He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

“A stone that causes people to stumble
and a rock that makes them fall.”
They stumble because they disobey the message—which is also what they were destined for.
This passage comes from the New Testament, specifically from 1 Peter 2:8, which draws on Old Testament imagery and themes. Here's a breakdown of the key concepts:
Context:
This passage speaks about Jesus Christ, the "stone" or "rock" referred to here. It's a reference to prophetic writings in the Old Testament that describe the Messiah as a stone—both foundational and also a stumbling block for those who reject Him. The apostle Peter is writing to believers, explaining the relationship between Jesus and those who accept or reject Him.
“A stone that causes people to stumble and a rock that makes them fall”:
Stone: In biblical symbolism, Jesus is often referred to as the "cornerstone," the most important and foundational stone of a building. However, this particular verse suggests that for those who do not accept Him, He becomes a stone that causes them to stumble and fall. In other words, He is not just a foundation but also a point of contention and failure for those who reject Him.
Stumbling and falling: This imagery reflects the idea that rejecting Jesus and His message leads people to spiritual failure or ruin. The rejection of the truth (Jesus as the Messiah) causes spiritual confusion and destruction, as they "stumble" over Him, not understanding or accepting His role in God's plan.
“They stumble because they disobey the message—which is also what they were destined for”:
Disobedience: The stumbling is tied directly to disobedience to the message of the gospel. The "message" refers to the good news of salvation through Jesus Christ. Those who do not obey or accept this message fall into spiritual error.
Destined for: This phrase can be interpreted in several ways. One interpretation suggests that it refers to God's foreknowledge of how people will respond to His message. Those who reject Christ are fulfilling a tragic destiny of rebellion, though this is not an indication of predestination to damnation, but rather a result of their choice to reject God's grace. Essentially, people are stumbling because they are choosing to disobey the truth that God offers them.
Summary:
The passage underscores that while Jesus is the cornerstone for those who believe in Him, He becomes a stumbling block for those who disobey and reject His message. These individuals, by refusing to acknowledge Him as the Messiah, are destined to spiritual failure. The "stone" serves both as the foundation of salvation for some and a source of destruction for others, depending on their response to God's invitation.
In essence, the verse is highlighting the polarizing effect of the gospel: it brings salvation to those who accept it, but judgment to those who reject it.
Theological Significance of the "Stone" or "Rock":
In the Bible, the imagery of a stone or rock is often used symbolically to represent foundational truths, stability, and sometimes judgment. The Apostle Peter, writing in 1 Peter 2, draws from various Old Testament scriptures to portray the central role of Jesus Christ in God's redemptive plan. Specifically, the "stone" image is rooted in the Old Testament, where God is portrayed as a rock (e.g., in Psalm 18:2), and the Messiah is described as a "stone" that either provides a foundation or causes destruction, depending on how people respond to it.
Key Old Testament References:
Psalm 118:22 – "The stone the builders rejected has become the cornerstone." This is a prophetic verse pointing to the Messiah, who will be rejected by many but ultimately will be the foundational stone upon which God’s kingdom is built.
Isaiah 8:14-15 – “He will be a sanctuary; but for both Israel and Judah he will be a stone that causes people to stumble and a rock that makes them fall. And for the people of Jerusalem he will be a trap and a snare.” This passage shows that the Messiah (who Christians believe to be Jesus) will be a point of division—those who trust in Him will find Him to be a refuge, but those who reject Him will stumble and fall.
The "Stone" as a Stumbling Block:
In 1 Peter 2:8, the apostle Peter is applying these Old Testament prophecies directly to Jesus Christ, illustrating a key paradox of His mission:
To believers: Jesus is the cornerstone, the foundation of faith and salvation. The cornerstone is a critical part of a building’s foundation. It provides the orientation and alignment for the entire structure. For Christians, Jesus is the essential foundation of their faith, the one on whom they are built.
To unbelievers: Jesus is a stumbling block. For those who reject Him, He becomes a point of failure. The same stone that could serve as a foundation for life instead becomes a source of spiritual destruction. This stumbling happens because people do not understand who He truly is or refuse to accept Him.
Why is Jesus a stumbling block to some?
Jesus' nature and message were offensive to many people in His time. He came as a humble servant, not as a conquering political figure. His teachings about love, forgiveness, and salvation through grace were in stark contrast to the expectations of the Jewish religious leaders and many of the Roman authorities.
The gospel is also offensive because it challenges human pride and self-sufficiency. To accept Jesus requires a recognition of one’s own inability to save oneself, which is a hard truth for many to accept.
Disobedience to the Message:
The passage states, “They stumble because they disobey the message—which is also what they were destined for.”
Disobedience: The core issue here is a rejection of the gospel. Jesus came as the fulfillment of God's promise to save humanity, but for those who do not obey or follow His message, He becomes a cause of spiritual ruin. Disobedience is not just about failing to obey commands, but about rejecting the message of salvation through Jesus. This rejection results in people stumbling—falling short of the salvation offered by God.
What is the message? The message refers to the gospel—the good news of Jesus Christ. It is the declaration that God, through Jesus’ life, death, and resurrection, has provided a way for humans to be reconciled to Him and receive eternal life. To disobey this message is to reject the path to salvation. Those who reject Jesus do not find peace and life; rather, they stumble because they refuse to accept His role as the Savior.
“Destined For” – The Role of Human Choice and Divine Foreknowledge:
The phrase “which is also what they were destined for” brings up a theological debate about the relationship between divine foreknowledge and human free will.
Predestination: This could suggest that those who reject the message of the gospel are in some way fulfilling God's ultimate plan. This does not necessarily mean that God predestines individuals to reject Jesus, but rather that He knows in advance who will reject Him and who will accept Him.
Human choice: Ultimately, the passage emphasizes responsibility. People choose whether to accept or reject the gospel. While God knows how each person will respond, He does not force anyone to believe. The rejection of the gospel leads to spiritual consequences, but these are the results of free human choice.
The Destiny of Those Who Reject:
The destiny of those who reject Christ is described as stumbling and falling. This has a two-fold implication:
Spiritual Consequence: Rejecting the message of salvation through Jesus leads to spiritual blindness and disorientation. Those who stumble do so because they are not walking on the foundation of truth (Jesus), and therefore, they fall into spiritual error and separation from God.
Judgment: The idea of being "destined" in this sense also implies that rejection of Christ leads to judgment. For Peter and many early Christians, judgment was an inevitable outcome for those who refuse to acknowledge Jesus as Lord and Savior.
Summary of the Deep Meaning:
Jesus as the cornerstone is both a source of life and hope for those who trust in Him and a stumbling block to those who reject Him. The same stone that gives life to believers brings judgment to those who choose not to believe.
Stumbling due to disobedience highlights the role of human response to God's message. The "stumbling" is not an accident but a consequence of rejecting the gospel.
Destined for reinforces that rejecting Christ is not an unforeseen or random event, but a tragic outcome of human rebellion against God’s offer of salvation.
Theologically, 1 Peter 2:8 paints a picture of the polarizing effect of the gospel—it is the means of salvation for those who accept Christ, but the cause of spiritual ruin for those who reject Him. This message underscores the gravity of how one responds to Jesus and the eternal consequences that follow.

