"After I heard of your faith in the Lord Jesus, and love unto all the saints" (Eph. 1:15). Faith and love are the best evidences of a genuine conversion, for they are the fruits brought forth by the two principal graces communicated to us at the new birth. Faith is known by what it effects and produces. It was not the Ephesians’ first believing in Christ that the apostle alluded to, for he had witnessed that for himself, but rather the working and constancy of their faith of which he had heard—the influence it had on their daily walk. The faith of God’s elect is active in purifying the heart (Acts 15:9) by engaging it with holy objects. The faith of God’s elect brings forth good works (James 2:14-22), such as those described in Hebrews 11. This faith "overcometh the world" (1 John 5:4), enabling its possessor to resist the world’s seduction, scorn its principles and policy, and be "not of it" in his affections and ways.
Another mark of the faith of God’s elect is that it "worketh by love" (Gal. 5:6): love for the truth, for Christ, and for His redeemed. Faith is but an empty name if it does not fructify in love. Faith in Christ is only a delusion if it issues not in love for those who are His. Scripture is too plain on this point to admit any uncertainty: "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (1 John 4:20). Saving faith in Christ and spiritual love for all whom He loves are inseparably connected (see Col. 1:4; Philem. 5; 1 John 3:23). "We know that we have passed from death unto life, because we love the brethren" (1 John 3:14). If we love one saint as a "saint"—for what we see of Christ in him—we shall love all saints. Faith in Christ and love for His people are inseparable, and as one waxes or wanes so does the other. If my love for Christians is cooling (if I pray less for them and am less active in seeking to promote their highest good), my faith in Christ is increasing.
Friday, January 28, 2011
Thursday, January 27, 2011
Do You need Joy Today?
Joy in Jesus
"Rejoice evermore" (1 Thess. 5:16). It surely cannot be unsafe to do what God has commanded us. The Lord has placed no embargo on rejoicing. No, it is Satan who strives to make us hang up our harps. There is no precept in Scripture bidding us "Grieve in the Lord alway: and again I say, Grieve"; but there is an exhortation which bids us, "Rejoice in the Lord, O ye righteous: for praise is comely for the upright" (Ps. 33:1). Reader, if you are a real Christian (and it is high time you tested yourself by Scripture and made sure of this point), then Christ is yours, all that is in Him is yours. He bids you "Eat, O friends; drink, yea, drink abundantly, O beloved" (Song of Sol. 5:1): the only sin you may commit against His banquet of love is to stint yourself. "Let your soul delight itself in fatness"(Isa. 55:2) is spoken not to those already in heaven but to saints still on earth. This leads us to say that:
1. We profit from the Word when we perceive that joy is a duty. "Rejoice in the Lord alway: and again I say, Rejoice" (Phil. 4:4). The Holy Spirit here speaks of rejoicing as a personal, present and permanent duty for the people of God to carry out. The Lord has not left it to our option whether we should be glad or sad, but has made happiness an obligation. Not to rejoice is a sin of omission. Next time you meet with a radiant Christian, do not chide him, ye dwellers in Doubting Castle, but chide yourselves; instead of being ready to call into question the Divine spring of his mirth, judge yourself for your doleful state.
It is not a carnal joy which we are here urging, by which we mean a joy which comes from carnal sources. It is useless to seek joy in earthly riches, for frequently they take to themselves wings and fly away. Some seek their joy in the family circle, but that remains entire for only a few years at most. No, if we are to "rejoice evermore" it must be in an object that lasts for evermore. Nor is it a fanatical joy we have reference to. There are some with an excitable nature who are happy only when they are half out of their minds; but terrible is the reaction. No, it is an intelligent, steady, heart delight in God Himself. Every attribute of God, when contemplated by faith, will make the heart sing. Every doctrine of the Gospel, when truly apprehended, will call forth gladness and praise.
Joy is a matter of Christian duty. Perhaps the reader is ready to exclaim, My emotions of joy and sorrow are not under my control; I cannot help being glad or sad as circumstances dictate. But we repeat, "Rejoice in the Lord" is a Divine command, and to a large extent obedience to it lies in one’s own power. I am responsible to control my emotions. True I cannot help being sorrowful in the presence of sorrowful thoughts, but I can refuse to let my mind dwell upon them. I can pour out my heart for relief unto the Lord, and cast my burden upon Him. I can seek grace to meditate upon His goodness, His promises, the glorious future awaiting me. I have to decide whether I will go and stand in the light or hide among the shadows. Not to rejoice in the Lord is more than a misfortune, it is a fault which needs to be confessed and forsaken.
