and died for us upon the Cross! Yes, prayer, the humble utterance of faith brought us to salvation and now brings us to Him who alone can save and deliver us from the presence and power of this evil author of sin! "Praying always with all prayer and supplication in the Spirit".

If we are willing to follow God's specific formula for victory over each of the enemies of our soul we will by faith experience the peace of God that passes all understanding through Christ Jesus our Lord!

2009-03-29T06:34:00.001-07:00

Can a Christian be affected by a curse?

There is much controversy and contention about many teachings in the Christian Church. The subject of curses is one of them. Can a Christian be affected by a curse or not? Is our belief concerning this subject essential as regards our salvation and fellowship with other Christians or is it a non essential topic where Christians who cannot see eye to eye on this subject should agree to disagree and live in peace?

This article is to help the believer form his/her own view and is not intended to dictate the issue. There is an article included by Jessie Penn-Lewis, which, although everything might not be agreed with, it gives some understanding of this subject.

The Bible says, “a curse undeserved shall not come” Proverbs 26 v 2 and also in Numbers 23 v 7 Balaam says “How shall I curse whom God have not cursed”
We remember the story of Balaam, where he tried to curse the Children of Israel yet God would only let him bless them. You cannot curse what God has blessed. However the story doesn’t end there, it is not long afterward that the curse that Balak asked Balaam to pronounce against the Israelites actually came to pass resulting in much slaughter throughout Israel. (See Chapter 25 of Numbers). Later still after God had mightily blessed them at the battle of Jericho, when it came to the small city of Ai, the people who were blessed came under a curse, or as God put it “they have made themselves accursed” Joshua 7 v 12. God’s people, who God had blessed had made themselves accursed. They had an accursed thing in their midst and therefore needed to repent and destroy it. So the people that God had blessed were now affected by a curse.

It is possible to curse a people who were under the blessing of God? The emphasis of course is that they ‘were’ under the blessing of God and therefore couldn’t be cursed but now they have made themselves accursed.
What about Christians?
In Revelation chapter 2 v 12 we have the letter sent to the angel of the assembly in Pergamos. Pergamos is a place we don’t hear much about, but it was the place where Satan had set his throne up. It is quite obvious that Satan is against the people that God is blessing, so right here in Pergamos he infiltrates the church with the same idea or spirit that was behind Balaam’s mischief. There were people in the Church at Pergamos who were doing the same thing as Balaam did, causing the people to lose the blessing of God and to ‘make themselves accursed’.
All the blessings of God are in Christ and received by faith. A curse cannot possible come to anyone who believes and puts their trust in Christ and walks by faith. Anything that is not of faith is sin.
If we walk not in faith but bring ourselves under the law or trust in the arm of flesh, then we are under a curse (see Galatians chapter 3 v 10). If we are deceived by Satan and become licentious in our living we ‘make ourselves accursed’.
This next portion is taken from “The Conquest of Canaan” by Jessie Penn-Lewis

CHAPTER IV

WE have already seen why the destruction of the Canaanites was to be so merciless. Brief reference has been made to the fact that Jericho was the accursed city, and that any of the Israelites touching anything in that city came under the curse that belonged to it. Now I wish to enlarge upon that thought, and from it proceed to show you what is meant by our Lord Jesus Christ bearing the curse on Calvary. Christ has indeed borne the curse for us, but in order to get a clear understanding of that far-reaching truth, one needs to compare Scripture with Scripture. With this in view we will turn first of all to the curse of Eden, as given in Genesis 3:14, "The Lord God said to the serpent, because thou hast done this, cursed art thou above all cattle".

The order of God's dealing with Adam and Eve and the serpent, is worthy of notice. First, He spoke to Adam, "The Lord God called to the man, and said to him, Where art thou?" Second, He called to the woman, "The Lord said to the woman. What hast thou done?" Third, He turned to the serpent as the first cause of sin, and said, "Cursed shalt thou be". This order is reversed when God pronounced judgment upon them. First the judgment was upon the serpent, who was cursed as the first cause, and the first in order; then He turned to the woman, and although she had been deceived, she was told she could not escape the consequent suffering; and lastly the man was told, "With the sweat of thy brow shalt thou eat bread". The order in which God addresses the three, first the man, then the woman, then the serpent; and the reversal of it in the pronouncement of judgment, first the serpent, then the woman, then the man, is very remarkable and suggestive.

It is equally remarkable to notice that, because the woman was deceived by Satan, and was not a willful transgressor, she was chosen as the means of his defeat. Paul points out in his letter to Timothy that Adam's transgression was willful, that is, fully knowing he was doing wrong, and that there would be resulting consequences; he was not therefore chosen for the undoing of the serpent's work, but was given the part of toiling at the cursed ground for material sustenance. The woman who had been deceived innocently was chosen to produce the promised Seed, which should bring about the absolute defeat of Satan.

In this we may learn the lesson that God will turn the very devices of the enemy against His children into weapons for his defeat. Willful transgression brings the judgment of God upon it, even though the transgressor is forgiven, but every single thing in which Satan may have deceived you, as an innocent victim of his wiles, can become the very cause of his defeat. May God give you that comfort, through this glimpse into the fall in Eden, especially those of God's children who have been deceived by "supernatural manifestations" which they afterwards found were not of God; and who have fallen into depression, darkness and despair.

Eve was innocently deceived by the serpent, and then in His grace God promised that through her should come the very defeat of the one who had deceived her. Yes, God can turn the very devices of the enemy into a weapon of victory over him.
Again, in your past life, you may have taken some step which you afterwards discovered was the result of deception in guidance. You thought you were doing the will of God, but later you found that you had been misled by the enemy.
Be of good comfort, God can lead you back into His safe pathways, and He can use that very misleading for greater personal safety, and effective service.

I have in mind a true servant of God who is now in bitterness and darkness, because some years ago he believed that God planned to use him in a special way for some great blessing in a Mission Hall in which he was a worker. Alas! The enemy side-tracked him, and to-day he is in darkness, grieving that he missed the will and purpose of God in his life at that time. Children of God, do not grieve over any step which you now think to have been out of the will of God in past years; because, if you acted honestly, truly, sincerely believing that you were really following the Lord, and it was not until afterwards you found out that it was not the Spirit of God at all, but a deceiving spirit of Satan; instead of giving way to despair and depression, just take comfort that God will use you on that particular point to defeat the devil in his attempt to mislead others. When I learn from a soul of any such deception, and of the doubt and conflict which Satan brings to them as a result of it, how thankfully I tell that soul that the very point of deception will become a weapon for use against the deceiver in helping other souls out of danger.
Here you have it in the Scripture—Eve deceived, and then chosen to be the mother of the Seed that should bruise the serpent's head.

Yes, every single thing in the past, where you have been honest and true and sincere, and yet misled by the enemy, can be turned to his defeat. (See, for example, Luke 22: 31, 32.)

Now let us look at the curse which God pronounced in Eden. "The Lord said to Adam, cursed shall be the ground for thy sake." The curse was pronounced upon the serpent, and upon the ground. If we turn to Genesis 8: 21, we shall find a precious word in regard to the latter, where we see that, when Noah came to the new world, carried to it in an ark upon the waters of judgment, the Lord took away the curse from the ground. When Noah came out of the ark he built an altar, and it is written that "the Lord smelled a sweet savour, and the Lord said in His heart, I will not again curse the ground any more for man's sake, for that the imagination of man's heart is evil from his youth; neither will I again smite any more everything living as I have done". So apparently, in the new world, clothed with beautiful fresh verdure and brightness, the curse on the earth itself was removed.

Then there comes a painful story in Genesis 9: 25, of what happened in the new world to the very one who had led his family out of the old into the ark. Noah was drunk, and when he came out of his drunkenness, he said, "Cursed be Canaan". Into the ark with Noah had gone his three sons, Shem, Ham, Japheth, and Canaan was the son of Ham, and the grandson of Noah. In one of the Minor Prophets there is a reference to Canaan (Hosea 12: 7, A.V.m.) as one who "loveth to deceive"—his very name "Canaan" meaning this, which seems to show that Canaan had something to do with the disgraceful condition of Noah, and that Ham "abetted".

In Habakkuk 2: 15, we read again, "Woe unto him that giveth his neighbour drink, that putteth thy bottle to him and maketh him drunken also", the whole verse seeming to refer to the episode connected with Noah, and his son, and grandson. Both passages taken together, with the action of the sobered Noah toward his grandson Canaan, seems clearly to show that in some way Noah was deceived into the condition he fell into. Eve was deceived in Eden by the serpent; and now once more the arch-enemy of God and man gained a fresh advantage on the newly cleansed earth, by deceiving the man who was the head of the new government, through the agency of some in his family.

The curse came upon Canaan—the one loving to deceive—and through him upon the Canaanites, who afterwards were to be driven out of Canaan by the Israelites: "Canaan begat Zidon his first-born, and Heth, and the Jebusite, and the Amorite, and the Girgashite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the Hamathite; and afterwards were the families of the Canaanites spread abroad" (Genesis 10: 15-18).

Here we see the history of the enemies of Israel—the Canaanites, who came under the curse declared due to Canaan, by his grandfather Noah. Noah the patriarch was the head of God's new government for the new world, cleansed by the flood. Canaan, his grandson, apparently led him to drink, and when he came to himself, by the Spirit of God he pronounced the curse, declared to be on the serpent, as now coming upon Canaan; and from and through Canaan's descendants came the entry of the satanic forces in rampant power throughout the world. Or, we may say, that in the new world after the flood, Ham and his son Canaan, became the channel for the working out through men of the curse pronounced on the serpent, and all who identify themselves with him, by yielding to him to carry out his will.

The curse upon Satan has never been taken away. The curse that came upon the Canaanites was the result of their being given up to satanic powers, right from the time that Canaan had the curse pronounced upon him by Noah. Hence the condition of the Canaanitish races in the days of Joshua, who was commanded to drive them out from Canaan. The satanic powers wrought in them, and through them, from the days of their forefather Canaan.

Turning from the history of Ham and Canaan with their descendants occupying Canaan, we may trace the line of the godly seed of Shem, and find them gathered together at Sinai, where God gives them the law as a nation. Afterwards we find Moses commanded to recite to them the curse that would come upon them, if they broke that law; and THAT CURSE HAS NEVER BEEN LIFTED. It runs in a continuous line with the curses that precede it—first the curse pronounced upon Satan, then that curse running into that of the Canaanitish races, and manifested through their sorceries and spiritualism; and finally the curse of the law to be realized in Israel's disobedience, pronounced when God took the godly line of Shem, and gathering them at Sinai where the law of the Lord was given, rehearsed through Moses those awful curses upon all who broke His law (Deuteronomy 28, 29).

We find, therefore, three sets of "curses" in operation in the world; (1) the curse on Satan pronounced in Eden, and never annulled; (2) the curse on the Canaanites through their forefather Canaan, bringing upon them the judgment through Israel; and (3) the curse on all who broke the law of God, given at Sinai, which abides, as we shall see further on, until this day.

To the curse on the devil we say, "Amen, so be it"—may it be carried out to its end. To the curse of God upon all the works of Satan, manifested through all who identify themselves with Satan by dealings with familiar spirits, again we say, "Amen"; but there is the curse of God upon all who break His law—what shall we say to that? As you read these curses as set forth in Deuteronomy, you will do well to study them in the light of his message. Moses, representing God, had to stand before Israel, and pronounce God's curse upon all who broke the law given through him at Sinai. During that period of 1,500 years of Old Testament history which follows the events of Sinai, neither in any other period since—apart from the finished work of Calvary—has that curse ever been lifted. That "curse" stands to-day, as it stood in the days of the Apostle Paul, who wrote to the Galatians (ch. 3: 10):
"For AS MANY as are of the works of the law are under a curse, for it is written. Cursed is every one that continueth not in all things that are written in the Book of the Law to do them".

In this passage we come further down the centuries and nearer to ourselves than Sinai. Note that the Apostle writes, "As MANY as are of the works of the Law," i.e., as many as rely upon their keeping of the law of God, "are UNDER A CURSE, for cursed is every one that continueth not in all things that are written in the Book of the Law to do them". Is there a soul that will rise and say that he keeps absolutely, without one jot or tittle being broken, all God's law given at Sinai? If not, you are under the curse of that broken law, as stated in Deuteronomy 27. This was the way Paul brought souls to see their need of Jesus Christ, through conviction of the curse of the broken law.

In relation to these words, Paul says that God "shut up all. . . under sin" (Galatians 3: 22, R.V.), so that no one can find a way of escape which will enable him to say that he is not a sinner. James says if we offend in one point we are guilty of all, so that one single point of the broken law brings us under the curse of the law. What hope is there for Jew or Gentile? For Paul's readers, or for us? Here Calvary comes in— God's remedy. The apostle wrote, "CHRIST 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".

All who do not accept the Lord Jesus Christ as their substitute are under the curse of the law? Christ was made a curse for us on Calvary's tree, but the curse on Satan remains, and the curse of the broken law on all who stand on their obedience to it; but the CURSE is REMOVED AT CALVARY FOR ALL WHO WILL ACCEPT THE SUBSTITUTE PROVIDED BY GOD.

Calvary is the one and only spot where we get away from the curse of God. There is no curse there. You escape the curse of Satan, and the curse on sin—you escape in Jesus Christ.

You escape the curse of the broken law upon you by believing into Jesus Christ—into Jesus Christ, buried with Him, planted into Him, put into Him. Outside of Him you are under the curse of the law, in Him you are free from the curse; for the curse was on Him. Deeper still than this the words carry us, "Cursed is he that hangeth on a tree," for it shows us how the curse came upon the old creation. Will you say "Amen" to that curse upon the old creation which Christ carried to the Cross? He bore the curse for us, even God's curse of the broken law was upon Him, and in Him alone you are free from it. Christ was made a curse for us, and all are under the curse except those who are in Jesus Christ—planted in Him! The way of experimental freedom from the curse upon sin, is, of course, by our identification with Him who bore the curse of sin, as we reckon His death ours; and we obtain a victory over Satan, and his power, just as the Israelites did at Jericho, by not touching the "accursed thing".