He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

What does Proverbs 29:1 mean?

This has occasionally been described as the most ominous verse in the Bible. Application to earthly life is dire, but not as chilling as the spiritual implications (Proverbs 10:25). Those who stubbornly refuse to be corrected, despite many warnings, put themselves at risk of sudden, catastrophic disaster (Proverbs 6:15; 8:32–36). That can involve legal or social consequences. It might mean physical injury or death.

When it comes to God, some obstinately ignore His many warnings and invitations to be saved (Romans 1:18–20; Micah 7:18–19). While God is merciful and gracious, He does not offer infinite patience. Eventually, the opportunity to repent is gone. There comes a time when God takes His hands off an obstinate unbeliever and simply "lets them go" wherever their sin will take them (Romans 1:26–28; 1 Samuel 2:25). That means a life without God and an eternity of hopeless doom (Revelation 20:15; John 3:36).

A "stiff neck" or a "hardened neck" implies someone who refuses to bow in submission, or even to nod in agreement. The symbolism comes from livestock, in the case of an animal refusing to respond to commands. In Noah's day, the culture was thoroughly wicked and refused to accept God's goodness. As a result, everyone except Noah and his family perished in the flood God unleashed on the earth (Genesis 6:5–8). The Israelites who wandered the desert for forty years were said to be stiff-necked (Exodus 33; Nehemiah 9:16–18). King Hezekiah, in calling the people who had escaped the Assyrians to celebrate Passover, warned them to return to the Lord and not "be stiff-necked as your fathers were, but yield yourselves to the Lᴏʀᴅand come to his sanctuary … and serve the Lᴏʀᴅ your God, that his fierce anger may turn away from you" (2 Chronicles 30:8). Hezekiah reminded the people that "God is gracious and merciful and will not turn away his face from you, if you return to him" (2 Chronicles 30:9).

John the Baptist warned the stiff-necked, self-righteous Pharisees and Sadducees, "Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire" (Matthew 3:10). Stephen accused his killers of being "stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you" (Acts 7:51). Saul of Tarsus, also known as the apostle Paul, approved of Stephen's death (Acts 8:1). And yet when Jesus met Saul on the road to Damascus, he repented (Acts 9). In fact, he became the "apostle to the Gentiles" and wrote much of the New Testament.

Stiffening one's neck against the truth of God is a dangerous place to be, and yet God is unchanging and remains merciful to all who turn to Him in faith (Ephesians 2:1–10; 1 Corinthians 6:9–11). Even so, the apostle Peter warns, "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed" (2 Peter 3:9–10).

Seasons of Life

The idea that life unfolds in seasons is a biblical and universal truth. Life is a blend of joy and sorrow, success and failure, and each season has its purpose. This perspective encourages gratitude during good times and hope during difficult ones. Let’s break this down and explore it with biblical examples:
1. Seasons of Life
The Bible explicitly acknowledges the concept of seasons in Ecclesiastes 3:1-4:
“There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to weep and a time to laugh, a time to mourn and a time to dance.”
This passage reminds us that life is cyclical. There are seasons of joy and growth, and there are seasons of loss and reflection. Understanding this helps us embrace life's rhythms with patience and trust in God's plan.
2. Rejoice in Good Times
When life is good, it’s an opportunity to rejoice and be grateful.
Example: King David: In 1 Chronicles 16:8-36, David celebrates God’s goodness after bringing the Ark of the Covenant to Jerusalem. He praises God, saying, “Give thanks to the Lord, for He is good; His love endures forever.” David understood the importance of rejoicing and giving credit to God during times of blessing.
3. Reflect and Ponder in Difficult Times
Difficult times are opportunities for growth, reflection, and dependence on God.
Example: Job: Job suffered the loss of his wealth, health, and family. Yet, he reflected on his trials with humility, saying in Job 1:21:
“The Lord gave and the Lord has taken away; may the name of the Lord be praised.” Job’s story teaches us to trust God in all seasons, knowing He works for our ultimate good.
4. Bad Times Will Pass
Challenges and pain are temporary. God’s promises assure us that difficult seasons will not last forever.
Example: The Israelites in the Wilderness: In Exodus 14, the Israelites faced the Red Sea with Pharaoh’s army pursuing them. Though their situation seemed hopeless, God parted the sea, delivering them to safety. This shows that moments of despair can turn into triumph when we trust God.
5. Weeping May Last Through the Night, but Joy Comes in the Morning
This idea comes from Psalm 30:5, a verse that reminds us of God’s faithfulness and renewal.
Example: Jesus’ Death and Resurrection:
On the day of Jesus’ crucifixion, His disciples were devastated. It was a night of deep sorrow. However, three days later, joy came with the morning of His resurrection. This event represents the ultimate hope for believers—that no matter how dark the night, God’s light will shine again.
Application in Life
Rejoice in Blessings: Celebrate and give thanks for the good times.
Be Patient in Trials: Reflect, grow, and hold on to hope during hard times.
Trust God’s Timing: Remember that seasons change, and God’s faithfulness endures.
By recognizing the seasons of life and trusting in God’s sovereignty, we can face every moment with faith, hope, and resilien