"Rejoice evermore" (1 Thess. 5:16). It surely cannot be unsafe to do what God has commanded us. The Lord has placed no embargo on rejoicing. No, it is Satan who strives to make us hang up our harps. There is no precept in Scripture bidding us "Grieve in the Lord alway: and again I say, Grieve"; but there is an exhortation which bids us, "Rejoice in the Lord, O ye righteous: for praise is comely for the upright" (Ps. 33:1). Reader, if you are a real Christian (and it is high time you tested yourself by Scripture and made sure of this point), then Christ is yours, all that is in Him is yours. He bids you "Eat, O friends; drink, yea, drink abundantly, O beloved" (Song of Sol. 5:1): the only sin you may commit against His banquet of love is to stint yourself. "Let your soul delight itself in fatness"(Isa. 55:2) is spoken not to those already in heaven but to saints still on earth. This leads us to say that:
1. We profit from the Word when we perceive that joy is a duty. "Rejoice in the Lord alway: and again I say, Rejoice" (Phil. 4:4). The Holy Spirit here speaks of rejoicing as a personal, present and permanent duty for the people of God to carry out. The Lord has not left it to our option whether we should be glad or sad, but has made happiness an obligation. Not to rejoice is a sin of omission. Next time you meet with a radiant Christian, do not chide him, ye dwellers in Doubting Castle, but chide yourselves; instead of being ready to call into question the Divine spring of his mirth, judge yourself for your doleful state.
It is not a carnal joy which we are here urging, by which we mean a joy which comes from carnal sources. It is useless to seek joy in earthly riches, for frequently they take to themselves wings and fly away. Some seek their joy in the family circle, but that remains entire for only a few years at most. No, if we are to "rejoice evermore" it must be in an object that lasts for evermore. Nor is it a fanatical joy we have reference to. There are some with an excitable nature who are happy only when they are half out of their minds; but terrible is the reaction. No, it is an intelligent, steady, heart delight in God Himself. Every attribute of God, when contemplated by faith, will make the heart sing. Every doctrine of the Gospel, when truly apprehended, will call forth gladness and praise.
Joy is a matter of Christian duty. Perhaps the reader is ready to exclaim, My emotions of joy and sorrow are not under my control; I cannot help being glad or sad as circumstances dictate. But we repeat, "Rejoice in the Lord" is a Divine command, and to a large extent obedience to it lies in one’s own power. I am responsible to control my emotions. True I cannot help being sorrowful in the presence of sorrowful thoughts, but I can refuse to let my mind dwell upon them. I can pour out my heart for relief unto the Lord, and cast my burden upon Him. I can seek grace to meditate upon His goodness, His promises, the glorious future awaiting me. I have to decide whether I will go and stand in the light or hide among the shadows. Not to rejoice in the Lord is more than a misfortune, it is a fault which needs to be confessed and forsaken.
Wednesday, January 26, 2011
Bible Study in Faith
Arthur W. Pink
"But without faith it is impossible to please Him" - Hebrews 11 :6
"But the Word preached did not profit them, not being mixed with faith in that heard it," - Hebrews 4:2
The linking together of these verses shows us the worthlessness of all religious activities where faith be lacking. The outward exercise may be performed diligently and correctly, but unless faith be in operation God is not honored and the soul is not profited. Faith draws out the heart unto God, and faith it is which receives from God; not a mere intellectual assent to what is revealed in Holy Writ, but a supernatural principle of grace which lives upon the God of Scripture. This, the natural man, no matter how religious or orthodox he be, has not; and no labours of his, no act of his will, can acquire it. It is the sovereign gift of God.
Faith must be operative in all the exercises of the Christian if God is to he glorified and he is to be edified. First, in the reading of the Word: "But these are written, that ye might believe" (John 20:31). Second, in listening to the preaching of God’s servants: "The hearing of faith" (Gal. 3:2). Third, in praying: "Let him ask in faith, nothing wavering" (Jas. 1:6). Fourth, in our daily life: "For we walk by faith, not by sight" (2 Cor. 5:7); "the life which I now live in the flesh I live by the faith of the Son of God" (Gal. 2:20). Fifth, in our exit from this world: "These all died in faith" (Heb. 11:13). What the breath is to the body, faith is to the soul; for one who is destitute of faith to seek to perform spiritual actions, is like putting a spring within a wooden dummy and making it go through mechanical motions.