Have you ever taken the position that is yours in Christ towards Satan, and his accursed doings, in which you may ask God to fulfil His curse upon them? When Satan attacks you, You may remind him that God's curse is upon him, and he will flee away. Do not forget that which is written about the serpent, "The Lord God said, Cursed art thou".

Let us turn to instances in the Bible where we may see clearly how God's servants, as His representatives, pronounced or declared the curse of God upon all actions that bore upon them the marks of the work of the enemy. First of all, there was Noah. When Noah awakened, and found what was done unto him, he said, "Cursed be Canaan," thus voicing the curse of God upon Canaan's deception of him, because its source was Satan. If you are "joined to the Lord", and truly standing with Him, and in Him, against the powers of darkness, if you deeply realize that God's curse is upon sin and Satan, you can, as united to Jesus Christ, voice His attitude to both.

Then we find Moses, the man of God, declaring God's curse on all who broke the Law of God, because he stood as God's representative against sin.

Then there is Deborah! What did she mean when she said, "Cursed be Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord against the mighty" (Judges 5: 23). We read that Deborah "judged Israel" at that time (Judges 4: 4), and the men of Israel went up to her for judgment, because they saw that she had spiritual insight and discernment given to her of God. Why did she speak such words about Meroz? Because she saw that those in Meroz were taking the side of Satan—as the god of this world at the back of all sin and wrong—and she was only the voice to declare that "the angel of the Lord" had said that the curse would come on them; because by their apathy and inactivity in a time of crisis for Israel, they had practically taken sides with Satan, and not with God. It did not mean that Deborah "cursed" Meroz, but her utterance was the result of her spiritual insight, for she saw, what is really true also to-day, that in a time of crisis for country or Church, neutrality is not possible; and holding back "from taking sides" when enemies are at hand, is a selfish apathy which can only be instigated by Satan; and hence it must bring upon the souls who do it the curse belonging to Satan.

Because these "leaders" stood with God in righteousness, they had the view of God upon the real causes of things, and, of course, saw and spoke from God's standpoint. Noah foretold the curse coming on Canaan—carried out in truth by Israel; Moses had been shown in the Mount by God Himself, that all who broke the Law would come under the curse on the serpent, and so he had to declare it faithfully; and Deborah saw that the curse would come upon the people who shrank back from suffering for righteousness sake, when God needed them to stand with Him against the foes of His people.

Again, when Moses said that he was putting before Israel "blessing" and "cursing"—blessing if they would obey the Law and cursing if they broke it—it was not merely Moses pronouncing it. He was acting as God's representative, declaring what it would be, and the people, knowing this, said, "Amen"—so be it, or "so let it be". These very words have come to pass to the Jews as a nation, and they have been scattered, driven, hunted, and sent from place to place, and for the sole of their feet they have had no rest. Israel also as a nation confirmed the curse upon them at Calvary, when they said, "His blood be on us, and on our children," when they might have been set free from it, had they accepted Him who was bearing the curse as the One given of God, to bear the sin and the curse of the whole world.

These solemn facts are not clearly seen by many of us, and so we put the emphasis on love and forgiveness, and do not realize that these things are written in the Book by which we shall be judged; and that the only place for love and forgiveness is at Calvary. Judgment, cursing, wrath and terrible retribution upon sin and Satan must be faced, away from the place called Calvary.

Do you remember Elisha, and the bears and the children, when he "cursed them in the name of the Lord" (a Kings2: 24)? That was a strange thing! Was it not a lesson of rebuke to those who mocked the men representing God, that brought about this terrible dealing; a lesson not to trifle with the God who is at the back of those who speak in His Name?

Then we may think of Jeremiah, who said, "Cursed is the man that trusteth in man" (Jeremiah 17:5), and "Blessed is the man . . . whose hope the Lord is" (Jeremiah 17:7). Why not have said, "Poor man, that trusteth in man"? Why say "Cursed" be the man? Because in the light of God the working of the law was inevitable—the "curse must come on those who trusted in man instead of God, and God's blessing with His richness of life on those who made the Lord their trust". Upon whom, then, do you place your trust?

Was Jeremiah pronouncing a curse? No, he was only declaring what his spiritual vision showed him, that if man trusted in man, then the curse of God which rested on Satan would come on him, because of identification with Satan's own attitude of turning away from God, the very sin into which he beguiled the first Adam.

Again, Jeremiah said, "Cursed be he that doeth the work of the Lord negligently" (Jeremiah 48: 10); that is to say, badly, slovenly, carelessly. It simply means that no work that you can do "for the Lord" will He prosper to make up for laziness! The "curse" must work in connection with it, and a blight come upon it. God's will is done in heaven with alacrity and care.

He will not send the Holy Spirit to co-operate and bless what you do carelessly, and without your whole heart. You say that your work is only a trifle, so poor that it is not worth noticing; but there is no "trifle" in God's sight. If you are careless in small things you will be careless in great. There are many who are asking God's blessing who are too lazy to do His work thoroughly, and in a manner that will bring God's blessing. God works no miracle to spare us labour and toil (i Thessalonians 4: io-i2).

It has been said that "holiness and hard work" must succeed, and it is true. Holiness is necessary, and must be counted first in importance; but it needs hard work with it. If you want God's blessing, be absolutely faithful in that which is least, and do "the small things" as thoroughly as the great ones, for the small things may turn out to be the great ones in the end.

Turning to the Book of Malachi, we read, "Ye are cursed with the curse; for ye rob Me . . . in tithes and offerings" (Malachi 3: 8-9). Here we find the curse mentioned again (with the emphasized "the" of the Revised Version), this time in connection with the question, "Will a man rob God?" And the lesson again seems to be that there is a law of God operative since the time of the fall in Eden, that brings in sore judgment the working of the curse upon any wrong attitude to God. Was it Malachi pronouncing it? No, just as with all the other "prophets" or "representatives" of God, he declared what God revealed to him. Religious Israel was "cursed with a curse", because they robbed God by with-holding what was due to Him.

Turning to the New Testament for light for the Gospel dispensation, we have the remarkable passage in the eleventh of Mark where the Lord Jesus cursed the fig tree, and the disciples said to Him, "Rabbi, behold the fig tree which thou cursedst is withered away" (Mark 11:21). And the Lord replied, 'Ye shall not only do what is done to the fig tree . . . but ye shall say to this mountain, Be thou taken up ... it shall be done" (Matthew 21:21). The withering of the fig tree was the effect of the curse.

"YE SHALL NOT ONLY DO WHAT IS DONE TO THE FIG TREE!"
It is remarkable that this incident is mentioned in connection with some teaching on prayer: "Verily I say unto you . . . SHALL BELIEVE THAT WHAT HE SAITH Cometh to pass . . .therefore I say unto you all things, whatsoever ye pray and ask for, believe that ye HAVE RECEIVED them, and ye shall have them" (Mark n: 23-24). And "ye shall not only DO what is done to the fig tree!" The praying was described as "doing" when it accomplished mighty things, and the "speaking" was "doing" too. The Lord "cursed" the fig tree—it withered.

Was it that He co-operated with, or set in motion, so to speak, the law of the curse working in the world? At least the truth is clear: the believer is authorised by these words of the Master to say, in prayer, concerning everything that Satan instigates and works through, "May the curse of God come upon all things that have their source and inspiration from the god of this world", whether secular or apparently religious.

When you look out with clear spiritual vision, how much you see of work that will not stand, for it is only built upon the sand. Why not go to God, and say, "Oh, Lord, it is just like the fig tree, let it wither away!" Have you seen any religious "fig trees" with only leaves and no fruit? What have you done when you have seen them? Turned away, and said, "How sad!" Why have you not gone to the Lord, and said, "Lord, wither the 'tree', so that the workers are not deceived"? That is the thing to do. Not going to others, and talking about it, but going to your knees, and asking the Lord to wither what is there that needs to be withered, and to strengthen what is of God.

Pray as you go about, "Lord, strengthen what is of God, blight and wither whatever Thou seest can be withered!" The Lord said, "Ye shall not only do what is done to the fig tree"—for that is really a small thing—later on you will see a "mountain!" If your faith has reached to the point which withers a fruitless fig tree, you will be able then to deal with the "mountain", and SAY, "BE THOU REMOVED . . . and it shall be done!" "If ye have faith and doubt not" (Matthew 21: 21)—if you know that God is at the back of the word, there will be no doubt in your heart.

Christ did not wither the fig tree out of vindictiveness, nor out of resentment, nor out of revenge; but He did it probably to show His disciples the working of a law. Neither are you to pray for the withering power of the curse to come upon "empty leaves", because they are a trial to you; but your prayer must arise from that spiritual purity which comes from union with the reigning Christ, so that you may do the works of Christ.

Further, we have just a glimpse of the same deep insight into the working of the curse, as declared by Paul, when he said, "If any man preacheth unto you any other gospel than that which ye received, LET HIM BE ACCURSED!" (Galatians 1:9). The Apostle had clear vision what would come to the man who turned aside from the Gospel of Substitution—the Christ bearing our curse for us. If they will not believe that Christ bore the curse for them, then they are bound to remain under the curse and be accursed; for they are under the curse of sin, and identified with the curse on Satan, because they are blinded by him, and taken captive by him.

What solemn words to speak, "If any man preacheth unto you any gospel other than that which ye received, LET HIM BE ACCURSED!" It is the revelation again of the law of the curse, and the only hope of escape at Calvary. If he will not have Christ as the curse for him, then he comes under the curse for himself. In truth the curse is already upon him, and it is only awaiting the outworking of its blighting results. Think of the man who preaches other than the gospel of the Cross of Calvary! It is a blight in itself to blight other people's lives with falsehood, which ends them in a hopeless eternity. It is a blight to have the Christians in other lands turning aside from the atoning work of Jesus Christ, because men in England preach "another gospel" than the gospel of Calvary. It is an awful thing for preachers and ministers to deepen the curse on men by failure to preach the one Divine gospel of the Cross of Christ. "Let him be accursed'." Let the curse he will not see is upon the Lamb, come to its fruition in himself! God's Word has declared it, and shows us that these things are working to-day, whether we see them or not.

Now we can understand why the Lord said, "Depart from me ye cursed into everlasting fire" (Matthew 25:41). In the description given in Matthew 25 of the judgment of the nations which shall take place when the Son of Man is come, now we can see beneath the surface of what is written, that their indifference to "the least of these My brethren", was not merely a turning away from the suffering and needy ones, but a turning away from their Lord, and a turning to and identification with the accursed one—the deceiver of the whole inhabited earth.

There will come an hour when "There shall be no more curse" (Revelation 22: 3). Satan will then be in the lake of fire. There will always be the curse amongst men as long as Satan is amongst them. Mankind cannot get rid of it until they get rid of him. There is nothing said in this Book that warrants the idea that he will be redeemed. Do not delude yourselves with that lie of Satan's. There is no hope given that the curse upon him will end in anything else than the lake of fire, with the false prophet and the beast he has energised. If any of you believe that Satan will be redeemed, you are believing a lie that has come to you from deceiving spirits—a lie from the pit. The many doctrines that are abroad to-day must be brought to the standard of the Word of God.

When your eyes have been opened to see what the devil has done from Eden downwards, and is doing in the world to-day, there will rise from the depths of your spirit—where God dwells—nothing less, nothing else—than an "AMEN" TO THAT CURSE pronounced in Eden upon Satan, and all his hosts of darkness. Those of you who know what the attacks of the powers of darkness mean, if you would use a mighty weapon against them, say—as you stand on the ground of Calvary—"one thing is certain, and it is that you are under the curse of God". Thus you would seize an effective weapon to wield against them. Say, "IT is WRITTEN . . . CURSED SHALT THOU BE!" Part of the fulfillment of that curse is on the horizon, for the hour is drawing nigh when the prince of darkness, "the old serpent," "he that is called the devil and Satan," "the deceiver of the whole inhabited earth,"* shall be cast into the pit.

What we need at this time is an infallible weapon for victory. That available weapon, blessed be God, is first to be found in the Gospel, that you escape from the curse in Calvary's Cross, and as you avail yourself of it you can say to the powers of darkness, who are under the feet of the ascended Lord, "In the name of Jesus, I say 'Amen' to God's curse on you. 'Get you hence'."

Servants of God, go back to your place of battle, and clothed in the whole armour of God, strengthened with might by the Spirit of God, use the truth. Lay hold of the weapons of war prepared for use, and stored in the armoury of the Written Word; that "by them thou mayest war the good warfare" (1 Timothy 1: 18); and through the Scriptures inspired of God, be "furnished completely unto every good work".

Praise God for Calvary! Christ hath redeemed us! Yes, "Christ hath redeemed us from the curse of the Law, being made a curse for us" (Galatians 3: 13). f "Thanks be unto God who giveth us the victory through our Lord Jesus Christ!"
"And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death" [Revelation 12: 11). (From, Conquest of Canaan by Jessie Penn-Lewis)

This next portion is from Andrew Murray

"The Cross and the Curse are inseparable (Deuteronomy 21: 23; Galatians 3: 13). To say our old man has been 'crucified with Him', 'I have been crucified with Christ' . . . means this: I have seen that my old nature, myself, deserves the curse; that there is no way of getting rid of it but by death: I voluntarily give it to the death ... I give my old man, my flesh, self, with its will and work, as a sinful accursed thing, to the Cross. .
"The way in which this faith in the power of the Cross, as at once the revelation and the removal of the curse and the power of the flesh works, is very simple. ... I begin to understand that the one thing I need is: to look upon the 'flesh' as God does: to accept of the death warrant the Cross brings . . . to look upon it, and all that comes from it, as an accursed thing. . . ." (The Spirit of Christ. Rev. Dr. Andrew Murray.)