Christ’s sufferings

Christ’s sufferings are a profound source of comfort, encouragement, and relatability for believers, offering a deep connection to Him in times of struggle. Let’s explore this fully:
1. Christ’s Suffering Demonstrates His Humanity
Christ, though fully God, became fully human (Philippians 2:6-8). By doing so, He experienced the full range of human emotions, pain, and suffering. Isaiah 53:3 describes Him as "a man of sorrows, acquainted with grief." This means He knows firsthand what it’s like to endure:
Physical Pain: Through His crucifixion and scourging, Jesus endured unimaginable physical agony.
Emotional Pain: He was rejected by His own people, betrayed by a close friend, and abandoned by His disciples.
Spiritual Pain: On the cross, He bore the weight of humanity’s sin and experienced a moment of separation from the Father (Matthew 27:46).
Because He has walked this path, He is not a distant Savior. He understands every form of suffering we endure—whether physical, emotional, or spiritual. Hebrews 4:15 reminds us, "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin."
2. Christ’s Suffering Gives Our Pain Meaning
Christ’s sufferings were redemptive; they had a purpose. Through His death and resurrection, He brought salvation to humanity. Similarly, our sufferings, when united with Christ, can have meaning and purpose. Romans 8:28 says, "And we know that in all things God works for the good of those who love Him, who have been called according to His purpose."
Though our pain may feel overwhelming, it is not wasted. God uses it to shape us, refine us, and draw us closer to Him. Moreover, our suffering can become a testimony to others, just as Christ’s suffering became the cornerstone of our faith.
3. Christ’s Suffering Makes Him Our Perfect Comforter
Because Christ suffered more than anyone else ever could, He is uniquely qualified to comfort us in our trials. He endured the full wrath of God against sin—a burden so heavy that no human could bear it. When we feel as though our pain is too much, we can remember that Christ endured even more so that we might have hope.
2 Corinthians 1:3-4 says, "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God." When we turn to Christ in our suffering, we find not only relief but also the ability to extend that same comfort to others.
4. Christ’s Victory Over Suffering Inspires Hope
The story of Christ’s suffering does not end with the cross—it ends with the resurrection. His triumph over death assures us that suffering is not the final chapter. In John 16:33, Jesus said, "In this world you will have trouble. But take heart! I have overcome the world."
When we endure pain, we can look to Christ’s victory as a promise of our own. Revelation 21:4 assures us that one day, "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."
5. Our Suffering is Small Compared to His
While our suffering is real and personal, it pales in comparison to what Christ endured. This doesn’t diminish our pain but instead puts it in perspective. Paul writes in 2 Corinthians 4:17, "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all."
When we feel overwhelmed, we can remember that Christ bore not only physical pain but the weight of sin for all humanity. Because He has gone before us, we can trust that He will sustain us through our trials.
Encouragement
When you suffer, remember:
You are not alone: Christ is with you, understanding your pain and walking alongside you.
There is purpose in your pain: God uses suffering to shape us into the image of Christ (Romans 8:29).
There is hope in Christ’s victory: Just as Christ’s suffering led to glory, your trials will ultimately lead to eternal joy.
Lean into His grace, find comfort in His presence, and rest in the assurance that He has already overcome the world.

Paul's "thorn in the flesh"

