"...You may have gone to your bed, sick at heart, "weary, and worn, and sad," and you wake in the morning ready for anything. Perhaps, in the middle of the night, you awake, and the visitations of God are manifested to you, and you feel as happy as if everything went the way you would like it to go. Nay, you shall be more happy that everything should cross you than that everything should please you, if it be God's sweet will. You feel a sudden strengthening of your spirit, so that you are perfectly resigned, satisfied, prepared, and ready."



The Cure for a Weak Heart
Biblical Illustrator

Psalm 31:24
Be of good courage, and he shall strengthen your heart, all you that hope in the LORD.

I. AN APPROVED COMPANY. The text is addressed to —

1. Men of hope. They have not yet entered into possession of their full inheritance; they have a hope which is looking out for something better on before; they have a living hope which peers into the future beyond even the dark river of death, a hope with eyes so bright that it seeth things invisible to others, and gazes upon glories which the unaided human eye has never beheld. Have you this good hope?

2. They hope for good things, for this is implied when the psalmist speaks of those that hope in the Lord, for no man hopes for evil things whose hope is in the Lord.

3. If you are the persons spoken of in the text, this hope of yours is rooted, and grounded, and stablished in the Lord: "all ye that hope in the Lord." You have not a hope apart from the ever-blessed Father, Son, and Holy Ghost.

4. Some of them do not get much beyond hope, "All ye that hope in the Lord." This passage picks up the hindermost, it seems to come, like the men with the ambulance, to look after the wounded, and carry them on at the same pace as those who march in the fulness of their strength.

II. There is AN OCCASIONAL WEAKNESS apparent in many of those that hope in the Lord.

1. It is a dangerous weakness, for it is a weakness of the heart. They lose their courage, their joy departs from them, and they become timorous and fearful.

2. This weakness occurs on many occasions.

(1) In the battle of life.

(2) In times of temptation.

(3) In the midst of great labour for the Lord.The best of men are but men at the best; and, therefore, who wonders if their heart sometimes faileth them in the day of suffering, in the hour of battle, or under the broiling sun, when they are labouring for their Lord?

3. If this weakness of the heart should continue, it will be very injurious.

(1) At the present time, I believe that it restricts enterprise.

(2) It endangers the success of the best workers.

(3) It pleads many excuses.

III. A SEASONABLE EXHORTATION. I like the way this is put. It is not alone, "Be of good courage"; there is an "and" with it: "and he shall strengthen your heart." At the same time, the exhortation is not omitted. It does not say, "He shall comfort your heart, therefore you need do nothing." They err from the Scriptures who make the grace of God a reason for doing nothing; it is the reason for doing everything.

1. If you want to get out of diffidence, and timidity, and despondency, you must rouse yourselves up. Do not sit still, and rub your eyes, and say, "I cannot help it, I must always be dull like this." You must not be so; in the name of God, you are commanded in the text to "be of good courage."

2. Do you not think that your God deserves to be trusted? What has He ever done that you should doubt Him?

3. If thou art not of good courage, what will happen to thee? I would not have you deserve the coward's doom, and speak of it as "retiring." No, get not into that class; be thou rather like that soldier of Alexander, who was always to the front, and the reason was that he bore about with him what was thought to be an incurable disease, and he suffered so much pain that he did not care whether he lived or died. Alexander took great pains to have him healed, and when he was quite well, he never exposed his precious life to any risk again. Oh, I would rather that you should be stung into courage by excessive pain than that you should be healed into cowardice! Christ ought not to be served by feather-bed soldiers.

IV. A CHEERING PROMISE. "He shall strengthen your heart." God alone can do this.

1. Sometimes by gracious providences.

2. By the kindly fellowship of friends.

3. By a precious promise.

4. Beside all that, God the Holy Spirit has a secret way of strengthening the courage of God's people, which none of us can explain. Have you never felt it? You may have gone to your bed, sick at heart, "weary, and worn, and sad," and you wake in the morning ready for anything. Perhaps, in the middle of the night, you awake, and the visitations of God are manifested to you, and you feel as happy as if everything went the way you would like it to go. Nay, you shall be more happy that everything should cross you than that everything should please you, if it be God's sweet will. You feel a sudden strengthening of your spirit, so that you are perfectly resigned, satisfied, prepared, and ready.