In conclusion I would say that sickness and disease are all part of the curse. To say a Christian cannot be affected by the curse is to say that a Christian cannot get sick. That is living in an ideal world, Christians can and do get sick for many reasons. What triggers the curse in a persons life can also be many reasons. Paul warns Christians to have put on, once for all, the whole armour of God, therefore we must never, ever neglect it. Peter warns them that their adversary the devil walks about seeing whom he may devour.

Is it right then to ask God to remove or break the curse over a persons life who is sick?

If I feel sickness attacking my body I will often say, “sickness you have no right to me, I plead the blood of the Lord Jesus Christ which was shed on Calvary’s tree. I am redeemed by the blood of the Lamb, redeemed from the curse of the law, you can have no part of me. I rebuke you in the name of the Lord Jesus Christ”. This is similar to asking God to break the curse on someone’s life. Many people use different methods based on the same truth.

Jesus Christ dealt with the symptoms directly and in dealing with the symptoms He automatically dealt with the cause.

Paul had a problem (thorn in the flesh) that he asked God to remove. However there was a reason that God allowed it to stay, but He said “My grace is sufficient for you for My strength is made perfect in your weakness”.

I believe people do go to extremes with every subject in the Bible, however there is also a correct balance that we need to find otherwise we will be guilty of also going to extremes, the opposite extreme.

Generational curses is one aspect of this subject that I was going to leave alone, for everyone to make their own decision. However as it is one of the most contentious aspects of the subject I have decided to add a few thoughts.

My first instinct is that generational curses can have no effect on Christians. When we are born again and ‘in Christ’, we become a brand new creation, old things are passed away, all things are become new and all things are of God (2 Corinthians 5 v 17-18). Diseases that run in the family have no right to touch a child of God. Just because a parent or grand-parent suffered from a certain condition does not mean that it automatically has the right to inflict the child. If a child is born again then the affliction has no right to touch the child.

We must however take into account certain scriptures. Jesus said in Matthew 12 v 43-45, that when an evil spirit goes out of a man, it eventually returns to see if it is possible to re-inhabit its old home. If it finds it swept clean but empty it finds seven spirits worst than itself and repossess its home.

I imagine that curses can be similar. Proverbs 26 v 2 says, “As the bird by wandering, as the swallow by flying, so the curse causeless shall not come”. This gives the impression that curses are like birds that flutter and fly around hoping for a place to land, if there is no place to land they wander round. When a child of God has swept the place clean, the ‘birds’ scatter, but soon they return to see if there is anywhere to settle.

Temptation also comes round at certain times to see if it can get the Christian to fall and become discouraged, allowing the enemy to oppress him and eventually open the door for the curse. When a Christian sees the improvements in his life and feels at last he is growing strong and has now got beyond that old sin that easily beset him, that no longer is he affected by it, then sure enough the old temptation makes a comeback. If we resist then it will eventually go away for a season. I do say eventually and not immediately and for a time only. Until Jesus Christ returns and our bodies are redeemed then temptation will keep coming back to try again. God has given us a safety net for these times, 1John 1 v 9 says, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness”. Also 1 John 1 v 7 tells us that the blood of Jesus Christ, God's Son, cleanses us from all sin. Revelation 12 v 11 says that they overcame him (the accuser of the brethren), by the blood of the Lamb and the word of their testimony.

Why is temptation allowed to come back to try us again? Well, for whatever the reason, one thing we must know is that when sin aboundeth, grace overabounds or, does much more abound. At times like this we need to lean on and trust in God, asking for the power of His Holy Spirit to strengthen and support us. Then we trust in His grace, that His grace IS sufficient and that He will see us through.
I think when we are tempted we realize how weak we are and how much we need God to keep us.

I hope this article helps the believer to come to their own understanding, but above everything else that they put on the whole armour of God and put their trust and faith in God who is able to keep them from falling.

http://www.christian-truth-ministry.com/can_a_christian_be_affected_by_a.htm

Proverbs 3

2009-03-28T20:50:00.000-07:00

<< Proverbs 3:33 >>

The curse of the LORD is on the house of the wicked, But He blesses the dwelling of the righteous.

1 My son, do not forget my teaching,
But let your heart keep my commandments;
2 For length of days and years of life
And peace they will add to you.
3 Do not let kindness and truth leave you;
Bind them around your neck,
Write them on the tablet of your heart.
4 So you will find favor and good repute
In the sight of God and man.
5 Trust in the LORD with all your heart
And do not lean on your own understanding.
6 In all your ways acknowledge Him,
And He will make your paths straight.
7 Do not be wise in your own eyes;
Fear the LORD and turn away from evil.
8 It will be healing to your body
And refreshment to your bones.
9 Honor the LORD from your wealth
And from the first of all your produce;
10 So your barns will be filled with plenty
And your vats will overflow with new wine.
11 My son, do not reject the discipline of the LORD
Or loathe His reproof,
12 For whom the LORD loves He reproves,
Even as a father corrects the son in whom he delights.
13 How blessed is the man who finds wisdom
And the man who gains understanding.
14 For her profit is better than the profit of silver
And her gain better than fine gold.
15 She is more precious than jewels;
And nothing you desire compares with her.
16 Long life is in her right hand;
In her left hand are riches and honor.
17 Her ways are pleasant ways
And all her paths are peace.
18 She is a tree of life to those who take hold of her,
And happy are all who hold her fast.
19 The LORD by wisdom founded the earth,
By understanding He established the heavens.
20 By His knowledge the deeps were broken up
And the skies drip with dew.
21 My son, let them not vanish from your sight;
Keep sound wisdom and discretion,
22 So they will be life to your soul
And adornment to your neck.
23 Then you will walk in your way securely
And your foot will not stumble.
24 When you lie down, you will not be afraid;
When you lie down, your sleep will be sweet.
25 Do not be afraid of sudden fear
Nor of the onslaught of the wicked when it comes;
26 For the LORD will be your confidence
And will keep your foot from being caught.
27 Do not withhold good from those to whom it is due,
When it is in your power to do it.
28 Do not say to your neighbor,
“Go, and come back, And tomorrow I will give it,”
When you have it with you.
29 Do not devise harm against your neighbor,
While he lives securely beside you.
30 Do not contend with a man without cause,
If he has done you no harm.
31 Do not envy a man of violence
And do not choose any of his ways.
32 For the devious are an abomination to the LORD;
But He is intimate with the upright.
33 The curse of the LORD is on the house of the wicked,
But He blesses the dwelling of the righteous.
34 Though He scoffs at the scoffers,
Yet He gives grace to the afflicted.
35 The wise will inherit honor,
But fools display dishonor.

DeuteronomyChapter 30

2009-03-28T20:31:00.001-07:00

DeuteronomyChapter 30
1
"When all these things which I have set before you, the blessings and the curses, are fulfilled in you, and from among whatever nations the LORD, your God, may have dispersed you, you ponder them in your heart:
2
then, provided that you and your children return to the LORD, your God, and heed his voice with all your heart and all your soul, just as I now command you,
3
the LORD, your God, will change your lot; and taking pity on you, he will again gather you from all the nations wherein he has scattered you.
4
Though you may have been driven to the farthest corner of the world, even from there will the LORD, your God, gather you; even from there will he bring you back.
5
The LORD, your God, will then bring you into the land which your fathers once occupied, that you too may occupy it, and he will make you more prosperous and numerous than your fathers.
6
1 The LORD, your God, will circumcise your hearts and the hearts of your descendants, that you may love the LORD, your God, with all your heart and all your soul, and so may live.
7
But all those curses the LORD, your God, will assign to your enemies and the foes who persecuted you.
8
You, however, must again heed the LORD'S voice and carry out all his commandments which I now enjoin on you.
9
Then the LORD, your God, will increase in more than goodly measure the returns from all your labors, the fruit of your womb, the offspring of your livestock, and the produce of your soil; for the LORD, your God, will again take delight in your prosperity, even as he took delight in your fathers',
10
if only you heed the voice of the LORD, your God, and keep his commandments and statutes that are written in this book of the law, when you return to the LORD, your God, with all your heart and all your soul.
11
2 "For this command which I enjoin on you today is not too mysterious and remote for you.
12
It is not up in the sky, that you should say, 'Who will go up in the sky to get it for us and tell us of it, that we may carry it out?'
13
Nor is it across the sea, that you should say, 'Who will cross the sea to get it for us and tell us of it, that we may carry it out?'
14
3 No, it is something very near to you, already in your mouths and in your hearts; you have only to carry it out.
15
"Here, then, I have today set before you life and prosperity, death and doom.
16
If you obey the commandments of the LORD, your God, which I enjoin on you today, loving him, and walking in his ways, and keeping his commandments, statutes and decrees, you will live and grow numerous, and the LORD, your God, will bless you in the land you are entering to occupy.
17
If, however, you turn away your hearts and will not listen, but are led astray and adore and serve other gods,
18
I tell you now that you will certainly perish; you will not have a long life on the land which you are crossing the Jordan to enter and occupy.
19
I call heaven and earth today to witness against you: I have set before you life and death, the blessing and the curse. Choose life, then, that you and your descendants may live,
20
by loving the LORD, your God, heeding his voice, and holding fast to him. For that will mean life for you, a long life for you to live on the land which the LORD swore he would give to your fathers Abraham, Isaac and Jacob."

2009-03-24T07:22:00.000-07:00

2009-03-16T05:30:00.000-07:00

"I am a stranger with thee."—Psalm 39:12.

Yes, O Lord, with Thee, but not to Thee.

All my natural alienation from Thee, Thy grace has effectually removed; and now, in fellowship with Thyself, I walk through this sinful world as a pilgrim in a foreign country. Thou art a stranger in Thine own world.

Man forgets Thee, dishonours Thee, sets up new laws and alien customs, and knows Thee not. When Thy dear Son came unto His own, His own received Him not. He was in the world, and the world was made by Him, and the world knew Him not.

Never was foreigner so speckled a bird among the denizens of any land as Thy beloved Son among His mother's brethren. It is no marvel, then, if I who live the life of Jesus, should be unknown and a stranger here below.

Lord, I would not be a citizen where Jesus was an alien. His pierced hand has loosened the cords which once bound my soul to earth, and now I find myself a stranger in the land.

My speech seems to these Babylonians among whom I dwell an outlandish tongue, my manners are singular, and my actions are strange.

A Tartar would be more at home in Cheapside than I could ever be in the haunts of sinners. But here is the sweetness of my lot: I am a stranger with Thee. Thou art my fellow-sufferer, my fellow-pilgrim. Oh, what joy to wander in such blessed society!

My heart burns within me by the way when thou dost speak to me, and though I be a sojourner, I am far more blest than those who sit on thrones, and far more at home than those who dwell in their ceiled houses.

"To me remains nor place, nor time:My country is in every clime;I can be calm and free from careOn any shore, since God is there.While place we seek, or place we shun,The soul finds happiness in none:But with a God to guide our way,'Tis equal joy to go or stay."

2009-03-07T05:48:00.001-08:00

Only through Grace

2009-03-04T04:45:00.000-08:00

I am mended by my sickness, enriched by my poverty, and strengthened by my weakness.... Thus was it with.... Manasseh, when he was in affliction, "He besought the Lord his God": even that king's iron was more precious to him than his gold, his jail a more happy lodging than his palace, Babylon a better school than Jerusalem. What fools are we, then, to frown upon our afflictions! These, how crabbed soever, are our best friends. They are not indeed for our pleasure, they are for our profit.
—Abraham Wright

2009-03-02T06:52:00.000-08:00

C. H. Spurgeon

"But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his ax, and his mattock."—1 Samuel 13:20.

We are engaged in a great war with the Philistines of evil. Every weapon within our reach must be used.

Preaching, teaching, praying, giving, all must be brought into action, and talents which have been thought too mean for service, must now be employed.

Coulter, and axe, and mattock, may all be useful in slaying Philistines; rough tools may deal hard blows, and killing need not be elegantly done, so long as it is done effectually.

Each moment of time, in season or out of season; each fragment of ability, educated or untutored; each opportunity, favourable or unfavourable, must be used, for our foes are many and our force but slender.

Most of our tools want sharpening; we need quickness of perception, tact, energy, promptness, in a word, complete adaptation for the Lord's work.

Practical common sense is a very scarce thing among the conductors of Christian enterprises. We might learn from our enemies if we would, and so make the Philistines sharpen our weapons.

This morning let us note enough to sharpen our zeal during this day by the aid of the Holy Spirit. See the energy of the Papists, how they compass sea and land to make one proselyte, are they to monopolize all the earnestness?

Mark the heathen devotees, what tortures they endure in the service of their idols! are they alone to exhibit patience and self-sacrifice?

Observe the prince of darkness, how persevering in his endeavours, how unabashed in his attempts, how daring in his plans, how thoughtful in his plots, how energetic in all! The devils are united as one man in their infamous rebellion, while we believers in Jesus are divided in our service of God, and scarcely ever work with unanimity.

O that from Satan's infernal industry we may learn to go about like good Samaritans, seeking whom we may bless!

2009-03-02T00:11:00.000-08:00

ad⋅o⋅ra⋅tion
Show Spelled Pronunciation [ad-uh-rey-shuh n]
–noun
1. the act of paying honor, as to a divine being; worship.
2. reverent homage.
3. fervent and devoted love.

Origin:
1535–45; < color="#663366">Opening Prayer: We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
It was early Friday morning when I saw my son. That was the first glimpse I had of him since they took him away. His bruised and bleeding skin sent a sword of pain deep into my heart and tears down my cheeks. Then Pilate, from his chair of judgment, asked the crowd why they wanted my son executed. All around me they shouted, "Crucify him!" I wanted to plead with them to stop, but I knew this had to be. So I stood by and cried silently.