Paul's "thorn in the flesh," mentioned in 2 Corinthians 12:7-10, is a powerful and multi-faceted lesson in humility, dependence on God, and the sufficiency of God's grace. While Paul never explicitly describes the nature of this "thorn," its meaning and application resonate deeply for Christians. Here's what we can learn:
1. God Allows Challenges for a Purpose
Paul states that the thorn was given to him "to keep [him] from becoming conceited" (v. 7). This teaches that even difficulties can serve a divine purpose, shaping our character, keeping us humble, and refining our faith.
Lesson: Challenges may prevent pride and remind us of our need for God.
2. God's Grace Is Sufficient
When Paul pleads with God to remove the thorn, the Lord responds, "My grace is sufficient for you, for my power is made perfect in weakness" (v. 9). This shows that God's grace is enough to sustain us, even if He doesn't remove the struggle.
Lesson: We may not always receive the answers we want, but God gives us the strength we need.
3. Strength in Weakness
Paul declares, "When I am weak, then I am strong" (v. 10). His reliance on God's power in his weakness exemplifies how struggles can become opportunities for God's strength to shine through us.
Lesson: Weaknesses and hardships can draw us closer to God and allow His power to work through us.
4. Persistent Prayer and Trust
Paul prayed three times for the thorn to be removed, showing his persistent faith. Though God did not take it away, Paul still trusted in God's plan.
Lesson: It's okay to ask God for relief, but we must trust His wisdom if the answer is "no" or "not yet."
5. Perspective on Suffering
Paul did not see the thorn as a punishment but as an opportunity to glorify God. This teaches us to reframe our struggles as part of God's greater plan.
Lesson: Suffering can have redemptive value when viewed through the lens of faith.
6. Empathy and Ministry
Paul's thorn likely deepened his understanding of human struggles, allowing him to minister more effectively to others.
Lesson: Our struggles can equip us to encourage and comfort others in their challenges.
Ultimately, Paul's thorn in the flesh reminds us that God's grace is sufficient, His power is made perfect in our weakness, and His purposes are always for our good and His glory. It challenges us to embrace our limitations and trust in God's sovereignty.
ChatGPT
The Bible is filled with examples of individuals who faced hardships and trusted God through their struggles. These stories teach us about perseverance, faith, and God's faithfulness. Here are some key biblical examples of hardships and the lessons they offer:
1. Job: Trusting God in the Midst of Loss
Hardship: Job lost his wealth, children, and health but remained faithful to God.
Response: Despite his suffering, Job declared, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21). He wrestled with deep questions but never abandoned his faith.
Lesson: God is sovereign, even in suffering. Hardships may test our faith, but they also refine and strengthen it (Job 42:10-17).
2. Joseph: Persevering Through Betrayal and Injustice
Hardship: Joseph was sold into slavery by his brothers, falsely accused, and imprisoned for years (Genesis 37-50).
Response: Joseph remained faithful to God, trusting His plan. In the end, he became a ruler in Egypt and saved his family during a famine.
Lesson: God can turn even the most painful situations into blessings. Joseph told his brothers, "You meant evil against me, but God meant it for good" (Genesis 50:20).
3. Moses: Leading Through Difficulty
Hardship: Moses faced rejection from Pharaoh, complaints from the Israelites, and the burden of leading a rebellious nation (Exodus 3-40).
Response: Moses relied on God, seeking His guidance and trusting His promises.
Lesson: God equips and strengthens those He calls, even when the task is overwhelming.
4. David: Enduring Persecution and Personal Failures
Hardship: David was hunted by King Saul, betrayed by his own son (Absalom), and faced consequences for his sins (e.g., Bathsheba).
Response: David turned to God in prayer and repentance, as seen in the Psalms, especially Psalm 51.
Lesson: God is a refuge during trials, and His mercy is abundant for those who seek Him.
5. Elijah: Facing Fear and Burnout
Hardship: After a great victory over the prophets of Baal, Elijah fled in fear from Queen Jezebel and felt completely alone (1 Kings 19).
Response: God met Elijah in his despair with a gentle whisper, providing rest and reassurance.
Lesson: God cares for us in our emotional and spiritual struggles, providing what we need to continue His work.
6. Ruth: Overcoming Loss and Poverty
Hardship: Ruth lost her husband and chose to follow her mother-in-law, Naomi, to a foreign land where they faced poverty.
Response: Ruth remained loyal and hardworking, trusting God’s provision. She eventually became part of God’s plan to bring forth the Messiah (Ruth 4:13-22).
Lesson: God honors faithfulness and provides for those who trust Him.
7. Paul: Suffering for the Gospel
Hardship: Paul endured beatings, imprisonment, shipwrecks, and constant threats for preaching the gospel (2 Corinthians 11:23-28).
Response: Paul continued to rejoice, saying, "I have learned the secret of being content in any and every situation" (Philippians 4:12-13).
Lesson: Hardships for Christ’s sake are opportunities to glorify God and demonstrate His strength in our weakness.
8. Jesus: Suffering for the Salvation of Humanity
Hardship: Jesus faced rejection, betrayal, and crucifixion, bearing the weight of humanity's sin (Matthew 26-27).
Response: Jesus prayed, "Not my will, but yours be done" (Luke 22:42), demonstrating perfect submission to the Father.
Lesson: Suffering can have redemptive purposes, and through Christ’s sacrifice, we find ultimate hope and victory.
Common Lessons from Hardships in the Bible:
God's Presence: God does not abandon His people in their struggles (Isaiah 41:10).
Growth Through Trials: Hardships produce perseverance, character, and hope (Romans 5:3-5).
Faith Over Fear: Trusting in God's plan brings peace amidst difficulties (Proverbs 3:5-6).
Eternal Perspective: Suffering is temporary and prepares us for eternal glory (2 Corinthians 4:17).
These examples remind us that hardship is part of life, but God is faithful to walk with us through every trial, using it for His glory and our good.

Satan, who is the god of this world, has blinded the minds of those who don’t believe. They are unable to see the glorious light of the Good News. They don’t understand this message about the glory of Christ, who is the exact likeness of God.
The statement you've shared draws from 2 Corinthians 4:4, which speaks about Satan's role in deceiving humanity and preventing people from seeing the truth of the Gospel. It connects deeply with themes of spiritual blindness, the state of the human heart, and the challenges of modern society. Let’s break this down in depth:

1. "Satan, who is the god of this world"
Satan's Role: This phrase refers to Satan’s significant influence in the current world system. Scripture often portrays Satan as the one who exercises temporary control over the earthly systems—political, cultural, and spiritual—that oppose God (John 12:31, Ephesians 2:2).
God of This World: This doesn’t mean Satan is equal to God but that he has dominion over the fallen world due to sin's entrance into humanity (Genesis 3). Humanity’s rebellion against God has given Satan authority to deceive and manipulate.
Implications: People are led to pursue idols—things that appear fulfilling but ultimately leave them empty. This includes excessive self-worship, pride, and materialism.