( C. H. Spurgeon )

The Coming of Christ
T. Dwight, D. D.
Luke 12:35-40
Let your loins be girded about, and your lights burning;…


I. THE PERSONS TO WHOM THE COMMAND WAS ADDRESSED WERE ORIGINALLY THE AUDIENCE TO WHICH OUR SAVIOUR WAS SPEAKING. These, as St. Luke informs us, were an innumerable multitude of people, gathered, as it would seem, to hear him preach the gospel. A part of them were His disciples, a part of them were His enemies, and a part, probably including the greatest number, could scarcely have known anything of Him, unless by report. To all these classes of men the command is addressed in the written gospel. To him who reads it, and to him who hears it, it is addressed alike; and that whether he be a Christian, or a sinner, acquainted with Christ, or unacquainted.

II. IN EXAMINING THE COMMAND ITSELF, I SHALL BRIEFLY MENTION — First, What that is for which we are to be ready; and — Secondly, What is included in being ready. First, We are required to be ready for the coming of Christ. There are several senses in which this phrase may be fairly understood, as used in the Scriptures.

(1) When it is applied to individuals it particularly denotes the day of death. Death to every man is the time in which Christ will come, which will terminate every man's probation, and put an end to the necessity and duty of watching, so solemnly enjoined in the text.

(2) We are also required to be ready for the judgment;

(3) and for eternity. Secondly, I will now proceed to inquire what is included in being ready.

1. Profaners of the Lord's Day are not ready for the coming of Christ.

2. Prayerless persons are not ready for the coming of Christ.

3. Those who do not profess the religion of Christ, and enter into His covenant, are not not ready for His coming.

4. Those persons also are unprepared for the coming of Christ who prefer the world to Him.

5. All persons are unprepared for the coming of Christ who have hitherto put off their repentance to a future season.

6. All those persons also are unready for the coming of Christ who in their schemes of reformation reserve to themselves the indulgence of some sinful disposition, or the perpetration of some particular sin.

7. Those also are unready for the coming of Christ who do not continually and solemnly converse with death, judgment, and eternity.

8. Careless Christians are also unprepared for the coming of Christ.

III. I WILL NOW PROCEED TO THE CONSIDERATION OF THE REASON BY WHICH THE DUTY OF PREPARING OURSELVES FOR THE COMING OF CHRIST IS ENFORCED IN THE TEXT — "For the Son of Man cometh in an hour when ye think not." How solemnly ought we to remember that death will not wait for our wishes, that the judgment is now hastening, that eternity is at the door? Disease, unperceived, may now be making progress in our veins, and may be preparing, without a suspicion on our part, to hurry us to the grave. How absurd, how deceitful, how fatal is our procrastination!

(T. Dwight, D. D.)