Now an unregenerate professor may read the Scriptures and yet have no spiritual faith. Just as the devout Hindu peruses the Upanishads and the Mohammedan his Koran, so many "Christian" countries take up the study of the Bible, and yet have no more of the life of God in their souls than have their heathen brethren. Thousands in this land read the Bible, believe in its Divine authorship, and become more or less familiar with its contents. A mere professor may read several chapters every day, and yet never appropriate a single verse. But faith applies God’s Word: it applies his fearful threatenings, and trembles before them; it applies His solemn warnings, and seeks to heed them; it applies His precepts, and cries unto Him for grace to walk in them.
It is the same in listening to the Word preached. A carnal professor will boast of having attended this conference and that, of having heard this famous teacher and that renowned preacher, and be no better off in his soul than if he had never heard any of them. He may listen to two sermons every Sunday, and fifty years hence be as dead spiritually as he is today. But the regenerated soul appropriates the message and measures himself by what he hears. He is often convicted of his sins and made to mourn over them. He tests himself by God’s standard, and feels that he comes so far short of what he ought to be, that he sincerely doubts the honesty of his own profession. The Word pierces him, like a two-edged sword, and causes him to cry, "O wretched man that I am!"
So in prayer. The mere professor often makes the humble Christian feel ashamed of himself. The carnal religionist who has "the gift of the gab" is never at a loss for words: sentences flow from his lips as readily as do the waters of a babbling brook; verses of Scripture seem to run through his mind as freely as flour passes though a sieve. Whereas the poor burdened child of God is often unable to do any more than cry "God be merciful to me a sinner." Ah, my friends, we need to distinguish sharply between a natural aptitude for "making" nice prayers and the spirit of true supplication: the one consists merely of words, the other of "groanings which cannot be uttered"; the one is acquired by religious education, the other is wrought in the soul by the Holy Spirit.
Thus it is too in conversing about the things of God. The frothy professor can talk glibly and often orthodoxly of "doctrines," yes, and of worldly things, too: according to his mood, or according to his audience, so is his theme. But the child of God, while being swift to hear that which is unto edification, is "slow to speak." Ah, my reader, beware of talkative people; a drum makes a lot of noise but it is hollow inside! "Most men will proclaim every one his own goodness; but a faithful man who can find?" (Prov. 20:6). When a saint of God does open his lips about spiritual matters, it is to tell of what the Lord, in His infinite mercy, has done for him; but the carnal religionist is anxious for others to know what he is "doing for the Lord."
The difference is just as real between the genuine Christian and the nominal Christian in connection with their daily lives: while the latter may appear outwardly righteous, yet within they are "full of hypocrisy and iniquity" (Matthew 23:28). They will put on the skin of a real sheep, but in reality they are "wolves in sheeps’ clothing." But God’s children have the nature of sheep, and learn of Him who is "meek and lowly in heart," and, as the elect of God, they put on "mercies, kindness, humbleness of mind, meekness, longsuffering" (Col. 3:12). They are in private what they appear in public. They worship God in spirit and in truth, and have been made to know wisdom in the hidden parts of the heart.
So it is on their passing out of this world. An empty professor may die as easily and as quietly as he lived deserted by the Holy Spirit, undisturbed by the Devil; as the psalmist says, "there are no bands in their death" (73:4). But this is very different from the end of one whose deeply ploughed and consciously-defiled conscience has been "sprinkled" with the precious blood of Christ: "Mark the perfect man, and behold the upright: for the end of that man is peace" (Ps. 37:37) yes, a peace which "passeth all understanding": Having lived the life of the righteous, he dies "the death of the righteous" (Num. 23:10).
And what is it which distinguishes the one character from the other, wherein lies the difference between the genuine Christian and he who is one in name only? This: a God-given, Spirit-wrought faith in the heart. Not a mere head-knowledge and intellectual assent to the Truth, but a living, spiritual, vital principle in the heart—a faith which "purifies the heart" (Acts 15:9), which "worketh by love" (Gal. 5:6), which "overcometh the world" (1 John 5:4). Yes, a faith which is Divinely sustained amidst trials within and opposition without; a faith which exclaims "though He slay me, yet will I trust in Him" (Job 13:15).
True, this faith is not always in exercise, nor is it equally strong at all times. The favored possessor of it must be taught by painful experience that as he did not originate it neither can he command it; therefore does he turn unto its Author, and say, "Lord I believe, help Thou mine unbelief." And then it is that, when reading the Word he is enabled to lay hold of its precious promises; that when bowing before the Throne of Grace, he is enabled to cast his burden upon the Lord; that when he rises to go about his temporal duties, he is enabled to lean upon the everlasting arms; and that when he is called upon to pass through the valley of the shadow of death, he triumphantly cries "I will fear no evil for Thou art with me." "Lord, increase our faith.