Prayer:
Lord Jesus, it is hard for me to imagine the anguish your mother felt at your condemnation. But what about today, when I hold a grudge ...? "Crucify him!" When I judge others...? "Crucify him!" Doesn't this bring tears of anguish to both you and your mother? Forgive me, Jesus

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
Regaining a little strength, I walked with the crowds to the entrance of the square. A door flew open and my son stumbled out, the guards laughing behind him. Two men dragged over a heavy wooden cross and dropped it on his shoulders. Then they shoved him down the road. My pain for him was unbearable. I wanted to take the cross from him and carry it myself. But I knew this had to be, so I walked on silently.

Prayer:
Lord Jesus, I beg you to forgive me for the many times I have added more weight to your cross by closing my eyes to the pain and loneliness of my neighbor. Forgive me for gossiping about others and for always trying to find excuses to avoid certain people who wish to talk with me. Help me to be like Mary, always seeking to lighten the crosses of others. Forgive me, Jesus.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
I followed close behind my son as he stumbled toward Calvary. Nothing had ever hurt me more than to see him in such pain. I saw the cross digging into his shoulders. My heart dropped when I saw him fall face to the ground, the heavy cross landing squarely on his back. For a moment I thought my beloved son was dead. Now my whole body began to tremble. Then the guards kicked him. He rose slowly and began to walk again, yet they still whipped him. I wanted to protect him with my own body. But, I knew this had to be, so I walked on and wept
silently.

Prayer:
Lord, how often have I seen you fall, and , unlike Mary, have left you there without concern? How often have I seen people make mistakes and laughed at them? How often do I find myself getting angry when someone does things differently than I? Mary offered you her support through your entire passion. Help me to do the same for you by the support I give to others. Lord, have mercy on me.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
I had managed to break through the crowd and was walking side by side with my son. I called to him through the shouting voices. He stopped. Our eyes met, mine full of tears of anguish, his full of pain and confusion. I felt helpless; then his eyes said to me, "Courage! There is a purpose for this." As he stumbled on, I knew he was right. So I followed and prayed silently.

Prayer:
Lord Jesus, forgive me the many times our eyes met and I turned mine away. Forgive me the times things did not go my way and I let everyone know about it. Forgive me the times I brooded over little inconveniences or became discouraged and did not heed your call to courage! Yes, Lord, our eyes have met many times, but fruitlessly.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
I could now see almost complete helplessness on the face of my son as he tried to carry his heavy load. Each step looked as if it would be his last. I felt his every pain in my heart and I wanted the whole thing to end. Then I noticed some commotion near Jesus. The guards had pulled a protesting man from the crowd. They forced him to pick up the back of the cross to help lighten my son's load. He asked the guards why this had to be. I knew, and so followed silently.

Prayer:
Lord Jesus, I have many times refused to help you. I have been a selfish person who has often questioned your word. Don't let me remain like Simon, but help me to be like your mother, Mary, who always silently followed and obeyed.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
As I continued close by Jesus, a woman pushed past the guards, took off her veil and began to wipe my son's sweating, bloody face. The guards immediately pulled her back. Her face seemed to say, "Why are you doing this to him?" I knew, so I walked on in faith, silently.

Prayer:
Lord, this woman gave you the best she could. On the other hand, I have wanted to take more than I give. So many opportunities arise every day for me to give to you by giving to others ----- but I pass them by. My savior, never let me ask why again, but help me to give all I have to you.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
Again my son fell, and again my grief was overwhelming at the thought that he might die. I started to move toward him, but the soldiers prevented me. He rose and stumbled ahead slowly. Seeing my son fall, get up again, and continue on, was bitter anguish to me. But, since I knew this had to be, I walked on silently.

Prayer:
Lord, of all people Mary was your most faithful follower, never stopping in spite of all the pain she felt for you. I have many times turned away from you by my sins and have caused others to turn away from you. I beg you to have mercy on me.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
I was walking a few steps behind Jesus when I saw him stop. Some women were there crying for him and pitying him. He told them not to shed tears for him. They had the opportunity to accept him as the messiah; like many others, they rejected him instead. He told them to shed tears for themselves, tears that would bring their conversion. They did not see the connection between that and his walk to death. I did, and as he walked on, I followed silently.

Prayer:
My savior, many times have I acted like these women, always seeing the faults in others and pitying them. Yet, very rarely have I seen my own sinfulness and asked your pardon. Lord, you have taught me through these women. Forgive me, Lord, for my blindness.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
This fall of Jesus was agony to me. Not only had he fallen on the rocky ground again, but now he was almost at the top of the hill of crucifixion. The soldiers screamed at him and abused him, almost dragging him the last few steps. My heart pounded as I imagined what they would do to him next. But, I knew this had to be, so I climbed the hill silently behind him.

Prayer:
My loving Jesus, I know that many times I have offered my hand to help people but when it became inconvenient or painful to me I left them, making excuses for myself. Help me, Lord, to be like your mother, Mary, and never take my supporting hand away from those who need it.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
With my son finally relieved of the weight of the cross, I thought he would have a chance to rest. But the guards immediately started to rip his clothes off his blood-clotted skin. The sight of my son in such pain was unbearable. Yet, since I knew this had to be, I stood by and cried silently.

Prayer:
Lord, in my own way I too have stripped you. I have taken away the good name of another by foolish talk, and have stripped people of human dignity by my prejudice. Jesus, there are so many ways I have offended you through the hurt I have caused others. Help me to see you in all people.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
As they threw Jesus on the cross, he willingly allowed himself to be nailed. As they punctured his hands and his feet I felt the pain in my heart. Then they lifted up the cross. There he was, my son, whom I love so much, being scorned as he struggled for the last few moments of earthly life. But I knew this had to be, so I stood by and prayed silently.

Prayer:
Lord, what pain you endured for me. And what pain your mother went through, seeing her only son die for love of me! Yet, both you and she are ready to forgive me as soon as I repent of my sin. Help me, Lord, to turn away from my sinfulness.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
What greater pain is there for a mother than to see her son die right before her eyes! I, who had brought this savior into the world and watched him grow, stood helplessly beneath his cross as he lowered his head and died. His earthly anguish was finished, but mine was greater than ever. Yet, this had to be and I had to accept it, so I stood by and I mourned silently.

Prayer:
My Jesus, have mercy on me for what my sins have done to you and to others. I thank you for your great act of love. You have said that true love is laying down your life for your friends. Let me always be your friend. Teach me to live my life for others, and not fail you again.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
The crowd had gone; the noise had stopped. I stood quietly with one of Jesus' friends and looked up at the dead body of our savior, my son. Then two men took the body from the cross and placed it in my arms. A deep sorrow engulfed my being. Yet, I also felt deep joy. Life had ended cruelly for my son, but it had also brought life to all of us. I knew this had to be, and I prayed silently.

Prayer:
Lord, your passion has ended. Yet, it still goes on whenever I choose sin over you. I have done my part in your crucifixion and now, my savior, I beg your forgiveness with all my heart. Help me to live a life worthy of you and your mother.

We adore you, O Christ, and we bless You, because by Your holy cross, You have redeemed the world.

Meditation:
We brought Jesus' body to a tomb and I arranged it there myself, silently weeping, silently rejoicing. I took one more look at my loving son, and then walked out. They closed the tomb and before I left, I thought, I knew this had to be ...... it had to be for you! I would wait in faith silently.

Prayer:
Yes, my Lord, this had to be because you love me, and for no other reason. All you ask is that I live a good life. You never said such a life would be easy. I am willing to leave sin behind and live for you alone, in my brothers and sisters.

Station XV - Jesus Is Raised From The Dead
We adore You, O Christ, and we bless You because by Your holy Cross you have redeemed the world.

Meditation:
I could only be most grateful for the sacrifice of my son for us. Yet, what emptiness I felt trying to live without him whom I loved so! But, only two days later that emptiness was filled beyond belief ---- he had risen! Our savior had opened the doors to a new life. That is the way it had to be ---- because his undying love for you would not stop at anything less. I could rejoice forever, but not in silence.

Prayer:
My savior, thank you! Thank you for such endless love that helps me to rise out of my own sinfulness. I will try again to live a better life. Help me to always remember that love. Mary, mother of our risen savior, teach me to be like you, and in my love for others, love him in return.

Special thanks to the Fr. Richard Furey, CSsR for the Meditations and Prayers.

You are also invited to visit our other pages on the Way of the Cross:
*A "living" pictorial presentation of the Stations, provided by members of our youth ministry, portraying the fourteen stations. Click Here!
*The Lenten Friday Stations of the Cross. Click Here!

2009-02-27T10:29:00.000-08:00

Unstaggering Trustfulness

He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord. (Psalm 112:7)

Suspense is dreadful. When we have no news from home, we are apt to grow anxious, and we cannot be persuaded that "no news is good news." Faith is the cure for this condition of sadness; the Lord by His Spirit settles the mind in holy serenity, and all fear is gone as to the future as well as the present.

The fixedness of heart spoken of by the psalmist is to be diligently sought after. It is not believing this or that promise of the Lord, but the general condition of unstaggering trustfulness in our God, the confidence which we have in Him that He will neither do us ill Himself nor suffer anyone else to harm us.

This constant confidence meets the unknown as well as the known of life. Let the morrow be what it may, our God is the God of tomorrow. Whatever events may have happened, which to us are unknown, our Jehovah is God of the unknown as well as of the known.

We are determined to trust the Lord, come what may. If the very worst should happen, our God is still the greatest and best. Therefore will we not fear though the postman's knock should startle us or a telegram wake us at midnight.

The Lord liveth, and what can His children fear?

"Thou hast made the Lord, which is my refuge, even the Most High, thy habitation."—Psalm 91:9.

The Israelites in the wilderness were continually exposed to change.

Whenever the pillar stayed its motion, the tents were pitched; but tomorrow, ere the morning sun had risen, the trumpet sounded, the ark was in motion, and the fiery, cloudy pillar was leading the way through the narrow defiles of the mountain, up the hillside, or along the arid waste of the wilderness.

They had scarcely time to rest a little before they heard the sound of "Away! this is not your rest; you must still be onward journeying towards Canaan!"

They were never long in one place. Even wells and palm trees could not detain them. Yet they had an abiding home in their God, His cloudy pillar was their roof-tree, and its flame by night their household fire.

They must go onward from place to place, continually changing, never having time to settle, and to say, "Now we are secure; in this place we shall dwell." "Yet," says Moses, "though we are always changing, Lord, thou hast been our dwelling-place throughout all generations."

The Christian knows no change with regard to God. He may be rich to-day and poor to-morrow; he may be sickly to-day and well to-morrow; he may be in happiness to-day, to-morrow he may be distressed—but there is no change with regard to his relationship to God.

If He loved me yesterday, He loves me to-day. My unmoving mansion of rest is my blessed Lord. Let prospects be blighted; let hopes be blasted; let joy be withered; let mildews destroy everything; I have lost nothing of what I have in God.

He is "my strong habitation whereunto I can continually resort." I am a pilgrim in the world, but at home in my God. In the earth I wander, but in God I dwell in a quiet habitation.

2009-02-26T19:20:00.000-08:00

2009-02-26T17:54:00.001-08:00

Victoria Woodhull, the First Woman to Run for President
There have been 7 women to run for president before Hillary Clinton. The first, and probably most controversial, was Victoria Woodhull, who ran for President in 1872.
http://www.associatedcontent.comarticle/589137/victoria_woodhull_the_first_woman_to.html

2009-02-25T19:26:00.000-08:00

2009-02-25T06:06:00.000-08:00

"The wrath to come."—Matthew 3:7.
It is pleasant to pass over a country after a storm has spent itself; to smell the freshness of the herbs after the rain has passed away, and to note the drops while they glisten like purest diamonds in the sunlight.

That is the position of a Christian.

He is going through a land where the storm has spent itself upon His Saviour's head, and if there be a few drops of sorrow falling, they distil from clouds of mercy, and Jesus cheers him by the assurance that they are not for his destruction.

But how terrible is it to witness the approach of a tempest: to note the forewarnings of the storm; to mark the birds of heaven as they droop their wings; to see the cattle as they lay their heads low in terror; to discern the face of the sky as it groweth black, and look to the sun which shineth not, and the heavens which are angry and frowning!

How terrible to await the dread advance of a hurricane—such as occurs, sometimes, in the tropics—to wait in terrible apprehension till the wind shall rush forth in fury, tearing up trees from their roots, forcing rocks from their pedestals, and hurling down all the dwelling-places of man!

And yet, sinner, this is your present position.

No hot drops have as yet fallen, but a shower of fire is coming. No terrible winds howl around you, but God's tempest is gathering its dread artillery.

As yet the water-floods are dammed up by mercy, but the flood-gates shall soon be opened: the thunderbolts of God are yet in His storehouse, but lo! the tempest hastens, and how awful shall that moment be when God, robed in vengeance, shall march forth in fury!

Where, where, where, O sinner, wilt thou hide thy head, or whither wilt thou flee?

O that the hand of mercy may now lead you to Christ! He is freely set before you in the gospel: His riven side is the rock of shelter. Thou knowest thy need of Him; believe in Him, cast thyself upon Him, and then the fury shall be overpast for ever.

2009-02-24T08:49:00.000-08:00

2009-02-23T06:20:00.000-08:00

"I will never leave thee."—Hebrews 13:5.

No promise is of private interpretation. Whatever God has said to any one saint, He has said to all. When He opens a well for one, it is that all may drink. When He openeth a granary-door to give out food, there may be some one starving man who is the occasion of its being opened, but all hungry saints may come and feed too.

Whether He gave the word to Abraham or to Moses, matters not, O believer; He has given it to thee as one of the covenanted seed.

There is not a high blessing too lofty for thee, nor a wide mercy too extensive for thee.

Lift up now thine eyes to the north and to the south, to the east and to the west, for all this is thine.