Preparation for Death and Judgment

C. H. Spurgeon.
Luke 12:35-40
Let your loins be girded about, and your lights burning;…
To die! This is the sure end of earthly life. However long our life may be, it must terminate in death. We may struggle as we will, but the stream of time is carrying us onwards, and we must be swept away; strong swimmers though we be, we cannot contend against the flood, but onward we must go, each day bearing us upon its bosom to the boundless Sea of Eternity. Since then, death is so certain to each of us, what is it to die? To die is to stand in the presence of the King of kings. Is no preparation required to appear before the Majesty of Heaven? And to die is not only to appear before the King, but to stand before a Judge. Moreover, to die is to stamp our lot with eternity. Now if we look at death in this light, as appearing before a King, as standing before a Judge, and as the settling and consolidation of our future existence, what arguments might we draw from these facts that we should be "ready also." Many men say, "Oh! when I come to die I shall say, 'Lord, have mercy upon me'; and will then get ready to go to heaven." Dressing for heaven, my friends, is not done quite so rapidly as that. Besides, how do you know that even five minutes will ever be given to you? I have heard of such a man, who often made it his boast that he would so prepare for heaven; but, alas I coming home one night, drunk, his horse leaped the parapet of a bridge, and he was heard cursing as he descended to his doom. Such may be your lot; sudden death may smite you, and there will be no time for preparation — there will be no time for you to prepare to meet your God. And now what is the preparation that we require to make? If death be what I have said it is, it is needful that we should be prepared for it; but what is- the preparation? My hearers, there are two things necessary before a man can face his God without fear. The first is, that his sins should be pardoned. When an unpardoned sinner shall come into the presence of God, he shall not stand in the Judgment, for the burning wrath of God shall consume him like stubble. "Depart" — says God — "depart, ye cursed; ye have lived in sin against Me; go and reap the harvest ye have sowed; inherit the reward of your own works." Sin unpardoned clothes a man with rags; and shall a man stand in rags before the King of Heaven? Sin unpardoned defiles a man with filth and loathsomeness; and shall filth and loathsomeness appear before perfection, or blackness stand in the presence of light and purity? Sin unpardoned makes man an enemy of God, and God an enemy of man. Sinners, lay hold of Christ. Ye doves, ye who are timid, and fear the tempest of God, hide yourselves in the cleft of the Rock of Ages, so shall ye be sheltered in the day of the fierce anger of the Lord. Now, as I have said, the first thing necessary for salvation is pardon of sin, and that is to be had through faith in Christ. But, secondly, even if a man's sins are pardoned, he would not be prepared to die if his nature were not renewed. If you could blot out all your sins in a moment, and if it could be possible for you to go to heaven just as you are, you could not be happy there; because heaven is a prepared place for a prepared people. An unconverted man in heaven would be like a fish out of water — he would be wholly out of his element. Holy Mr. Whitfield used to say, that if an ungodly man could go to heaven as he is, he would be so miserable there that he would ask to be allowed to run to hell for shelter! Ye who find our places of worship dreary prisons, and Sundays dull days, how could you bear everlasting worship? How could you bear to have eternal Sabbaths, and continual songs of praises morning, noon, and night? Why, you would say, "Let me out; Gabriel, let me out; this is not the place for me; let me be gone; I am not happy here." Verily, verily I say unto you, ye must be born again. Well, cries one, "I will change my nature." My dear friends, you cannot do it; you may alter your habits, but your nature you cannot; there is only One that can alter nature, and that is the Holy Spirit. Christ blots out sin, and the Holy Spirit renews the heart. You may reform, but that will not take you to heaven. It is not being reformed; it is being reborn; made new creatures in Christ Jesus.

(C. H. Spurgeon.)

And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me.
Luke 9:23

The Daily Cross
Essex Congregational Remembrancer
I. It is an INSTRUCTIVE command. Divine commands teach as well as prescribe; and this command teaches —

1. That the Christian's path in this life is one of continued trial.

2. This command teaches that continued trial arises from the opposition of self to the will of God. The Saviour's words evidently imply this; showing that the daily bearing of the cross chiefly consists in the daily denying of self.

3. We are taught by this command that the daily trial must not be passively endured merely, but readily borne. Heathen philosophers of old could declaim on the folly of repining under troubles which could neither be prevented nor escaped.

4. This command teaches us that the taking up the daily cross is one eminent and distinguishing mark of true discipleship. "Follow Me," He saith; "not in speaking with the tongues of men and of angels, not in the gift of prophecy, not in the understanding of all mysteries and all knowledge, not in the faith that could remove mountains; but in the denying thyself in the daily bearing of the cross." This likens to Christ; this gives a just title to the name of "Christian," and is a distinguishing mark of true discipleship.

II. It is a PLAIN command. Surely if any man refuses to follow Christ in the path of self-denial it cannot be because the meaning of the command to do so is hard to be understood; but because he abhors the sacrifice that is required.

III. It is a WISE command. True wisdom is evidenced by selecting the most suitable means for effecting important ends.

1. One great end of this command is the spiritual and everlasting good of individual men.

2. Another important end of this command is the purity of the universal Church.

IV. It is a GRACIOUS command.

1. It was dictated by faithful kindness.

2. It prescribes the way to real happiness.

3. It calls disciples to tread the same glorious path which Himself had trodden before.Concluding observations:

1. No man belongs to Christ who is destitute of the spirit required by this command.

2. The meekly bearing of daily crosses is the best preparation for heavier trials.

3. Daily grace is necessary for bearing the daily cross.
(Essex Congregational Remembrancer.)

The Duty of Taking Up the Cross
Bishop Horne.
It may appear difficult, at first sight, to comprehend the goodness of God in afflicting us, or commanding us to afflict ourselves. Could not He render us holy, without rendering us miserable, by way of preparative? Doubtless He could have done it; and He could have produced all men as He created the first man, at their full growth; but His wisdom has seen it fit that we should pass through the pains and hazards of infancy and youth, in the latter instance; and, in the former, that through tribulation and affliction we should enter into His heavenly kingdom. It is His will; and therefore, though no reason could be assigned, silence and submission would best become us. But there are many.