2. "Blinded the minds of those who don’t believe"
Spiritual Blindness: The "blinding" described here isn’t physical but spiritual. Satan dulls people's perception of truth, making it hard for them to understand or accept the message of the Gospel. This is why people can be brilliant intellectually yet "blind" to spiritual realities.
Why Blindness Exists:
Sin: Sin distorts our understanding of God and our purpose.
Pride: Pride keeps people from acknowledging their need for God.
Distractions: The world offers countless distractions (entertainment, power, money) that keep people focused on the temporary instead of the eternal.

3. "Unable to see the glorious light of the Good News"
The Good News: This refers to the Gospel message—that Jesus Christ, the Son of God, came to reconcile humanity to God through His life, death, and resurrection. This message brings light, truth, and freedom to those who receive it.
Why They Can’t See: Those who are spiritually blind cannot see the beauty or relevance of Christ’s message. Spiritual blindness creates apathy, skepticism, or outright hostility toward the Gospel.
The Contrast: While the Good News is described as “light,” spiritual blindness is like darkness. This darkness keeps people trapped in their broken patterns of sin and confusion.

4. "Lovers of self, social media addict, proud, rude, vanity, and chasing materialism"
This description resonates deeply with Paul’s warning in 2 Timothy 3:1-5, where he describes people in the "last days" as being:
“Lovers of self, lovers of money, proud, arrogant, abusive...lovers of pleasure rather than lovers of God.”
Each of these traits reflects spiritual blindness and contributes to the deception Satan fosters:
Lovers of Self:
Self-love, when excessive, becomes idolatry. People prioritize their desires, feelings, and ambitions above others and above God.
Social media often amplifies self-focus—obsession with one’s image, followers, and validation from others.

Social Media Addiction:
Social media can perpetuate comparison, vanity, and an endless craving for attention. People become addicted to seeking approval and validation through likes, shares, and comments.
It distracts individuals from deeper, meaningful relationships and spiritual truths, keeping their focus on superficial realities.
Proud and Rude:
Pride leads people to reject God, as they believe they don’t need Him. It fosters an attitude of superiority, selfishness, and disregard for others.
This pride manifests in rudeness and a lack of humility, where love and kindness are replaced with arrogance and entitlement.

Vanity:
Vanity is an obsession with outward appearances—beauty, possessions, success—that are fleeting. The pursuit of vanity stems from spiritual emptiness and a desire to prove worth through external means.
Chasing Materialism:
Materialism is the belief that happiness comes from wealth, possessions, and worldly success.
Jesus warned against this mindset in Matthew 6:19-21, saying, “Do not store up for yourselves treasures on earth… but store up treasures in heaven.”
Despite its promises, materialism leaves people feeling dissatisfied, as it cannot provide lasting joy or fulfillment.

5. Modern Application and the Glory of Christ
The passage emphasizes that Christ is the “exact likeness of God.” To know Jesus is to know God. However, this truth is obscured by the distractions and deceptions of the modern world.
The Glory of Christ: Christ’s life, sacrifice, and resurrection reveal the fullness of God’s love, power, and truth. His glory contrasts sharply with the fleeting and empty “glory” of self-promotion, wealth, and vanity.

The Solution: The only way to overcome spiritual blindness is through divine intervention—God opens the eyes of those who seek Him (John 9:25). When people turn to Christ, the veil of deception is lifted.

In Conclusion
The passage warns that Satan deceives people into focusing on themselves, materialism, and worldly pleasures, which blinds them to the life-changing truth of the Gospel. Social media and modern culture amplify this problem, creating a self-centered, distracted, and spiritually blind generation. The antidote is found in turning to Christ, who reveals the truth and brings freedom from these empty pursuits.
This is both a caution and a call to seek the "glorious light" of the Good News, which can transform lives, hearts, and priorities.