"But without faith it is impossible to please Him" - Hebrews 11 :6
"But the Word preached did not profit them, not being mixed with faith in that heard it," - Hebrews 4:2
The linking together of these verses shows us the worthlessness of all religious activities where faith be lacking. The outward exercise may be performed diligently and correctly, but unless faith be in operation God is not honored and the soul is not profited. Faith draws out the heart unto God, and faith it is which receives from God; not a mere intellectual assent to what is revealed in Holy Writ, but a supernatural principle of grace which lives upon the God of Scripture. This, the natural man, no matter how religious or orthodox he be, has not; and no labours of his, no act of his will, can acquire it. It is the sovereign gift of God.
Faith must be operative in all the exercises of the Christian if God is to he glorified and he is to be edified. First, in the reading of the Word: "But these are written, that ye might believe" (John 20:31). Second, in listening to the preaching of God’s servants: "The hearing of faith" (Gal. 3:2). Third, in praying: "Let him ask in faith, nothing wavering" (Jas. 1:6). Fourth, in our daily life: "For we walk by faith, not by sight" (2 Cor. 5:7); "the life which I now live in the flesh I live by the faith of the Son of God" (Gal. 2:20). Fifth, in our exit from this world: "These all died in faith" (Heb. 11:13). What the breath is to the body, faith is to the soul; for one who is destitute of faith to seek to perform spiritual actions, is like putting a spring within a wooden dummy and making it go through mechanical motions.
Now an unregenerate professor may read the Scriptures and yet have no spiritual faith. Just as the devout Hindu peruses the Upanishads and the Mohammedan his Koran, so many "Christian" countries take up the study of the Bible, and yet have no more of the life of God in their souls than have their heathen brethren. Thousands in this land read the Bible, believe in its Divine authorship, and become more or less familiar with its contents. A mere professor may read several chapters every day, and yet never appropriate a single verse. But faith applies God’s Word: it applies his fearful threatenings, and trembles before them; it applies His solemn warnings, and seeks to heed them; it applies His precepts, and cries unto Him for grace to walk in them.
It is the same in listening to the Word preached. A carnal professor will boast of having attended this conference and that, of having heard this famous teacher and that renowned preacher, and be no better off in his soul than if he had never heard any of them. He may listen to two sermons every Sunday, and fifty years hence be as dead spiritually as he is today. But the regenerated soul appropriates the message and measures himself by what he hears. He is often convicted of his sins and made to mourn over them. He tests himself by God’s standard, and feels that he comes so far short of what he ought to be, that he sincerely doubts the honesty of his own profession. The Word pierces him, like a two-edged sword, and causes him to cry, "O wretched man that I am!"
So in prayer. The mere professor often makes the humble Christian feel ashamed of himself. The carnal religionist who has "the gift of the gab" is never at a loss for words: sentences flow from his lips as readily as do the waters of a babbling brook; verses of Scripture seem to run through his mind as freely as flour passes though a sieve. Whereas the poor burdened child of God is often unable to do any more than cry "God be merciful to me a sinner." Ah, my friends, we need to distinguish sharply between a natural aptitude for "making" nice prayers and the spirit of true supplication: the one consists merely of words, the other of "groanings which cannot be uttered"; the one is acquired by religious education, the other is wrought in the soul by the Holy Spirit.
Thus it is too in conversing about the things of God. The frothy professor can talk glibly and often orthodoxly of "doctrines," yes, and of worldly things, too: according to his mood, or according to his audience, so is his theme. But the child of God, while being swift to hear that which is unto edification, is "slow to speak." Ah, my reader, beware of talkative people; a drum makes a lot of noise but it is hollow inside! "Most men will proclaim every one his own goodness; but a faithful man who can find?" (Prov. 20:6). When a saint of God does open his lips about spiritual matters, it is to tell of what the Lord, in His infinite mercy, has done for him; but the carnal religionist is anxious for others to know what he is "doing for the Lord."