1. It is obvious to remark that Christianity did not bring afflictions into the world with it; it found them already there. The world is full of them. Men are disquieted, either by the tempers of others, or their own; by their sins, or by their follies; by sickness of body, or sorrow of heart.

2. Let us reflect how it came to be so, and we shall find still less cause of complaint. The misery of man proceeded not originally from God; he brought it upon himself.

3. From what we feel in ourselves, and what we see and hear of others, every person who has thought at all upon the subject must have been convinced that, circumstanced as we are, "it is good for us to be afflicted." Naturally, man is inclined to pride and wrath, to intemperance and impurity, to selfishness and worldly-mindedness; desirous to acquire more, and unwilling to part with anything. Before he can enter into the kingdom of heaven he must become humble and meek, temperate and pure, disinterested and charitable, resigned, and prepared to part with all. The great instrument employed by heaven to bring about this change in him is the cross.
(Bishop Horne.)

The Law of Daily Christian Life
R. Tuck, B A
Luke 9:23
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

If we mean to be disciples of Christ indeed, we shall have every day —

1. Something to put away for Christ's sake — "Let him deny himself."

2. Something to take up and bear for Christ — "Take up his cross."

3. Something actively to do for Christ's sake — "And follow Me"
(R. Tuck, B A)

In all your ways acknowledge him, and he shall direct your paths.
Proverbs 3:6

The Acknowledgment of God
J. M. Charlton, M.A.
Such acknowledgment will not be a fruitless thing, it will have a practical effect.

I. HOW GOD IS TO BE ACKNOWLEDGED. By a solemn and deliberate appeal to the great Disposer of all things for that aid and guidance which He alone can afford. This must involve —

1. A real conviction that God rules the world. If God has no care for the concerns of this lower world, to acknowledge Him is useless; if He acts in all things quite independently of oar conduct, acknowledging Him is an impertinence.

2. That we honestly admit to Him in each particular case that the matter is in His hands, and that it is ordered as He may see fit. This implies a course of thought just the very opposite of that which men commonly pursue in the business of life. To them all concerns and events are godless just because they are godless themselves.

3. A sincere dependence on Him for direction and help. This is the practical bearing of our conscious reference to God. A real and earnest acknowledgment of God is a belief in His supreme and almighty government of the world; a devout reference to His presence in all the concerns in which we are called to act, a humble reliance on His Spirit and aid; and this is a state of mind to be maintained, continually carried into every scene of duty and conflict, and made a settled habit of thought and feeling in all our ways.

II. HOW WILL GOD DIRECT OUR WAYS? If proof that He does were wanted the whole experience of His people in all ages would rise up in witness. The promise is of direction. It is not necessarily a complete deliverance, and much less a painless course of ease and prosperity. How will the direction be effected? Through the working of our own minds and the counsels of others; by opening new paths and placing fresh aids within our reach; by influencing our souls through the teaching of His Spirit, and preserving them from false signs by which they were wont to be led astray.

1. Often God leads us and we know not how, we cannot say by what means it is.

2. Often God leads us even by means of obstacles.

3. Often God leads us by means of delay.

4. Sometimes God even seems to guide our way by means of our enemies.
(J. M. Charlton, M.A.)

Consult God First
C. Bridges, M.A.
Take one step at a time, every step under Divine warrant and direction. Ever plan for yourself in simple dependence on God. It is nothing less than self-idolatry to conceive that we can carry on even the ordinary matters of the day without His counsel. He loves to be consulted. Therefore take all thy difficulties to be resolved by Him. Be in the habit of going to Him in the first piece — before self-will, self-pleasing, self-wisdom, human friends, convenience, expediency. Before any of these have been consulted, go to God at once.

I Will Direct His Ways
H. W. Beecher.
It is like a child sitting in a boat; he does not know the coast, nor how to row; and his right hand, being a little stronger than the other, the boat would be constantly turning round and round. He would be carried away and lost if there were no guiding power in the boat. But there in the stern sits his father, whose steady hand overcomes the uneven strokes, and the boat keeps the right course. So that the force exerted by the child, though misdirected, all works for good when the father guides.