The Divine Impartiality
J. Jortin, D. D.
Romans 2:11
For there is no respect of persons with God.
How is this possible, since all men are what God made them, and since no one thing can more differ from another than one person seems to differ from another?
1. As to the body, one is defective, and another well-formed; one is deprived of some of the senses, or hath them in low degree, another enjoys them all in their full vigour; one is weak and sickly, another healthy and strong; one hath length of days, another is cut off in the flower of youth.
2. As to circumstances; one is poor, and another rich; one unfortunate, another successful; one is doomed to obscurity, another is powerful and in high station.
3. As to temper; one is easily satisfied, and possesses serenity of mind; another is anxious or melancholy, and is plagued with forebodings.
4. As to the passions; they seem to be more impetuous in some, whilst others find them more compliant.
5. As to natural abilities; one hath a strong memory, a lively fancy, a good judgment, a fine taste, and a large capacity; another is deficient in all these respects.
6. As to the external advantages, of country, situation, and education, upon which so much depends; one is placed in a land of liberty, learning, religion, and good manners, and wants no helps of enlarging the mind and improving the heart; another hath his hard lot in regions quite the reverse. To clear up the Divine impartiality from objections consider —
I. WHAT IS RESPECT OF PERSONS, and distinguish between matters of favour and matters of justice.
1. Amongst men, gifts to which another person hath no claim, are free, and none can be accused as a respecter of persons who makes one rather than another the object of his kindness, if he is guided by prudence or by innocent affection. As in the choice of friends or servants, or in beneficence, we cannot keep company with, or employ, or assist everyone, and we may prefer one deserving person to another equally deserving, without being respecters of persons. But in points of justice and matters of trust, whosoever favours the guilty hurts the innocent, or gives or refuses contrary to the eternal rules of right, such an one is a respecter of persons.
2. The same distinction holds true in relation to God's dealings with His creatures. His giving them more or less, His placing them here or there, is a matter of favour, and respect of persons hath nothing to do with it. But in His behaviour to His creatures consequent to their behaviour towards Him, in this He acts by the rules of justice, and in this His justice shall be so manifest as to clear Him from all imputations of partiality.
3. If you examine the Scripture where God is said to be no respecter of persons, you will find that it is as He is Ruler and Judge, and dispenser of rewards and punishments; and so with relation to men, when they are commanded not to respect persons, they also are considered, not as doing favours, but as exercising acts of authority and justice, in a public or private character.
II. THE PRESENT DIVERSITY OF CONDITION AMONGST MEN IS SO UNCERTAIN AND VARIABLE, AND LASTS FOR SO VERY SHORT A SPACE, THAT IT BECOMES IN THIS VIEW FAR MORE INCONSIDERABLE THAN IS USUALLY IMAGINED.
1. Man is called into this world for a few years, and then to depart into eternity. One flourishes, and another struggles with adversity; and whilst we gaze with envy upon the one, and pity on the other, the scene closes, and the vision fades away. It is our future lot alone that can determine us happy or unhappy upon the whole.
2. Even the present condition of men is perpetually varying. All men, more or less, pass through the vicissitudes of what we call good and evil.
3. Even temporal happiness depends not so much upon externals. Many other circumstances are to be taken into account; and of two persons, of whom the one passes for happy, and the other for unhappy, perhaps the sum total of their pleasure and pain is nearly equal.
4. Natural evil, such as poverty, pain, and disappointments, is not always a real calamity, but rather discipline, tending to make the sufferer better, and to guide him to happiness.
III. THE EVILS OF WHICH MEN COMPLAIN ARE OFTEN OF THEIR OWN PROCURING. Virtue has a natural connection with happiness. This connection is sometimes suspended and interrupted by accidental causes; but it holds good on the whole, and vice has the same connection with misery. If the evils to which men were obnoxious were traced up to their causes, we should find that the greater part of them are the consequences either of thoughtless folly or wickedness. Therefore these sufferings are not to be charged to the Divine administration.
IV. THE IMPARTIALITY OF PROVIDENCE, WHATSOEVER DIFFICULTIES MAY ATTEND IT IN THE PRESENT STATE, WILL BE FULLY CLEARED UP IN THE NEXT; and we must wait with patience to that time for the fuller solution of some of our doubts. As to the temporals there is no reasonable objection to the Divine impartiality. It is the moral and religious difference between men that creates the main difficulty. One hath an opportunity of religious improvement, and is a good Christian; another is deprived of this advantage, by no fault of his own, but by having his hard lot in the dark regions of rudeness and of ignorance. In answer to this, the Scripture saith that God will judge the world in righteousness, and deal with everyone according to his talents, and to the use which he hath made of them.
1. All men have it in their power to do what God requires.
2. All those who in the main act suitable to their abilities have a secret influence of God to help them so far as is needful.
3. All such have Christ for their Redeemer, though He never was revealed to them.
4. All those who have thus behaved themselves shall enjoy the beneficial effects of it hereafter, according to the extent of their desires and capacities, and shall have the means of making greater progress in goodness and happiness.
5. All they who by their own perverseness have abused the talents committed to them, shall suffer for it in such manner as the Supreme Wisdom shall judge expedient. Unto whomsoever much is given, of him much shall be required; and unto whomsoever little is given, of him little shall be required. This is the voice of reason, this is the express declaration of our Saviour.
V. MEN, IN MANY RESPECTS, AND WITH A FEW EXCEPTIONS, ARE RATHER MORE UPON THE LEVEL THAN WE USUALLY IMAGINE.
1. All men have a mortal body, an immortal soul, the same senses, and much the same powers and faculties.
2. All have the same earth to feed them, the same sun and stars to shine upon them, the same air to breathe, and the same heavens to cover them.
3. All have the same ordinary means and methods to improve themselves, such as diligence, application, sobriety, civility; and all suffer by the contrary vices.
4. As they are reasonable creatures, they have the same great law of reason, or natural religion, to guide and instruct them.
5. As they stand equally in need of the Divine assistance, they all may secure it, if they behave themselves suitably to their situation and circumstances.
6. They are all subject to one supreme Governor, to whom they are answerable, not according to their rank or possessions, but according to their use or abuse of the Divine blessings.
7. Christianity, indeed, hath not been revealed to all; but this arises from other causes, and not from anything in its nature. It is plainly intended for universal use, and where revealed, it is for all classes and conditions.
VI. GOD IS AND MUST NEEDS BE IMPARTIAL, FROM HIS OWN NATURE AND PERFECTIONS.
1. All partiality arises either from vice, weakness, or ignorance; consequently it can find no access to an all-perfect Being.
2. As God is almighty, self-existing, eternal, and independent, all His creatures are at the same infinite distance below Him. Compared with each other, they differ in a vast variety of degrees; but compared with Him, they bear no proportion at all. Therefore He must behold them all as they are created beings, with the same disposition.
3. As He is perfectly wise, He must treat them according to the laws of wisdom and justice.
4. As He is perfectly good, He considers them all as His offspring. He created them to do them good, and nothing can hinder Him from exerting this beneficence, except their undutiful behaviour. Conclusion: Let us imitate God in this perfection. It is indeed extremely difficult for man to be impartial, and therefore we must divest ourselves of those qualities which lead us to unfairness, such as pride, selfishness, party zeal, anger, envy, indolence of temper, capriciousness, etc.
(J. Jortin, D. D.)
https://biblehub.com/.../jortin/the_divine_impartiality.htm
But someone who does not know, and then does something wrong, will be punished only lightly. When someone has been given much, much will be required in return; and when someone has been entrusted with much, even more will be required. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.
For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
luke 12:48

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
"The devil wouldn't be attacking you so hard if there wasn't something valuable in you. Thieves don't break into empty houses." - Matthew McConaughey

 
"The devil’s greatest trick is convincing the world that he doesn’t exist."
the devil will leave you alone when you're not a threat, doing things he's happy with being consumed by the world and for selfish reasons, because you are not a threat to his kingdom. You are going straight where he wants you to be and he has no problem with that. UNLESS.