Climb to Pisgah's top, and view the utmost limit of the divine promise, for the land is all thine own. There is not a brook of living water of which thou mayst not drink. If the land floweth with milk and honey, eat the honey and drink the milk, for both are thine.

Be thou bold to believe, for He hath said, "I will never leave thee, nor forsake thee."

In this promise, God gives to His people everything. "I will never leave thee."

Then no attribute of God can cease to be engaged for us.

Is He mighty? He will show Himself strong on the behalf of them that trust Him.

Is He love? Then with lovingkindness will He have mercy upon us.

Whatever attributes may compose the character of Deity, every one of them to its fullest extent shall be engaged on our side.

To put everything in one, there is nothing you can want, there is nothing you can ask for, there is nothing you can need in time or in eternity, there is nothing living, nothing dying, there is nothing in this world, nothing in the next world, there is nothing now, nothing at the resurrection-morning, nothing in heaven which is not contained in this text—

"I will never leave thee, nor forsake thee."

2009-02-22T17:17:00.000-08:00

2009-02-22T17:10:00.000-08:00

2009-02-22T16:47:00.000-08:00

2009-02-21T16:11:00.000-08:00

2009-02-21T09:21:00.001-08:00

"He hath said."—Hebrews 13:5.If we can only grasp these words by faith, we have an all-conquering weapon in our hand.

What doubt will not be slain by this two-edged sword?

What fear is there which shall not fall smitten with a deadly wound before this arrow from the bow of God's covenant?

Will not the distresses of life and the pangs of death; will not the corruptions within, and the snares without; will not the trials from above, and the temptations from beneath, all seem but light afflictions, when we can hide ourselves beneath the bulwark of "He hath said"?

Yes; whether for delight in our quietude, or for strength in our conflict, "He hath said" must be our daily resort.

And this may teach us the extreme value of searching the Scriptures.

There may be a promise in the Word which would exactly fit your case, but you may not know of it, and therefore you miss its comfort.

You are like prisoners in a dungeon, and there may be one key in the bunch which would unlock the door, and you might be free; but if you will not look for it, you may remain a prisoner still, though liberty is so near at hand.

There may be a potent medicine in the great pharmacopoeia of Scripture, and you may yet continue sick unless you will examine and search the Scriptures to discover what "He hath said."

Should you not, besides reading the Bible, store your memories richly with the promises of God?

You can recollect the sayings of great men; you treasure up the verses of renowned poets; ought you not to be profound in your knowledge of the words of God, so that you may be able to quote them readily when you would solve a difficulty, or overthrow a doubt?

Since "He hath said" is the source of all wisdom, and the fountain of all comfort, let it dwell in you richly, as "A well of water, springing up unto everlasting life."

So shall you grow healthy, strong, and happy in the divine life.

2009-02-21T09:19:00.000-08:00

"Understandest thou what thou readest?"—Acts 8:30.
We should be abler teachers of others, and less liable to be carried about by every wind of doctrine, if we sought to have a more intelligent understanding of the Word of God.

As the Holy Ghost, the Author of the Scriptures is He who alone can enlighten us rightly to understand them, we should constantly ask His teaching, and His guidance into all truth.

When the prophet Daniel would interpret Nebuchadnezzar's dream, what did he do?

He set himself to earnest prayer that God would open up the vision.

The apostle John, in his vision at Patmos, saw a book sealed with seven seals which none was found worthy to open, or so much as to look upon. The book was afterwards opened by the Lion of the tribe of Judah, who had prevailed to open it; but it is written first—"I wept much."

The tears of John, which were his liquid prayers, were, so far as he was concerned, the sacred keys by which the folded book was opened.

Therefore, if, for your own and others' profiting, you desire to be "filled with the knowledge of God's will in all wisdom and spiritual understanding," remember that prayer is your best means of study: like Daniel, you shall understand the dream, and the interpretation thereof, when you have sought unto God; and like John you shall see the seven seals of precious truth unloosed, after you have wept much.

Stones are not broken, except by an earnest use of the hammer; and the stone-breaker must go down on his knees.

Use the hammer of diligence, and let the knee of prayer be exercised, and there is not a stony doctrine in revelation which is useful for you to understand, which will not fly into shivers under the exercise of prayer and faith.

You may force your way through anything with the leverage of prayer.

Thoughts and reasonings are like the steel wedges which give a hold upon truth; but prayer is the lever, the prise which forces open the iron chest of sacred mystery, that we may get the treasure hidden within.

2009-02-21T09:17:00.000-08:00

The New Covenant of Grace: A Holy Spirit Covenant

"I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them." (Ezekiel 36:26-27)

As noted earlier, the new covenant is about grace, as contrasted with the old covenant, which is about law.

"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).

The connection between grace and the Holy Spirit can be seen in various Scripture passages on the new covenant, including this glorious prophecy.

"I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh."

The first verse in this prophetic promise concerns regeneration, spiritual new birth. Through faith in the Lord, our original, hard, lifeless heart is removed, and a new, pliable, living spirit is given to us.

The second verse pertains to transformation, the ongoing development of this new life. "I will put My Spirit within you and cause you to walk in My statutes." The life that increasingly complies with the will of God depends upon the work of the Holy Spirit within us.

We know that unredeemed humanity has no hope of living in a way that is pleasing to God. Yet, many Christians may be unaware that even the new creature in Christ cannot, on his own resources, please God. The Spirit of God must be the heavenly cause that produces heavenly character in believers.

What is promised here is not an automatic experience.

The lives of many Christians do not consistently match what is described here in Ezekiel 36:27.

The reason is that they are not relating properly to the Lord in humble dependence.

Yes, these two relational realities (humility and faith) also determine whether or not the Spirit of God is our resource, just as they were determinative concerning grace.

Two statements by Jesus expound upon this fact. "You have no life in you…It is the Spirit who gives life; the flesh profits nothing" (John 6:53, 63).

We do not innately possess life as God intends it to be lived. Natural human resources are of no benefit in developing a godly life. Such revelation is very humbling.

If we embrace Jesus' evaluation of our personal inadequacy, then we are willing to relate to God in humility. There is a further truth in which we are to place our trust. "It is the Spirit who gives life." As we count on this truth, we are relating to the Lord in faith. The result of such humble reliance is that God's Spirit becomes our vitality for godly living.

O Lord, the source of true life, thank You for establishing such a gracious arrangement as the new covenant. I praise You that Your Holy Spirit is my heavenly dynamic for godliness. I confess that my fleshly attempts to please You are so inadequate. I humbly ask You to cause me to walk in Your good will, by the power of the Holy Spirit, Amen.

God Will Answer

2009-02-18T04:24:00.000-08:00

He will fulfill the desire of them that fear him: he also will hear their cry, and will save them. (Psalm 145:19)

His own Spirit has wrought this desire in us, and therefore He will answer it.

It is His own life within which prompts the cry, and therefore He will hear it.

Those who fear Him are men under the holiest influence, and, therefore, their desire is to glorify God and enjoy Him forever.

Like Daniel, they are men of desires, and the Lord will cause them to realize their aspirations.

Holy desires are grace in the blade, and the heavenly Husbandman will cultivate them till they come to the full corn in the ear.

God-fearing men desire to be holy, to be useful, to be a blessing to others, and so to honor their Lord.

They desire supplies for their need, help under burdens, guidance in perplexity, deliverance in distress; and sometimes this desire is so strong and their case so pressing that they cry out in agony like little children in pain, and then the Lord works most comprehensively and does all that is needful according to this Word—"and will save them."

Yes, if we fear God, we have nothing else to fear; if we cry to the Lord, our salvation is certain.

Let the reader lay this text on his tongue and keep it in his mouth all the day, and it will be to him as "a wafer made with honey."
C.H. Spurgeon

O Lord of grace and truth, thank You for giving us Your word, which is grace and truth. Forgive me, Lord, for the times I have not cherished Your word as highly as I should. Everything that Your word can do, I am unable to do on my own. I cry out earnestly to You. Please work in me a deepening hunger for Your living and eternal word, in the name of Jesus, Amen.http://www.blueletterbible.org/devotionals/dbdbg/view.cfm

Dwell by the well of the living God.

2009-02-17T17:46:00.000-08:00

"Isaac dwelt by the well Lahai-roi."—Genesis 25:11.

Hagar had once found deliverance there and Ishmael had drank from the water so graciously revealed by the God who liveth and seeth the sons of men; but this was a merely casual visit, such as worldlings pay to the Lord in times of need, when it serves their turn.

They cry to Him in trouble, but forsake Him in prosperity.

Isaac dwelt there, and made the well of the living and all-seeing God his constant source of supply.

The usual tenor of a man's life, the dwelling of his soul, is the true test of his state.

Perhaps the providential visitation experienced by Hagar struck Isaac's mind, and led him to revere the place; its mystical name endeared it to him; his frequent musings by its brim at eventide made him familiar with the well; his meeting Rebecca there had made his spirit feel at home near the spot; but best of all, the fact that he there enjoyed fellowship with the living God, had made him select that hallowed ground for his dwelling.

Let us learn to live in the presence of the living God; let us pray the Holy Spirit that this day, and every other day, we may feel, "Thou God seest me." May the Lord Jehovah be as a well to us, delightful, comforting, unfailing, springing up unto eternal life.

The bottle of the creature cracks and dries up, but the well of the Creator never fails; happy is he who dwells at the well, and so has abundant and constant supplies near at hand.

The Lord has been a sure helper to others: His name is Shaddai, God All-sufficient; our hearts have often had most delightful intercourse with Him; through Him our soul has found her glorious Husband, the Lord Jesus; and in Him this day we live, and move, and have our being; let us, then, dwell in closest fellowship with Him.

Glorious Lord, constrain us that we may never leave Thee, but dwell by the well of the living God.

"Whereas the Lord was there."—Ezekiel 35:10.

Edom's princes saw the whole country left desolate, and counted upon its easy conquest; but there was one great difficulty in their way—quite unknown to them—"The Lord was there"; and in His presence lay the special security of the chosen land.

Whatever may be the machinations and devices of the enemies of God's people, there is still the same effectual barrier to thwart their design.

The saints are God's heritage, and He is in the midst of them, and will protect His own.

What comfort this assurance yields us in our troubles and spiritual conflicts!

We are constantly opposed, and yet perpetually preserved!

How often Satan shoots his arrows against our faith, but our faith defies the power of hell's fiery darts; they are not only turned aside, but they are quenched upon its shield, for "the Lord is there."

Our good works are the subjects of Satan's attacks.

A saint never yet had a virtue or a grace which was not the target for hellish bullets: whether it was hope bright and sparkling, or love warm and fervent, or patience all-enduring, or zeal flaming like coals of fire, the old enemy of everything that is good has tried to destroy it.

The only reason why anything virtuous or lovely survives in us is this, "the Lord is there.

"If the Lord be with us through life, we need not fear for our dying confidence; for when we come to die, we shall find that "the Lord is there"; where the billows are most tempestuous, and the water is most chill, we shall feel the bottom, and know that it is good: our feet shall stand upon the Rock of Ages when time is passing away.

Beloved, from the first of a Christian's life to the last, the only reason why he does not perish is because "the Lord is there."

When the God of everlasting love shall change and leave His elect to perish, then may the Church of God be destroyed; but not till then, because it is written, JEHOVAH SHAMMAH, "The Lord is there."

God Can Make You Strong

Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded. (2 Chronicles 15:7)

God had done great things for King Asa and Judah, but yet they were a feeble folk.

Their feet were very tottering in the ways of the Lord, and their hearts very hesitating, so that they had to be warned that the Lord would be with them while they were with Him, but that if they forsook Him He would leave them.

They were also reminded of the sister kingdom, how ill it fared in its rebellion and how the Lord was gracious to it when repentance was shown.

The Lord's design was to confirm them in His way and make them strong in righteousness.

So ought it to be with us.

God deserves to be served with all the energy of which we are capable.

If the service of God is worth anything, it is worth everything.

We shall find our best reward in the Lord's work if we do it with determined diligence.

Our labor is not in vain in the Lord, and we know it.

Halfhearted work will bring no reward; but when we throw our whole soul into the cause, we shall see prosperity.

This text was sent to the author of these notes in a day of terrible storm, and it suggested to him to put on all steam, with the assurance of reaching port in safety with a glorious freight.

2009-02-16T05:02:00.000-08:00

Glory to God

2009-02-15T06:51:00.000-08:00

"To Him be glory both now and forever."—2 Peter 3:18.

Heaven will be full of the ceaseless praises of Jesus.

Eternity! thine unnumbered years shall speed their everlasting course, but forever and for ever, "to Him be glory."

Is He not a "Priest for ever after the order of Melchisedek"?

"To Him be glory."

Is He not king for ever?—King of kings and Lord of lords, the everlasting Father?

"To Him be glory for ever."

Never shall His praises cease. That which was bought with blood deserves to last while immortality endures.

The glory of the cross must never be eclipsed; the lustre of the grave and of the resurrection must never be dimmed.

O Jesus! thou shalt be praised for ever.

Long as immortal spirits live—long as the Father's throne endures—for ever, for ever, unto Thee shall be glory.

Believer, you are anticipating the time when you shall join the saints above in ascribing all glory to Jesus; but are you glorifying Him now?

The apostle's words are, "To Him be glory both now and for ever."

Will you not this day make it your prayer?

"Lord, help me to glorify Thee;

I am poor, help me to glorify Thee by contentment;

I am sick, help me to give Thee honour by patience;

I have talents, help me to extol Thee by spending them for Thee;

I have time, Lord, help me to redeem it, that I may serve thee;

I have a heart to feel, Lord, let that heart feel no love but Thine, and glow with no flame but affection for Thee;

I have a head to think, Lord, help me to think of Thee and for Thee;

Thou hast put me in this world for something, Lord, show me what that is, and help me to work out my life-purpose:

I cannot do much, but as the widow put in her two mites, which were all her living, so, Lord, I cast my time and eternity too into Thy treasury;

I am all Thine; take me, and enable me to glorify Thee now, in all that I say, in all that I do, and with all that I have."