Brokenness
The Calvary Road — Roy Hession and Revel Hession
We want to be very simple in this matter of Revival. Revival is just the life of the Lord Jesus poured into human hearts. Jesus is always victorious. In heaven they are praising Him all the time for His victory. Whatever may be our experience of failure and barrenness, He is never defeated. His power is boundless. And we, on our part, have only to get into a right relationship with Him, and we shall see His power being demonstrated in our hearts and lives and service, and His victorious life will fill us and overflow through us to others. And that is Revival in its essence.
If, however, we are to come into this right relationship with Him, the first thing we must learn is that our wills must be broken to His will. To be broken is the beginning of Revival. It is painful, it is humiliating, but it is the only way. It is being "Not I, but Christ,"[footnote1:Gal.2: 20.] and a "C" is a bent "I." The Lord Jesus cannot live in us fully and reveal Himself through us until the proud self within us is broken. This simply means that the hard unyielding self, which justifies itself, wants its own way, stands up for its rights, and seeks its own glory, at last bows its head to God's will, admits its wrong, gives up its own way to Jesus, surrenders its rights and discards its own glory -- that the Lord Jesus might have all and be all. In other words it is dying to self and self-attitudes.

And as we look honestly at our Christian lives, we can see how much of this self there is in each of us. It is so often self who tries to live the Christian life (the mere fact that we use the word "try" indicates that it is self who has the responsibility). It is self, too, who is often doing Christian work. It is always self who gets irritable and envious and resentful and critical and worried. It is self who is hard and unyielding in its attitudes to others. It is self who is shy and self-conscious and reserved. No wonder we need breaking. As long as self is in control, God can do little with us, for all the fruits of the Spirit (they are enumerated in Galatians 5), with which God longs to fill us, are the complete antithesis of the hard, unbroken spirit within us and presupposes that it has been crucified.

Being broken is both God's work and ours. He brings His pressure to bear, but we have to make the choice. If we are really open to conviction as we seek fellowship with God (and willingness for the light is the prime condition of fellowship with God), God will show us the expressions of this proud, hard self that cause Him pain. Then it is, we can stiffen our necks and refuse to repent or we can bow the head and say, "Yes, Lord." Brokenness in daily experience is simply the response of humility to the conviction of God. And inasmuch as this conviction is continuous, we shall need to be broken continually. And this can be very costly, when we see all the yielding of rights and selfish interests that this will involve, and the confessions and restitutions that may be sometimes necessary.

For this reason, we are not likely to be broken except at the Cross of Jesus. The willingness of Jesus to be broken for us is the all-compelling motive in our being broken too. We see Him, Who is in the form of God, counting not equality with God a prize to be grasped at and hung on to, but letting it go for us and taking upon Him the form of a Servant -- God's Servant, man's Servant. We see Him willing to have no rights of His own, no home of His own, no possessions of His own, willing to let men revile Him and not revile again, willing to let men tread on Him and not retaliate or defend Himself. Above all, we see Him broken as He meekly goes to Calvary to become men's scapegoat by bearing their sins in His own body on the Tree. In a pathetic passage in a prophetic Psalm, He says, "I am a worm and no man."[footnote2:Psalm 22: 6.] Those who have been in tropical lands tell us that there is a big difference between a snake and a worm, when you attempt to strike at them. The snake rears itself up and hisses and tries to strike back -- a true picture of self. But a worm offers no resistance, it allows you to do what you like with it, kick it or squash it under your heel -- a picture of true brokenness. And Jesus was willing to become just that for us -- a worm and no man. And He did so, because that is what He saw us to be, worms having forfeited all rights by our sin, except to deserve hell. And He now calls us to take our rightful place as worms for Him and with Him. The whole Sermon on the Mount with its teaching of non-retaliation, love for enemies and selfless giving, assumes that that is our position. But only the vision of the Love that was willing to be broken for us can constrain us to be willing for that.

"Lord, bend that proud and stiff necked I,
Help me to bow the head and die;
Beholding Him on Calvary,
Who bowed His head for me."