The difference is just as real between the genuine Christian and the nominal Christian in connection with their daily lives: while the latter may appear outwardly righteous, yet within they are "full of hypocrisy and iniquity" (Matthew 23:28). They will put on the skin of a real sheep, but in reality they are "wolves in sheeps’ clothing." But God’s children have the nature of sheep, and learn of Him who is "meek and lowly in heart," and, as the elect of God, they put on "mercies, kindness, humbleness of mind, meekness, longsuffering" (Col. 3:12). They are in private what they appear in public. They worship God in spirit and in truth, and have been made to know wisdom in the hidden parts of the heart.
So it is on their passing out of this world. An empty professor may die as easily and as quietly as he lived deserted by the Holy Spirit, undisturbed by the Devil; as the psalmist says, "there are no bands in their death" (73:4). But this is very different from the end of one whose deeply ploughed and consciously-defiled conscience has been "sprinkled" with the precious blood of Christ: "Mark the perfect man, and behold the upright: for the end of that man is peace" (Ps. 37:37) yes, a peace which "passeth all understanding": Having lived the life of the righteous, he dies "the death of the righteous" (Num. 23:10).
And what is it which distinguishes the one character from the other, wherein lies the difference between the genuine Christian and he who is one in name only? This: a God-given, Spirit-wrought faith in the heart. Not a mere head-knowledge and intellectual assent to the Truth, but a living, spiritual, vital principle in the heart—a faith which "purifies the heart" (Acts 15:9), which "worketh by love" (Gal. 5:6), which "overcometh the world" (1 John 5:4). Yes, a faith which is Divinely sustained amidst trials within and opposition without; a faith which exclaims "though He slay me, yet will I trust in Him" (Job 13:15).
True, this faith is not always in exercise, nor is it equally strong at all times. The favored possessor of it must be taught by painful experience that as he did not originate it neither can he command it; therefore does he turn unto its Author, and say, "Lord I believe, help Thou mine unbelief." And then it is that, when reading the Word he is enabled to lay hold of its precious promises; that when bowing before the Throne of Grace, he is enabled to cast his burden upon the Lord; that when he rises to go about his temporal duties, he is enabled to lean upon the everlasting arms; and that when he is called upon to pass through the valley of the shadow of death, he triumphantly cries "I will fear no evil for Thou art with me." "Lord, increase our faith.
Tuesday, January 25, 2011
Blessed is The Lord
"Blessed be the God and Father." That those words signify an act of prayer is clear from many passages. "I will bless the LORD at all times: his praise shall continually be in my mouth" (Ps. 34:1). "Thus will I bless thee while I live: I will lift up my hands in thy name" (Ps. 63:4; cf. 1 Tim. 2:8). "Sing unto the LORD, bless his name" (Ps. 96:2). "Lift up your hands in the sanctuary, and bless the LORD" (Ps. 134:2). To bless God is to adore Him, to acknowledge His excellency, to express the highest veneration and gratitude. To bless God is to render Him the homage of our hearts as the Giver of every good and perfect gift. The three principal branches of prayer are humiliation, supplication, and adoration. Included in the first is confession of sin; in the second, making known our requests and interceding on behalf of others; in the third, thanksgiving and praise. Paul’s action here is a summons to all believers to unite with him in magnifying the Source of all our spiritual blessings: "Adored be God the Father."
Monday, January 24, 2011
The Love of God
2 THESSALONIANS 3:5
And the Lord God direct your hearts into the Love of God, and into the patient waiting for Christ.
One principal part of the apostle’s design in writing this epistle was to satisfy some persons in this church, who were shaken in mind, and troubled, as though The day of Christ was at hand. He assures them, therefore, in the second chapter, that it was not; for there were several things to he done previous thereunto: such as the removal of the Roman empire; the great apostasy that was to befall the churches; and the setting up the man of sin, the Papal Antichrist. He therefore exhorts them to steadfastness in the doctrines of the gospel; and wishes them a great many good things. In the beginning of this chapter, he desires them to pray for him, and the rest of the ministers of the gospel; hints what he would have them pray for, and the reason why. Finally, brethren, pray for us; that the word of the Lord may have free course, and be glorified; that we may be delivered from unreasonable and wicked men; for all men have not faith. And then, for their comfort, expresses his assurance of their final perseverance. But the Lord is faithful, who shall establish you, and keep you from evil. As also, his great confidence of their cheerful and universal obedience to the commands of God, saying, And we have confidence in the Lord, touching you, that ye both do, and will do, the things which we command you. In order to which, he puts up a prayer for them, in the words of the text. The Lord direct your hearts, &c. So that the words are a prayer of the apostle consisting of two petitions, namely, That the Lord would direct their hearts into the Love of God. And, that the same Lord would also direct their hearts into the patient waiting for Christ. It is the former of these that shall insist upon at this time. In order to explain which, I shall make the following enquiries,
I. What are we to understand by the Love of God.
II. What it is to have our hearts directed into it.
III. Who this Lord is, who is prayed unto to do this for us. And,
IV. What is the great usefulness of having our hearts so directed.
I. What we are to understand by the Love of God. This may be understood either actively or passively.
And the Lord God direct your hearts into the Love of God, and into the patient waiting for Christ.