 
One of man's greatest folly is to think they still have time

TODAY is the day of salvation

The Full Armor of God
10Finally, be strong in the Lord and in His mighty power. 11Put on the full armor of God, so that you can make your stand against the devil’s schemes. 12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms.
13Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. 14Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, 15and with your feet fitted with the readiness of the gospel of peace. 16In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17And take the helmet of salvation and the sword of the Spirit, which is the word of God.
18Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints. 19Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel, 20for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
The Christian Soldier's Warfare
Theological Sketchbook
Ephesians 6:12
For we wrestle not against flesh and blood, but against principalities, against powers…
I. THE ENEMIES WITH WHOM, AS CHRISTIAN SOLDIERS, WE ARE CALLED TO CONTEND.
1. Spirits.
2. Wicked spirits.
3. Formidable spirits.
(1) On account of their strength.
(2) On account of their weapons.
(3) On account of their extensive influence.
(4) On account of their wiles.
II. IN WHAT MANNER WE ARE INSTRUCTED TO CONTEND WITH THEM.
1. In the armour of God.
(1) This must be all put on.
(2) We must retain it till our warfare be past.
(3) We must take and use it whenever assaulted.
2. In the spirit of prayer and watchfulness.
3. In the exercise of firm resistance. Let your resistance be -
(1) Early. At the first approach of the enemy.
(2) Courageous.
(3) Unwearied. Till you conquer.
III. THE REASONS BY WHICH WE SHOULD BE INDUCED THUS TO CONTEND.
1. Because the most important objects depend on this contention.
(1) Your steadfastness;
(2) your liberty;
(3) your glory;
(4) your eternal life.
2. Because victory is certain to the faithful soldiers of Christ.
(1) Victory over the world;
(2) victory over sin;
(3) victory over Satan;
(4) victory over tribulation;
(5) victory over death.
3. Because victory will be attended with certain glory.
(1) A glorious rest from all painful toil and contention;
(2) glorious exemption from all penal evil;
(3) glorious honours;
(4) a glorious throne, crown, kingdom.
(Theological Sketchbook.)
The Evil Angels
J. Parsons.
Ephesians 6:12
For we wrestle not against flesh and blood, but against principalities, against powers…
I. HERE ARE PRESENTED BEINGS WHOSE ATTRIBUTES ARE VERY APPALLING.
1. Actual beings, possessing an angelic order of existence.
2. Beings deeply and fearfully characterized by evil.
3. Beings who possess wide power and authority over the world.
II. THE BEINGS HERE PRESENTED ARE ENGAGED IN ACTIVE AND MALIGNANT CONFLICT AGAINST THE INTERESTS OF REDEEMED MEN.
1. Notice the manner in which that conflict is conducted. These principalities, etc., fight against the children of God through the medium of their own thoughts; as those thoughts may be influenced independent of external objects, or as those thoughts may be influenced by the thoughts and passions of other men; and by the various events and occurrences which are transpiring in this sublunary and terrestrial world. It is intended by this power and instrumentality to lead to principles, to actions, and to habits which are inconsistent with the maintenance of the Christian character.
2. Mark the spirit in which that warfare is conducted. It is precisely such as we might expect from the character and attributes of the principalities, the powers, and the rulers against whom we wrestle. It is, for instance, conducted with subtlety and cunning. We find that Satan is said to transform himself into an angel of light. Hence, again, we read of "the devices of Satan" and "the rulers of Satan" as being "the old serpent." It is, further, conducted in cruelty, Hence, we read of Satan as being "the adversary"; we read of his fiery darts; and we are told that he "goeth about as a roaring lion seeking whom he may devour." It is, again, conducted in perseverance. All the statements which are urged with regard to subtlety on the one hand, and cruelty on the other, show that there is one incessant labour, which is perfectly unvaried and unremitting on their part, to accomplish the great designs they have in view with respect to the character and the final destiny of the soul.
3. Observe for what purpose the conflict is designed. That there may be a failure on the part of the redeemed, in their character, their consistency, and their hopes; and this, under the impulse of one dark and fearful result, as bearing both upon God and upon man. As regards God, it is intended that the purpose of the Father should be foresworn; that the atonement of the Son should be inefficacious; and that the influence of the Spirit should be thwarted. And, as bearing on man, it is intended that his life should become bereft of honour, comfort, and peace; that his death should be a scene of agitation, pain, and darkness; that his judgment should he an event of threatening and bitter condemnation; that his eternity should be the habitation of torment and woe; and that over spirits, who once had the prospects of redemption, there shall be pronounced that fearful sentence, "Depart ye cursed, into everlasting fire, prepared for the devil and his angels."
III. THE KNOWLEDGE, ON THE PART OF REDEEMED MEN, OF SUCH A CONFLICT, OUGHT, AT ONCE, TO BIND ON THEE THOSE PRACTICAL IMPRESSIONS WHICH ARE ESSENTIAL TO THEIR PERSEVERANCE AND VICTORY.
1. The nature of the means of preservation.
(1) A constant and diligent attempt, in the strength of the living God, to live in practical conformity with the doctrines and precepts of the gospel.
(2) Watchfulness.
(3) Prayer.
2. The effect which these means, when used aright, will secure. That the Christian warrior, fighting against these mighty and invisible foes, shall, although faint, yet pursue, and although feeble, shall yet conquer.
(J. Parsons.)

From Centre to Circumference

From Centre to Circumference

Alexander Maclaren
Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me…
The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.' -- GAL. ii.20.