But dying to self is not a thing we do once for all. There may be an initial dying when God first shows these things, but ever after it will be a constant dying, for only so can the Lord Jesus be revealed constantly through us.[footnote3: 2 Cor.4: 10.] All day long the choice will be before us in a thousand ways. It will mean no plans, no time, no money, no pleasure of our own. It will mean a constant yielding to those around us, for our yieldedness to God is measured by our yieldedness to man. Every humiliation, everyone who tries and vexes us, is God's way of breaking us, so that there is a yet deeper channel in us for the Life of Christ.

You see, the only life that pleases God and that can be victorious is His life -- never our life, no matter how hard we try. But inasmuch as our self-centred life is the exact opposite of His, we can never be filled with His life unless we are prepared for God to bring our life constantly to death. And in that we must co-operate by our moral choice.

All Things Work Together for Good
W. Pulsford, D.D.
Romans 8:28
And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

1. With what ease the writers of the Bible give expression to the mightiest and most astonishing statements! Not, however, because the apparent impossibilities — which stand in the very teeth of their verification — are either ignored or overlooked. "The sufferings of this present time"; "the subjection of the creature to the bondage of corruption"; "the groaning and travailing in pain of the whole creation"; the anguish of man's inner and deeper experience; are all painfully vivid to the apostle's eye. Nevertheless, in the midst of "tribulation, distress, persecution, famine, nakedness, peril, and sword," he is bold to assert, "We know that all things work together for good to them that love God."

2. Who of us can join in this language in the face of the world's sin and woe? Some there may be who are able contentedly to meet the dark mysteries of Providence with "whatever is best" — a conviction, perhaps, that grew up out of the reverent trust and experience of their childhood. But this is seldom left undisturbed; and, once disturbed, we may regain confidence; but it will be as different from our early confidence as Joseph's, when he stood before his brethren in Egypt, was different from that he enjoyed when he wore his coat of many colours.

3. This certitude of the apostle was the rational conviction, confirmed by an ample experience, established by a faith in the Christian verities, and made immovable by the visions of a heart disciplined by trial, and purified by affliction? And this is a certitude open to us all, if we seek it. Let us contemplate the source of its light, that our reason be not confounded at the confidence of our heart.

I. ALL THINGS ARE AT WORK, AND SUBJECT TO CONSTANT CHANGE. Our hedges and fields retain not their beauty, and our summer's light and heat decline. The very earth grows old, and the heavens are not what they were. And among the sons of men there is no one abiding. And what are the records of history but the chronicle of the successive ages of the world's experience. And within the little sphere of our own existence, incessant change allows no rest to either thought, affection, or will. And what an air of sadness all this gives to our life! It begets our earliest sorrows. And, as years wear on, a feeling of insecurity steals over us which denies us peace. But the heart refuses life without hope, and this ceaseless change arouses the mind to the discovery of some other ground of confidence. And our text speaks of this restless action, not only as a constant working, but as a working together. Let us see what difference this makes.

II. ALL THINGS WORK TOGETHER. The addition of this one word alters everything. It introduces design where all seemed aimless; order where all seemed chaos. For instance, winter is seen to have a necessary place and work in relation to summer; night to day; deserts to fruitful fields; the mountains to the valleys. In short, the earth is one, and made up of contradictory elements. The year is one, and requires all the seasons. The day is one, and composed of morning, noon, and evening. In like manner, the course of history is made up of all the forms of human life and every variety of experience, so that conflicting events, and the most incongruous elements, are made to work together in subordination to the one purpose. And so with the little circle of our personal experience. And these three — nature, history, and individual experience — are one. They are but spheres of co-operative agencies carrying out the one purpose which runs through all ages.