C. H. Spurgeon

The Lord hath been mindful of us: he will bless us. (Psalm 115:12)

I can set my seal to that first sentence. Cannot you?

Yes, Jehovah has thought of us, provided for us, comforted us, delivered us, and guided us.

In all the movements of His providence He has been mindful of us, never overlooking our mean affairs. His mind has been full of us—that is the other form of the word mindful.

This has been the case all along and without a single break.

At special times, however, we have more distinctly seen this mindfulness, and we would recall them at this hour with overflowing gratitude.

Yes, yes, "the Lord hath been mindful of us."

The next sentence is a logical inference from the former one.

Since God is unchangeable, He will continue to be mindful of us in the future as He has been in the past; and His mindfulness is tantamount to blessing us.

But we have here not only the conclusion of reason but the declaration of inspiration; we have it on the Holy Ghost's authority—"He will bless us."
This means great things and unsearchable.

The very indistinctness of the promise indicates its infinite reach.
He will bless us after His own divine manner, and that forever and ever, Therefore, let us each say, "Bless the Lord, O my soul!"

"Whereby they have made Thee glad."—Psalm 45:8.

And who are thus privileged to make the Saviour glad?

His church—His people.

But is it possible?

He makes us glad, but how can we make Him glad?

By our love.

Ah! we think it so cold, so faint; and so, indeed, we must sorrowfully confess it to be, but it is very sweet to Christ.

Hear His own eulogy of that love in the golden Canticle: "How fair is thy love, my sister, my spouse! how much better is thy love than wine!"

See, loving heart, how He delights in you.

When you lean your head on His bosom, you not only receive, but you give Him joy; when you gaze with love upon His all-glorious face, you not only obtain comfort, but impart delight.

Our praise, too gives Him joy—not the song of the lips alone, but the melody of the heart's deep gratitude.

Our gifts, too, are very pleasant to Him; He loves to see us lay our time, our talents, our substance upon the altar, not for the value of what we give, but for the sake of the motive from which the gift springs.

To Him the lowly offerings of His saints are more acceptable than the thousands of gold and silver.

Holiness is like frankincense and myrrh to Him.

Forgive your enemy, and you make Christ glad;
distribute of your substance to the poor, and He rejoices;
be the means of saving souls, and you give Him to see of the travail of His soul; proclaim His gospel, and you are a sweet savour unto Him;
go among the ignorant and lift up the cross, and you have given Him honour.

It is in your power even now to break the alabaster box, and pour the precious oil of joy upon His head, as did the woman of old, whose memorial is to this day set forth wherever the gospel is preached.

Will you be backward then?

Will you not perfume your beloved Lord with the myrrh and aloes, and cassis, of your heart's praise?

Yes, ye ivory palaces, ye shall hear the songs of the saints!

CH Spurgeon, Light for Those Who Sit in Darkness

2009-02-14T10:29:00.000-08:00

Theresa of Avila's prayer book contained a bookmark which she wrote: Let nothing disturb you, let nothing frighten you; All things pass: God never changes. Patience achieves all it strives for. Whoever has God lacks nothing, God alone suffices. Is God enough for you?

"Thy good Spirit."—Nehemiah 9:20

Common, too common is the sin of forgetting the Holy Spirit.

This is folly and ingratitude. He deserves well at our hands, for He is good, supremely good.

As God, He is good essentially.

He shares in the threefold ascription of Holy, holy, holy, which ascends to the Triune Jehovah.

Unmixed purity and truth, and grace is He.

He is good benevolently, tenderly bearing with our waywardness, striving with our rebellious wills; quickening us from our death in sin, and then training us for the skies as a loving nurse fosters her child.

How generous, forgiving, and tender is this patient Spirit of God.

He is good operatively. All His works are good in the most eminent degree: He suggests good thoughts, prompts good actions, reveals good truths, applies good promises, assists in good attainments, and leads to good results.

There is no spiritual good in all the world of which He is not the author and sustainer, and heaven itself will owe the perfect character of its redeemed inhabitants to His work.

He is good officially; whether as Comforter, Instructor, Guide, Sanctifier, Quickener, or Intercessor, He fulfils His office well, and each work is fraught with the highest good to the church of God.

They who yield to His influences become good, they who obey His impulses do good, they who live under His power receive good.

Let us then act towards so good a person according to the dictates of gratitude.

Let us revere His person, and adore Him as God over all, blessed for ever; let us own His power, and our need of Him by waiting upon Him in all our holy enterprises; let us hourly seek His aid, and never grieve Him; and let us speak to His praise whenever occasion occurs.

The church will never prosper until more reverently it believes in the Holy Ghost.

He is so good and kind, that it is sad indeed that He should be grieved by slights and negligences.

"I have learned, in whatever state I am, therewith to be content."—Philippians 4:11

These words show us that contentment is not a natural propensity of man.

"Ill weeds grow apace." Covetousness, discontent, and murmuring are as natural to man as thorns are to the soil.

We need not sow thistles and brambles; they come up naturally enough, because they are indigenous to earth: and so, we need not teach men to complain; they complain fast enough without any education.

But the precious things of the earth must be cultivated. If we would have wheat, we must plough and sow; if we want flowers, there must be the garden, and all the gardener's care.

Now, contentment is one of the flowers of heaven, and if we would have it, it must be cultivated; it will not grow in us by nature; it is the new nature alone that can produce it, and even then we must be specially careful and watchful that we maintain and cultivate the grace which God has sown in us.

Paul says, "I have learned . . . to be content;" as much as to say, he did not know how at one time.

It cost him some pains to attain to the mystery of that great truth. No doubt he sometimes thought he had learned, and then broke down.

And when at last he had attained unto it, and could say, "I have learned in whatsoever state I am, therewith to be content," he was an old, grey-headed man, upon the borders of the grave—a poor prisoner shut up in Nero's dungeon at Rome.

We might well be willing to endure Paul's infirmities, and share the cold dungeon with him, if we too might by any means attain unto his good degree.

Do not indulge the notion that you can be contented with learning, or learn without discipline.

It is not a power that may be exercised naturally, but a science to be acquired gradually. We know this from experience.

Brother, hush that murmur, natural though it be, and continue a diligent pupil in the College of Content.

You Deal with God
I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man. (Hosea 11:9)

The Lord thus makes known His sparing mercies. It may be that the reader is now under heavy displeasure, and everything threatens his speedy doom.

Let the text hold him up from despair. The Lord now invites you to consider your ways and confess your sins.

If He had been man, He would long ago have cut you off. If He were now to act after the manner of men, it would be a word and a blow and then there would be an end of you: but it is not so, for "as high as the heavens are above the earth, so high are his ways above your ways."

You rightly judge that He is angry, but He keepeth not His anger forever: if you turn from sin to Jesus, God will turn from wrath.

Because God is God, and not man, there is still forgiveness for you, even though you may be steeped up to your throat in iniquity.

You have a God to deal with and not a hard man, or even a merely just man. No human being could have patience with you.

You would have wearied out an angel, as you have wearied your sorrowing Father; but God is longsuffering.

Come and try Him at once. Confess, believe, and turn from your evil way, and you shall be saved.

PORTIONS OF SCRIPTURE READ BEFORE SERMON—Matthew 4:12-25; and 5:1-12.
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"The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up,"—Matthew 4:15-16.

Full of love to the place where he had been brought up, our Lord had gone to Nazareth, and in the Synagogue he had preached the gladdest tidings; but, alas, the greatest of prophets end the Lord of prophets, received no honor in his own country.

"He came unto his own and his own received him not."

Expelled the city by violence, the patient one turned his footsteps another way, yet, even when justly angry, love guided his footsteps.

He must go for the Nazarenes had proved themselves unworthy, but whither shall he go?

He will go to the outcasts, to that part of his country which was most neglected, to that region where the population was mixed and degenerate so as to be called, not Galilee of the Jews, but Galilee of the Gentiles, where from distance from Jerusalem little was known of the worship of the temple, where error was rampant, where men's minds were enveloped in darkness, and their hearts in the gloom of deathshade.

The loss of Nazareth shall be the gain of Galilee.

Even his judgment upon a place is overruled in mercy, and even thus to day there are some in this house who have often had Jesus preached to them from their very childhood, but until this hour they have refused obedience to the gospel's command.

What if he should now turn away from them; I pray he may not have done so already.

Yet, in turning away from them, he will deal with others in mercy.

As the casting away of the Jews was the salvation of the Gentiles, so the leaving of these privileged ones shall open a door of mercy and hope to those who have not enjoyed the privilege aforetime.

To you who are not familiar with the gospel sound, to you who count yourselves more unworthy than the rest of mankind, to you desponding and despairing ones who write bitter things against yourselves, to you is the gospel sent.

As aforetime, the Lord preached to Zabulon and Nephthalim, and the people who sat in darkness saw a great light, even so is he this day proclaimed among you.

From the text it appears that some are in greater darkness than others; and that, secondly, for such there is a hope of light; but that, thirdly, the light which will come to them lies all in Christ; and, fourthly (joyful news!) that light is already sprung up all around them: they have but to open their eyes to delight in it.

I. SOME SOULS ARE IN GREATER DARKNESS THAN OTHERS.

It appears from the text that it was so in Christ's days, and certainly it is so now.

Divine sovereignty runs through all God's dealings.

He does not even distribute the privilege of hearing the gospel to all alike, for some lands are as yet untrodden by the missionary's foot, while here at the corner of all our streets the gospel is preached to us.

Some, from the very circumstances of their birth and parentage, have never attended the worship of God, while others, even before they had the discretion to choose, were carried in their parents' arms to the place where prayer is wont to be made. God distributeth his grace and privileges even as he wills.

In the text, those persons who were more deplorably circumstanced than others are described first as being in darkness—"The people that sat in darkness;" by which is meant, first, ignorance.

The Galileans were notoriously ignorant: few teachers of the law had been among them; they did not know even the letter of the law.

So are there many, to whom the gospel, even in the theory of it, is a thing scarcely known.

They may have gone to places of worship in this country from their youth up, and have never heard the gospel, for the gospel is a rare thing in some synagogues; you shall hear philosophy, you shall hear ceremonialism and sacramentarianism cried up, but the blessed truth, "Believe, and live," is kept in the background, so that men may come to full age, ay, and even to old age, in Christian England, and yet the plan of salvation by the righteousness of Jesus Christ may be an unknown thing to them. They sit in the darkness of ignorance.

The consequence is, that another darkness follows, the darkness of error.

Men who know not the truth, since they must have some faith, seek out many inventions; for, if they are not taught of God, they soon become taught of Satan, and apt scholars are they in his school.

Galilee was noted for the heresies which abounded there.

But what a mercy it is that God can save heretics.

Those who have received false doctrine, and added darkness to darkness in so doing, can yet be brought into the glorious light of truth.

Though they may have denied the Deity of Christ, though they may have doubted the inspiration of Scripture, though they may have fallen into many traps and pitfalls of false doctrine, yet the Divine Shepherd, when he seeks his lost sheep, can find them out and bring them home again.

In consequence of being in the darkness of ignorance and error, these people were wrapt in the gloom of discomfort and sorrow.

Darkness is an expressive type of sorrow.

The mind that knows not God, knows not the heart's best rest.

There is no solace for our griefs like the gospel of Jesus Christ, and those who are ignorant of it are tossed about upon a stormy sea, without an anchorage.

Glory be to God; when sorrow has brought on a midnight, grace can transform it into noon.

This darkness of sorrow was no doubt attended with much fear.

We love not darkness because we cannot see what is before us, and therefore we are alarmed by imaginary dangers;

and, in the same way, those who are ignorant of the light of Christ will frequently be the victims of superstitious dread; ay, and true and well founded fears will arise too, for they will dread death, and the bar of God, and the sentence of justice.

Believe me, there is no darkness so black as the horror which surrounds many an awakened conscience when it sees its ruin, but cannot find a Savior; feels its sin, and cannot see the way by which it may be expiated.

Here, then, we have considered one part of this sad condition; perhaps it describes some of you.

It is said next that they "sat in darkness."

Matthew did not quote from Isaiah correctly; I think he purposely alters it.

Isaiah speaks, in his ninth chapter, of a people that "walked in darkness;" but here the evangelist speaks of a people who "sat in darkness."

That is a state of less hopefulness.

The man who walks is active, he has some energy left, and may reach a brighter spot; but a man sitting down is inactive, and will probably abide where he is.

"The people that sat in darkness"—as if they had been there a long while, and would be there longer yet.

They sat as though they had been turned to stone.

They "sat in darkness," probably through despair; they had, after a fashion, striven for the light, but had not found it, and so they gave up all hope.

Their disappointed hearts told them that they might as well spare those fruitless efforts, and therefore down they sat with the stolidity of hopelessness.

Why should they make any more exertion?

If God would not hear their prayers, why should they pray any longer?

Being ignorant of his abounding grace, and of the way of salvation by his Son, they considered themselves as consigned to perdition.

They "sat in darkness." Perhaps they sat there so long that they reached a state of insensibility and indifference, and this is a horrible condition of heart; but, alas! a very common one.

They said, "What matters it, since there is no hope for us? Let it be as fate appoints, we will sit still, we will neither cry nor pray."

How many have I met with who are not only thus in darkness, but are half-content to dare the terrible future, and sullenly to wait till the storm-cloud of wrath shall burst over them.

It is a most sad and wretched condition, but what a blessing it is that this day we have a gospel to preach to such.

Our description is not complete, for the text goes on to speak of them as sitting "in the region of death;" that is to say, these people lived in a territory that appeared to be ruled by death, and to be death's haunt and natural abode.

Many at this time, and in this City, are truly living in the domain of spiritual death.

All around them is death.

If they have stepped into this house this morning, their position is an exception to their general one.