One principal part of the apostle’s design in writing this epistle was to satisfy some persons in this church, who were shaken in mind, and troubled, as though The day of Christ was at hand. He assures them, therefore, in the second chapter, that it was not; for there were several things to he done previous thereunto: such as the removal of the Roman empire; the great apostasy that was to befall the churches; and the setting up the man of sin, the Papal Antichrist. He therefore exhorts them to steadfastness in the doctrines of the gospel; and wishes them a great many good things. In the beginning of this chapter, he desires them to pray for him, and the rest of the ministers of the gospel; hints what he would have them pray for, and the reason why. Finally, brethren, pray for us; that the word of the Lord may have free course, and be glorified; that we may be delivered from unreasonable and wicked men; for all men have not faith. And then, for their comfort, expresses his assurance of their final perseverance. But the Lord is faithful, who shall establish you, and keep you from evil. As also, his great confidence of their cheerful and universal obedience to the commands of God, saying, And we have confidence in the Lord, touching you, that ye both do, and will do, the things which we command you. In order to which, he puts up a prayer for them, in the words of the text. The Lord direct your hearts, &c. So that the words are a prayer of the apostle consisting of two petitions, namely, That the Lord would direct their hearts into the Love of God. And, that the same Lord would also direct their hearts into the patient waiting for Christ. It is the former of these that shall insist upon at this time. In order to explain which, I shall make the following enquiries,
I. What are we to understand by the Love of God.
II. What it is to have our hearts directed into it.
III. Who this Lord is, who is prayed unto to do this for us. And,
IV. What is the great usefulness of having our hearts so directed.
I. What we are to understand by the Love of God. This may be understood either actively or passively.
Sunday, January 23, 2011
Praise God Today
Psalm 42
1As the hart panteth after the water brooks, so panteth my soul after thee, O God.
2My soul thirsteth for God, for the living God: when shall I come and appear before God?
3My tears have been my meat day and night, while they continually say unto me, Where is thy God?
4When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
5Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.
6O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
7Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.
8Yet the LORD will command his lovingkindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life.
9I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?
10As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
11Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my Go
Old Testament
The God with whom we have to do, is a God of awful majesty. The universal and absolute sovereignty of a holy God would be too terrible for us even to think of, were it not exercised by his Son from a mercy-seat; but now it is only terrible to the workers of iniquity. While his people express confidence and joy, and animate each other in serving him, let sinners submit to his authority, and accept his salvation. Jesus Christ shall subdue the Gentiles; he shall bring them as sheep into the fold, not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power. Also it speaks of his giving them rest and settlement. Apply this spiritually; the Lord himself has undertaken to be the inheritance of his people. It shows the faith and submission of the saints. This is the language of every gracious soul, The Lord shall choose my inheritance for me; he knows what is good for me better than I do.
1As the hart panteth after the water brooks, so panteth my soul after thee, O God.
2My soul thirsteth for God, for the living God: when shall I come and appear before God?
3My tears have been my meat day and night, while they continually say unto me, Where is thy God?
4When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
5Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.
6O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
7Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.
8Yet the LORD will command his lovingkindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life.
9I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?
10As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
11Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my Go
Old Testament
The God with whom we have to do, is a God of awful majesty. The universal and absolute sovereignty of a holy God would be too terrible for us even to think of, were it not exercised by his Son from a mercy-seat; but now it is only terrible to the workers of iniquity. While his people express confidence and joy, and animate each other in serving him, let sinners submit to his authority, and accept his salvation. Jesus Christ shall subdue the Gentiles; he shall bring them as sheep into the fold, not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power. Also it speaks of his giving them rest and settlement. Apply this spiritually; the Lord himself has undertaken to be the inheritance of his people. It shows the faith and submission of the saints. This is the language of every gracious soul, The Lord shall choose my inheritance for me; he knows what is good for me better than I do.
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Scripture: Psalm 100 (New International Version) Psalm 100 A psalm. For giving thanks. 1 Shout for joy to the LORD, all the earth. 2 Worsh... -
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