III. TO WHAT PURPOSE, TO WHAT END DO ALL THINGS WORK TOGETHER? "For good." This is a necessary deduction. If all things "work together," then good must be the result. Evil elements cannot be combined; they are antagonistic to each other. When wicked men combine, it is found necessary to set up the principles of goodness. There must be "honesty among thieves," truth among liars, or their devices have no chance. The principles recognised among them as necessary for their co-operation are antagonistic to the ends for which they combine. The light by which they go astray is light from heaven. And it is the power of this admitted but opposed light which explodes every plot and makes it simply impossible for a course of combined wickedness to perpetuate itself. But the working together of all things implies nothing less than the presence of infinite goodness, in the very elements of things as well as in their embodied purpose; wisdom, which, as the eye of goodness, sees the end from the beginning and knows how to reach it; and power, the moral energy of both goodness and wisdom, which subordinates everything to the one purpose. This preordained purpose will only be fully revealed in the end; in the way there will be much of human arbitrariness, which will tend to hide it. The way, however, of goodness carries its security, for the attainment of its end, in its own moral power. This co-operation of all things for God's purpose is a Divine chemistry. For as in a mixture of chemical elements, while the process of combination is going on, you may be utterly at a loss to know what the result will be, until, the last element being added, it is made manifest; so is it with the providence of God. Let us habituate ourselves, however, to regard providence as carried on by the personal power of God's presence, a power, therefore, of quickening as well as of combining elements; of intensifying as well as of moderating their action; a power of new beginnings as well as of terminating forces and agencies long in exercise. It is what, and more than what, the will of man is to his whole body as well as to every separate part. God is not an exhausted Deity, neither is He under bondage to the forces which He has conferred upon His creatures. With Him there ever remains an infinite reserve of ways and means by which to "do according to His will."

IV. BUT, IF ALL THINGS WORK TOGETHER FOR GOOD, THEN ALSO FOR THE BEST. God's mind can only purpose the best in relation to the creature concerned. And to reach His end, He has but one way, and that is the best. That one absolutely perfect, highest, and best end is seen in His only-begotten Son, who is at once Son of man and Son of God; "of whom, through whom, and to whom, are all things," and for whose central glory man's redemption was purposed from eternity, but reserved for accomplishment till, "the fulness of time," that He might "gather up all things in One," and in that One for ever unite His glory and our salvation.

V. BUT FOR WHOM WILL THIS CO-OPERATION OF ALL THINGS WORK OUT ITS HIGHEST GOOD? "For those who love God," The highest good can only be received by rightly directed affections. As it proceeds from the love of the Creator, it can only be received by the love of the creature. For, just as a piece of mechanism, cunningly devised to weave a pattern of marvellous beauty, may require a thread of a given quality and texture to receive its design, so the highest purpose of the Divine love, to be wrought out by the co-operation of all things, can only be taken up by, and embodied in, the affections of His children. For, as His purpose is spiritual, it requires spiritual embodiment; as it is holy, it requires holiness; as it is free, it requires to be chosen; as it is merciful, it requires vessels of mercy; as it is personal, it requires personality; as it is social, it requires a society of individuals; as it is not only from, but of God, it requires godliness; and, as it is an all-embracing unity — a rich, full, and lasting oneness of Being — to which God freely gives Himself, it requires in those who partake of it the exercise of the love.

(W. Pulsford, D.D.)

Trust in the Lord and do good;
dwell in the land and enjoy safe pasture.
Take delight in the Lord,
and he will give you the desires of your heart.
Commit your way to the Lord;
trust in him and he will do this:
He will make your righteous reward shine like the dawn,
your vindication like the noonday sun.

Eternal

All these will come to pass, what matters is of the eternal.


Therefore don't worry about tomorrow, because tomorrow will worry about itself. Each day has enough trouble of its own.

These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold--though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world.

Consider it pure joy, my brothers, when you encounter trials of many kinds. For you know that when your faith is tested, your endurance has a chance to grow. But endurance must do its complete work, so that you may be mature and complete, lacking nothing.

“Martha, Martha, the Lord replied, “you are worried and upset about many things. But only one thing is necessary. Mary has chosen the good portion, and it will not be taken away from her.”


Matthew 6:34, 1 Peter 1:7, James 1:3-5, Luke 10:41-42

Grace of God

If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it."

To do what is right and just is more acceptable to the LORD than sacrifice.

Samuel said, "Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams.

For I delight in loyalty rather than sacrifice, And in the knowledge of God rather than burnt offerings.

If iniquity is in your hand, put it far away, And do not let wickedness dwell in your tents; Then, indeed, you could lift up your face without moral defect, And you would be steadfast and not fear.

"Go and proclaim these words toward the north and say, 'Return, faithless Israel,' declares the LORD; 'I will not look upon you in anger. For I am gracious,' declares the LORD; 'I will not be angry forever.

He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God?

A man is known by his actions. An evil man lives an evil life; a good man lives a godly life.
Proverbs 21:8

To learn, you must love discipline; it is stupid to hate correction.
Proverbs 12:1

Joy in the Lord

God delights in every little detail of your life.
Psalm 37:23