They will go home to a Sabbath-breaking household; they hear habitually oaths, profane language, and lascivious songs; and thus they breathe the reek of the charnel-house.

If they have a good thought, it is ridiculed by those about them.

They dwell as among the tombs, with men whose mouths are open sepulchres, pouring forth all manner of offensiveness.

How sad a condition!

It seems to such poor souls, perhaps, being now a little awakened, that everything about them is prophetic of death.

They are afraid to take a step lest the earth should open a door to the bottomless pit.

I remember well, when I was under conviction, how all the world seemed in league against me, the beasts of the field and the stones thereof.

I wondered then the heavens could refrain from falling upon me, or the earth from opening her mouth to swallow me up.

I was under sentence of divine wrath, and felt as if I were in a condemned cell, and all creation were but the walls of my dungeon.

"They sat in the region of death."

But it is added that they sat "in the shadow of death;" that is, under its cold, poisonous, depressing shade; as though grim death stood over them in all they did, and his shadow kept from them the light of heaven.

They are sitting there this morning: they are saying to themselves, "Preach, sir, as you may, you will never comfort me: you may tell me of love and mercy, but I shall never be cheered thereby: I am chilled through my very marrow, as though the frost of death had smitten me: I am unable now to hope, or even to pray, even my desires are all but dead. Like a frozen corpse is my soul."

And it is implied, too, that to such death itself is very near, for those who are in the shadow of a thing are near to the thing itself; and the sinner, bewildered and amazed at the guilt of his sin, is only sure of one thing, and that is, that he is in immediate danger of being cast into hell.

I have known some afraid to shut their eyes at night, lest they should open them in torments;

others have been afraid to go to their beds, lest their couch should become their coffin;

they have not known what to do, by reason of depression of spirit.

Job's language has been theirs, "My soul is weary of my life."

It is clear to me that the description of the text very accurately pictures many of the sons of men.

I pray God that none of you poor darkened souls may be so foolish as to try to exclude yourself from it, though such is the perversity of despondency that I greatly fear you may do so.

However small we make the meshes of the gospel net, there are certain little fish that will find a way of escaping from its blessed toils, though we try to meet the character, we miss it through the singular dexterity of despair.

The fact is that when a man is sin-sick, his soul abhorreth all manner of meat, and unless the beloved physician shall interpose, he will die of famine with the bread of life spread out before him.

Dear friends, may the Lord visit you with his saving health, and give to the saddest of you joy and peace in believing.

II. Having given the description of those in the darkness, let us now pass on to the second point. FOR THOSE WHO ARE IN A WORSE CONDITION THAN OTHERS THERE IS HOPE AND LIGHT.

To the benighted land of Zabulon and Naphtali the gospel came, and evermore to souls enwrapt in gloom the gospel has come as a cheering and guiding light; and there are good reasons why it should be so.

For, first, among such people the gospel has reaped very rich fruit.

Among barbarous nations Christ has won great trophies.

The poor Karens are wonders of grace, the cannibals of the South Sea Islands are miracles of mercy, and among the once enslaved Ethiopians there are warm and loving hearts which rejoice in Jesus' name.

In this city, I will venture to say, that no churches reflect more honor upon the Master's name than those which have been gathered from among the destitute districts.

What wonders God has done by that blessed church in Golden Lane, under our dear brother Orsman?

What conversions have taken place in connection with the mission churches of St. Giles' and Whitechapel?

churches made of the poorest of the poor and the lowest of the low. God is glorified when the thief and the harlot are washed and cleansed and made obedient to the law of Christ.

When those who are healed stand at the pastor's side, even ribald tongues are silent, or are made to exclaim, "What hath God wrought?"

The same is true of persons mentally depressed, who are despairing of themselves; many such have been converted.

Some of us were brought very low before we found the Savior; lower we could not well have been: we were emptied like a dish that a man wipes and turns upside down; we had not even a drop of hope left in us; but we rejoice in Christ to-day, and we say to despairing souls, we are personal witnesses that Christ has saved such as you are, he has in our case caused light to shine on those who sat in darkness, and out of death's cold shade into life's full light he has brought us as prisoners of hope; and, therefore, he can do the same with you.

Be of good courage, there is hope for you.

It is a further consolation to sad hearts, that many promises are made to such characters, even to those who are most dark.

How precious is that word, "Come unto me, all ye that labor and are heavy laden, and I will give you rest."

Is not that made for you, ye burdened and laboring sinners? What say you to that gracious word—"When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Jacob will not forsake them?"

Is there no light in that word of love—"Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon?"

Is there no music in this passage—"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea?"

I recollect when my soul was stayed for weeks on that one short word, "Whosoever calleth upon the Lord, shall be saved."

I knew I did call on his name, and therefore I hoped to see his salvation.

Many have laid hold and rested themselves on this faithful saying, "Him that cometh to me, I will in no wise cast out."

He will receive any "him" or "her" in all the world that comes, be he or she ever so defiled.

That also is a rich word, "He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

What a word was that of our Master when he commanded his disciples to preach the gospel to every creature, beginning at Jerusalem.

They were to commence their labors amongst his murderers, amongst hypocritical Pharisees and proud Herodians; they were to begin where the devil reigned most supreme, and to present Christ to the worst sinners first.

See you, then, that great sinners, so far from being excluded, are just those to whom the good news is to be first published.

Be of good comfort, then, ye that sit in darkness: there are special promises for you.

Moreover, remember, that the conversion of the more deplorably dark and despairing brings the highest degree of glory to God.

When his glory passes by great sin, then it is mercy indeed.

Where it is greatly displaced, it is greatly extolled.

Many are saved by Christ, in whom the change is not very apparent, and consequently but little fame is brought to the good Physician through it; but, oh, if he will have mercy upon yonder mourner, who has been these ten years in despair; if he will say, "Woman, thou art loosed from thine infirmities," the whole parish will ring with it!

If Jesus will come and save that black, ignorant sinner, whom everybody knows because he has become a pest and a nuisance to the town; if such a demoniac has the devil cast out of him, how all men will say.

"This is the finger of God."

Yes, a poor wretch brought back again, as the sixty-eighth Psalm has it, "from Bashan, and from the depths of the sea," is a splendid trophy to the conquering power of Almighty grace.

God's great object is to glorify his great name; and, as this is best accomplished when his mercy delivers the worst cases, there is surely hope for those who sit in darkness, bound in affliction and iron.

Moreover, when they happily behold the light, such persons frequently become eminently useful to others.

Their experience aids them in counseling others, and their gratitude makes them eager to do so.

O sweet light, how precious art thou to blind eyes, when they are newly opened.

You do not know what it is to be blind: thank God that you do not: there are some here, however, who painfully know what constant darkness is; it is a grievous privation: but when their eyes are opened, as they will be in another state, and they see that best of sights, the King in his beauty, how sweet will light be to them!

"Nights and days of total blindness
Are their portion here below;
Beams of love from eyes of kindness,
Never here on earth they know.
But on high they shall behold
Angels tuning harps of gold;
Rapture to the new-born sight;
Jesus in celestial light!

So, when the spiritual eye has long been dim, and we have mourned and wept for sin, but could not beheld a Savior, light is sweet beyond expression.

And, because it is so sweet, there is a necessity within the enlightened soul to tell out the joyful news to others.

When a man has deeply felt the evil of sin, and has at length obtained mercy, he cries with David, "Then will I teach transgressors thy ways, and sinners shall be converted unto thee."

John Bunyan's impulse when he found the Savior was to tell the crows on the ploughed ground about it, and he lived to do better than talk to crows, for day by day, from generation to generation, his works proclaim the Friend of sinners, who leads them from the City of Destruction to the Celestial glory.

Zealous saints are usually those who once were in great darkness; they see what grace has done for them, and for that very reason they feel an attachment to their dear Lord and Master, which they might never had felt if they had not once sat in the valley of the shadow of death.

So, poor troubled ones, for these reasons, and fifty more I might bring if time did not fail me, there is hope for you.

III. But now, the best part of our discourse comes under the third head.

THE TRUE LIGHT FOR A SOUL IN DARKNESS IS ALL IN CHRIST.

Hear ye the text. "The people which sat in darkness saw great light."

Now Christ is not only light, but great light; he reveals great things, he manifests great comforts, saves us from great sin and great wrath, and prepares us for great glory.

He is, however, a Savior that must be seen.

"The people that sat in darkness saw great light." Light is of no use unless it be seen.

Faith must grasp the blessings which the Savior brings.

"Look unto me, and be ye saved, all ye ends of the earth."

We must see the Savior with a glance of faith, then have we light.

Let us consider how clearly Christ Jesus himself is the light of every believing eye, and delivers the most troubled soul from its misery.

In him is light, and the light is the light of men. Jesus personally is the day-dawn and the morning without clouds.

First, there is light in Christ's name for a troubled sinner.

What is it? Jesus. Jesus, a Savior.

I am a sinner lost and ruined, but I rejoice, for Jesus has come to seek and to save that which was lost.

My sins trouble me, but he shall save his people from their sins.

Satan annoys me, but he has come to destroy the works of the devil.

He is not a nominal, but a real Savior.

We know captains and colonels who have no troops, and never saw fighting, but not so the Captain of our salvation; he brings many sons unto glory.

If a man is called a builder, we expect him to build; if a merchant, we expect him to trade; and as Jesus is a Savior, he will carry on his sacred business, he will save multitudes.

Why, surely there is comfortable hope here.

Do you not see the dawning in the name of Savior? Surely if he comes to save, and you need saving, there is a blessed suitability in you for one another.

A prisoner at the bar is glad to meet one who is by profession an advocate, a ship out of its track welcomes a pilot; a traveler lost on the moors is delighted if he meets one who is by trade a guide; and so a sinner should rejoice at the bare mention of a Savior.

There is similar encouragement in the second name, Christ, for it means anointed.

Our Lord Jesus is not an amateur Savior, who has come here without a commission from God;

he is not an adventurer, who sets up on his own account to do a kind of work for which he is not qualified:

no, the Spirit of the Lord is upon him, for the Lord hath anointed him to this work of saving souls.

He is Jesus Christ, whom God hath sent.

Him hath God the Father sealed.

He spake not of himself, but God was with him, and in him.

Why, beloved friend, now that I am in the light I can see a whole sunful of splendor in that double name Jesus Christ, and yet I fear that those who are in darkness may not perceive it.

Whom God anoints to save, must surely be both able and willing to save the guilty.

This name is as the morning star; look at it, and know that day is near.

It has such joy in it that misery itself ought to leap with holy mirth at the sound of it.

It is our delightful task to add that there is light for those who sit in darkness in our Lord's person and nature.

Mark right well who this Jesus Christ is.

He is in the constitution of his person both God and man, divine and human, equal with God and fellow with man.

Do you not see in this fact the love of God, that he should be willing to take humanity into union with himself?

If God becomes man, he does not hate men, but has love towards them.

Do you not see the suitability of Christ to deal with you, for he is like yourself a man, touched with the feeling of your infirmities;

of a human mother born, he hung at a woman's breast,

he suffered hunger and thirst and weariness, and, dead and buried in the tomb, he was partaker in our doom as well as our sorrow?

Jesus of Nazareth was most truly a man, he is bone of our bone and flesh of your flesh.

O sinner, look into the face of the man of sorrows and you must trust him.

Since he is also God, you therein see his power to carry on the work of salvation.

He touches you with the hand of his humanity, but he touches the Almighty with the hand of his Deity.

He is man, and feels your needs; he is God, and is able to supply them.

Is anything too tender for his heart of love?

Is anything too hard for his hand of power?

When the Lord himself, that made the heavens and digged the foundations of the earth, comes to be your Savior, there remains no difficulty in your being saved.

Omnipotence cannot know a difficulty, and, O sinner, to an omnipotent Savior it is not hard to save even you.

A look of faith will give you perfect pardon.

A touch of the hem of the Redeemer's garment will heal you at once.

Come, then, and trust the incarnate God.

Cast yourself into his arms at once.

There is light, moreover, in his offices, and, indeed, a brightness of glory which a little thought will soon perceive.

What are his offices? I cannot stay to mention a tithe of them, but one of them is that of Mediator.

Your soul longs to speak to God and find acceptance with him, but you are afraid to venture into his terrible presence.

I wonder not at your fear, for "even our God is a consuming fire."

But be of good comfort, the way of access is open, and there is One who will go in unto the King with you, and open his mouth on your behalf.

Jesus has interposed and filled the great gulf which yawned between the sinner and his righteous judge.

His blood has paved the crimson way; his cross has bridged each stream; his person is the highway for those who would draw near to God.

Now, as Christ Jesus is the Mediator between God and man, and you want one, take him and you will have light at once.

You desire, also, this day a sacrifice, to make atonement for your iniquities; that also you will find in Christ.

God must punish sin, every transgression must receive its just recompense of reward; but, lo, Christ has come, and as the scape-goat he has carried sin away; as the sin-offering he has removed transgression.

Is not this good news? But I hear you say that your sins are too many and great.

Do you then foolishly think that Christ is a sin-bearer for the innocent?

That would be ridiculous. Do you suppose that Christ bore little sins only?

That is to make him a little Savior. Beware of this.

Nay, but mountain sins, heaven-defying sins, were laid on him when he hung upon the tree, and for these he made effectual atonement.

Is there no light in all this?

Moreover, to mention only one other office, our Lord is an Intercessor.

Perhaps, one of your greatest difficulties is that you cannot pray.

You say, "I cannot put a dozen words together; if I groan, I fear I do not feel in my heart what I ought to feel."

Well, there is One who can pray for you if you cannot for yourself.

Give him your cause to plead, and do not doubt but that it shall succeed.

God grant you grace, as you see each office of Christ, to perceive that it has a bright side for sinners.

I doubt not, light streams continually from every part of the sun to cheer the worlds that revolve around it; so, from the whole of Christ, there issues forth comfort for poor and needy souls.

He delighteth in mercy.

He is a Savior and a great one.

He is all love, all tenderness, all pity, all goodness; and the very chief of sinners, if they do but see him, shall see light.

Once again, if you want light, think of his character, as the meek and lowly Savior.

Little children loved him; he called them and they willingly came, for he was meek and lowly of heart.

O sinner, could he refuse thee?

Do you think he could give you a hard word and send you about your business, if you were to seek mercy to day?

It could not be; it is not in the nature of him, who was both the Son of God and the Son of Man, ever to repel a heart that fain would cling to him.

Until he has once acted harshly to a coming sinner, you have no right to dream of his rejecting you, if you come to him.

Think for a minute of his life.

He was "separate from sinners," we are told, and yet it is elsewhere said of him, "this man receiveth sinners, and eateth with them." Friend of sinners was his name, and is still.

Think of that self-denying life spent among the sick and the sinful for their good.

And then think of his death, for here the light of grace is focused; the cross, like a burning-glass, concentrates the light and heat of Christ's love upon the sinner.

See him agonizing in the garden for sins that were not his own:

see him scourged with awful flagellations for transgressions in which he had no share:

in which he never was a participator, for in him was no sin.

It must be true that God can save me, if Christ has died in the stead of the guilty.

This argument has killed my unbelief.

I cannot disbelieve, when I see incarnate God suffering for the guilty, the just for the unjust, to bring them to God.

"Sinners! come, the Savior see,
Hands, feet, side, and temples view;
See him bleeding on the tree,
See his heart on fire for you!
View awhile, then haste away,
Find a thousand more, and say:
Come, ye sinners! come with me,
View him bleeding on the tree."

I wish it were in my power to convey the light which I see in the cross into the mental eyeballs of all my hearers, but I cannot; God the Holy Ghost must do it.

Yet, beloved, if ever you get light, it will be in this way: Christ must be a great light to you.

Nobody ever found light by raking in his own inward darkness; that is indeed seeking the living among the dead.

You may rake as long as ever you will among the embers of your depravity before you will find a spark of good there.

Away from self, away from your own resolutions, away from your own prayers, repentances, and faith; away to Christ on the cross must you look.

All your hope and help are laid on Immanual's shoulders.

You are nothing. Not a rag nor a thread of your own righteousness will do; Christ's robe of righteousness must cover you from head to foot.

Blow out your paltry candles, put out the sparks which you have vainly kindled, for behold the Sun is risen!

"Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee."

Ye want no other light than that of Jesus: dream of no other.

Give up self, give up self-hope, be in utter despair of anything that you can do, and now, whether you sink or swim, throw yourself into the sea of Christ's love: rest in him and you shall never perish, neither shall any pluck you from his hands.

"Cast your deadly 'doing' down,
Down at Jesus' feet,
Stand in him, in him alone,
Gloriously complete."

IV. But, lastly, we would say to every poor soul in darkness, you need be in darkness no longer; for LIGHT IS ALL AROUND YOU: it has already "sprung up."

What a mercy, my dear despairing hearer, that you are not in hell!

You might have been there: many no worse than you are there; and yet here you are in the land of hope.

This day God does not deal with you according to the law, but after the gospel fashion; you are not come to Sinai this morning, no burning mountain is before you, and no tones of thunder peal from it; you are come unto Mount Zion, where the mediator of the new covenant speaks peace and pardon.

I have no commission to curse you, but I have distinct authority from my Master to bid you come and receive his blessing.

On Zion's top to-day ye have come to the blood of sprinkling; you might have been called to the blood of your own execution!

No devils are around you, but an innumerable company of angels, who wish you well.

See that ye refuse not him that speaketh. Remember, dear hearers, that to-day the gospel command is sent to you all; you that are most despairing, you are bidden to believe in the Lord Jesus Christ.

"Prove that," say you.

I prove it thus: he bade his disciples go into all the world and preach the gospel to every creature; you are a creature, therefore we preach it to you. And what was the gospel?

Why, just this: "He that believeth and is baptised, shall be saved: he that believeth not shall be damned."

That gospel, then, comes to you—God commandeth all men, everywhere, to repent.

O what mercy it is that the light of the gospel shines around you still! Will you shut your eyes to it? I beseech you, do not so wickedly.

Moreover, the provisions of the gospel, which are full of light and love, are all around you at this moment.

If you will now believe in Christ Jesus, every sin that you have committed shall be forgiven you for his namesake; you shall be to God as though you had never sinned; the precious blood shall make you as white as snow.

"But that will not suffice," says one, "for God righteously demands obedience to his holy law, and I have not kept his commandments, and therefore am weighed in the balances and found wanting."

You shall have a perfect righteousness in one moment if you believe in Jesus, "even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works."

Happy is the man to whom Jesus Christ is made wisdom and righteousness, and he is so to every one that believeth." There is therefore now no condemnation to them which are in Christ Jesus."

"Ah," say you, "but I have a bad heart and an evil nature."

If thou believest, thy nature is changed already, "A new heart also will I give them, and a right spirit will I put within them."

"They shall also walk in my judgments, and observe my statutes, and do them."

He can change you so that you shall scarcely know yourself; you shall be a new creature in Christ Jesus; old things shall pass away and all things shall become new.

He will take away the heart of stone, and give you a heart of flesh.

"Alas," say you, "even this is not enough, for I shall never hold on in the ways of righteousness, but shall go back unto perdition."

Hear, O thou trembler, these gracious words: "I will put my fear in their hearts, and they shall not depart from; me."

And what saith our Lord himself? He saith, "They shall never perish, neither shall any pluck them out of my hand."

"The water that I shall give him shall be in him a well of water springing up unto everlasting life."

"But what, if I go astray," says one. Then he will heal your backslidings, receive you graciously, and love you freely. "He restoreth my soul."

He will not suffer even his wandering sheep to perish, but once again will he put them in the right way.

"Ah, but my soul-poverty is deep, and my wants will be too great."

How can you say this?

Is he not the God all sufficient?

Has the arm of the Lord waxed short!

Did he not furnish a table in the wilderness? Is it not written, "My God shall supply all your need?"

He shall cause all grace to abound towards you.

"Fear not thou worm Jacob, I will help thee, saith the Lord."

"Ah, but," saith one, "I shall surely be afraid to die, for I am afraid of it even now."

"He that liveth and believeth in me, though he were dead, yet shall he live." "When thou passest through the rivers, I will be with thee."

Death is swallowed up in victory.

Having loved his own which are in the world, he will love them to the end.

Thou shalt have such faith in dying moments that thou shalt say: "O death, where is thy sting? O grave, where is thy victory?"

"But you do not mean me," saith one. I mean you that sit in darkness, you that are ignorant, you that are depressed, you that have no good thing of your own, you that cannot help yourselves, you lost ones, you condemned ones, I mean you.

And this is God's message to you: "God sent not his Son into the world to condemn the world, but that the world through him might be saved."

"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus."

"He that believeth on him is not condemned." Oh, come, ye guilty; for he is ready to forgive you.

Come, ye filthy; the fountain is ready for your cleansing.

Come, ye sorrowful, since joy is prepared; his oxen and fatlings are killed, for all things are ready; come to the feast of love.

But I hear you say, "I must surely do something."

Have done with your doings, and take Christ's doings. "Oh, but I do not feel as I should."

ave done with your feelings: Christ's feelings on the cross must save you, not your own feelings.

"Oh, but I am so vile." He came to save the vile.

"Come, in all thy filthy garments,
Tarry not to cleanse or mend;
Come, in all thy destitution,
As thou art, and he'll befriend.
By the tempter's vain allurements,
Be no longer thou beguiled:
God the Father waits to own thee
As his dear adopted child."

"But I have been an adulterer, I have been a thief, I have been a whoremonger, and everything that is bad."

Be it so, yet it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.

All manner of sin and of blasphemy shall be forgiven unto men.

It is true that you are much worse then you think you are: you may tell me you are horribly bad, but you have no idea how bad you are: the hottest place in hell is your desert;

but it is to you the mercy is sent; to you, O man, to you, O woman, to you who have defiled yourself with all manner of unmentionable enormities, even to you, thus saith the Lord, "I have blotted out thy sins like a cloud and like a thief; cloud thy transgressions; return unto me and I will have mercy upon thee."

I cannot say more. I wish I had the power to speak, I was about to say, with the tongues of men and of angels, but I have such a blessed message to deliver to you, that I feel it need not goodly words, the message itself is all that is needed if the Spirit bless it.

Oh, do not reject it, I beseech you, you guilty ones! you despairing ones, do not turn from it, put not away from you the kingdom lest you prove yourselves unworthy, and bring upon yourselves wrath unto the uttermost.

If ye be willing and obedient, ye shall eat the good of the land. Receive the Lord Jesus as your Savior, now on the spot.

May God the Holy Spirit lead you to do this, for Jesus' sake. Amen.
--------------------------------------------------------------------------------
A Sermon
(No. 1010)
Delivered on Lord's-day Morning, September 10, 1871, by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington

2009-02-14T03:47:00.001-08:00

"She was healed immediately."—Luke 8:47.

One of the most touching and teaching of the Saviour's miracles is before us to-night.

The woman was very ignorant.

She imagined that virtue came out of Christ by a law of necessity, without His knowledge or direct will.

Moreover, she was a stranger to the generosity of Jesus' character, or she would not have gone behind to steal the cure which He was so ready to bestow.

Misery should always place itself right in the face of mercy.

Had she known the love of Jesus' heart, she would have said, "I have but to put myself where He can see me—His omniscience will teach Him my case, and His love at once will work my cure."

We admire her faith, but we marvel at her ignorance.

After she had obtained the cure, she rejoiced with trembling: glad was she that the divine virtue had wrought a marvel in her; but she feared lest Christ should retract the blessing, and put a negative upon the grant of His grace: little did she comprehend the fulness of His love!

We have not so clear a view of Him as we could wish; we know not the heights and depths of His love; but we know of a surety that He is too good to withdraw from a trembling soul the gift which it has been able to obtain.

But here is the marvel of it: little as was her knowledge, her faith, because it was real faith, saved her, and saved her at once.

There was no tedious delay—faith's miracle was instantaneous.

If we have faith as a grain of mustard seed, salvation is our present and eternal possession.

If in the list of the Lord's children we are written as the feeblest of the family, yet, being heirs through faith, no power, human or devilish, can eject us from salvation.

If we dare not lean our heads upon His bosom with John, yet if we can venture in the press behind Him, and touch the hem of his garment, we are made whole.

Courage, timid one! thy faith hath saved thee; go in peace. "Being justified by faith, we have peace with God."

Evening's Meditation
C. H. Spurgeon

Lord I pray in faith, only you will answer this prayer and I know that you hear me. I pray for linda, that you would grant her eternal salvation, that she would come to know you and that you would bring healing into her life. strengthen her and deliver her. I pray for kim that you would deliver her from her demons, that you would set her on a straight path. I ask that you would guide and nurture kristen in your ways Lord, send someone into her life to get her on the right path and going to church again, that she might develop a relationship with you. I pray for Nick that you would undo the damage that i did to him, i pray for randy that you would be the wife that you would want him to have. i ask for forgivness that i'm not better. iask for forgiveness that i am bitter and full of hate. i ask in Jesus name and i pray for shirleys salvation. and al.

2009-02-14T03:46:00.000-08:00

"And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life."—2 Kings 25:30.

Jehoiachin was not sent away from the king's palace with a store to last him for months, but his provision was given him as a daily pension.

Herein he well pictures the happy position of all the Lord's people.

A daily portion is all that a man really wants.

We do not need tomorrow's supplies; that day has not yet dawned, and its wants are as yet unborn.

The thirst which we may suffer in the month of June does not need to be quenched in February, for we do not feel it yet; if we have enough for each day as the days arrive we shall never know want.

Sufficient for the day is all that we can enjoy.

We cannot eat or drink or wear more than the day's supply of food and raiment; the surplus gives us the care of storing it, and the anxiety of watching against a thief.

One staff aids a traveller, but a bundle of staves is a heavy burden.

Enough is not only as good as a feast, but is all that the veriest glutton can truly enjoy.

This is all that we should expect; a craving for more than this is ungrateful.

When our Father does not give us more, we should be content with his daily allowance.

Jehoiachin's case is ours, we have a sure portion, a portion given us of the king, a gracious portion, and a perpetual portion.

Here is surely ground for thankfulness.

Beloved Christian reader, in matters of grace you need a daily supply.

You have no store of strength. Day by day must you seek help from above.

It is a very sweet assurance that a daily portion is provided for you.

In the word, through the ministry, by meditation, in prayer, and waiting upon God you shall receive renewed strength.

In Jesus all needful things are laid up for you. Then enjoy your continual allowance. Never go hungry while the daily bread of grace is on the table of mercy.

Mercy to the Undeserving

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Mercy to the Undeserving

He that trusteth in the Lord, mercy shall compass him about. (Psalm 32:10)

O fair reward of trust! My Lord, grant it me to the full!

The truster above all men feels himself to be a sinner; and lo, mercy is prepared for him: he knows himself to have no deservings, but mercy comes in and keeps house for him on a liberal scale.

O Lord, give me this mercy, even as I trust in Thee!

Observe, my soul, what a bodyguard thou hast!

As a prince is compassed about with soldiery, so art thou compassed about with mercy.

Before and behind, and on all sides, ride these mounted guards of grace.

We dwell in the center of the system of mercy, for we dwell in Christ Jesus.

O my soul, what an atmosphere dost thou breathe! As the air surrounds thee, even so does the mercy of thy Lord.

To the wicked there are many sorrows, but to thee there are so many mercies that thy sorrows are not worth mentioning.

David says, "Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart."

In obedience to this precept my heart shall triumph in God, and I will tell out my gladness.

As Thou hast compassed me with mercy, I will also compass Thine altars, O my God, with songs of thanksgiving!