We have a bundle of paradoxes in this verse. First, 'I am crucified with Christ, nevertheless I live.' The Christian life is a dying life. If we are in any real sense joined to Christ, the power of His death makes us dead to self and sin and the world. In that region, as in the physical, death is the gate of life; and, inasmuch as what we die to in Christ is itself only a living death, we live because we die, and in proportion as we die.

The next paradox is, 'Yet not I, but Christ liveth in me.' The Christian life is a life in which an indwelling Christ casts out, and therefore quickens, self. We gain ourselves when we lose ourselves. His abiding in us does not destroy but heightens our individuality. We then most truly live when we can say, 'Not I, but Christ liveth in me'; the soul of my soul and the self of myself.

And the last paradox is that of my text, 'The life which I live in the flesh, I live in' (not 'by') 'the faith of the Son of God.' The true Christian life moves in two spheres at once. Externally and superficially it is 'in the flesh,' really it is 'in faith.' It belongs not to the material nor is dependent upon the physical body in which we are housed. We are strangers here, and the true region and atmosphere of the Christian life is that invisible sphere of faith.

So, then, we have in these words of my text a Christian man's frank avowal of the secret of his own life. It is like a geological cutting, it goes down from the surface, where the grass and the flowers are, through the various strata, but it goes deeper than these, to the fiery heart, the flaming nucleus and centre of all things. Therefore it may do us all good to make a section of our hearts and see whether the strata there are conformable to those that are here.

I. Let us begin with the centre, and work to the surface. We have, first, the great central fact named last, but round which all the Christian life is gathered.

'The Son of God, who loved me, and gave Himself for me.' These two words, the 'loving' and the 'giving,' both point backwards to some one definite historical fact, and the only fact which they can have in view is the great one of the death of Jesus Christ. That is His giving up of Himself. That is the signal and highest manifestation and proof of His love.

Notice (though I can but touch in the briefest possible manner upon the great thoughts that gather round these words) the three aspects of that transcendent fact, the centre and nucleus of the whole Christian life, which come into prominence in these words before us. Christ's death is a great act of self-surrender, of which the one motive is His own pure and perfect love. No doubt in other places of Scripture we have set forth the death of Christ as being the result of the Father's purpose, and we read that in that wondrous surrender there were two givings up The Father 'freely gave Him up to the death for us all.' That divine surrender, the Apostle ventures, in another passage, to find dimly suggested from afar, in the silent but submissive and unreluctant surrender with which Abraham yielded his only begotten son on the mountain top. But besides that ineffable giving up by the Father of the Son, Jesus Christ Himself, moved only by His love, willingly yields Himself. The whole doctrine of the sacrifice of Jesus Christ has been marred by one-sided insisting on the truth that God sent the Son, to the forgetting of the fact that the Son 'came'; and that He was bound to the Cross neither by cords of man's weaving nor by the will of the Father, but that He Himself bound Himself to that Cross with the 'cords of love and the bands of a man,' and died from no natural necessity nor from any imposition of the divine will upon Him unwilling, but because He would, and that He would because He loved. 'He loved me, and gave Himself for me.'

Then note, further, that here, most distinctly, that great act of self-surrendering love which culminates on the Cross is regarded as being for man in a special and peculiar sense. I know, of course, that from the mere wording of my text we cannot argue the atoning and substitutionary character of the death of Christ, for the preposition here does not necessarily mean 'instead of,' but 'for the behoof of.' But admitting that, I have another question. If Christ's death is for 'the behoof of' men, in what conceivable sense does it benefit them, unless it is in the place of men? The death 'for me' is only for me when I understand that it is 'instead of' me. And practically you will find that wherever the full-orbed faith in Christ Jesus as the death for all the sins of the whole world, bearing the penalty and bearing it away, has begun to falter and grow pale, men do not know what to do with Christ's death at all, and stop talking about it to a very large extent.

Unless He died as a sacrifice, I, for one, fail to see in what other than a mere sentimental sense the death of Christ is a death for men.

And lastly, about this matter, observe how here we have brought into vivid prominence the great thought that Jesus Christ in His death has regard to single souls. We preach that He died for all. If we believe in that august title which is laid here as the vindication of our faith on the one hand, and as the ground of the possibility of the benefits of His death being world-wide on the other -- viz. the Son of God -- then we shall not stumble at the thought that He died for all, because He died for each. I know that if you only regard Jesus Christ as human I am talking utter nonsense; but I know, too, that if we believe in the divinity of our Lord, there need be nothing to stumble us, but the contrary, in the thought that it was not an abstraction that He died for, that it was not a vague mass of unknown beings, clustered together, but so far away that He could not see any of their faces, for whom He gave His life on the Cross. That is the way in which, and in which alone, we can embrace the whole mass of humanity -- by losing sight of the individuals. We generalise, precisely because we do not see the individual units; but that is not God's way, and that is not Christ's way, who is divine. For Him the all is broken up into its parts, and when we say that the divine love loves all, we mean that the divine love loves each. I believe (and I commend the thought to you) that we do not fathom the depth of Christ's sufferings unless we recognise that the sins of each man were consciously adding pressure to the load beneath which He sank; nor picture the wonders of His love until we believe that on the Cross it distinguished and embraced each, and, therefore, comprehended all. Every man may say, 'He loved me, and gave Himself for me.'

II. So much, then, for the first central fact that is here. Now let me say a word, in the second place, about the faith which makes that fact the foundation of my own personal life.

'I live by the faith of the Son of God, who loved me, and gave Himself for me.' I am not going to plunge into any unnecessary dissertations about the nature of faith; but may I say that, like all other familiar conceptions, it has got worn so smooth that it glides over our mental palate without roughening any of the papillae or giving any sense or savour at all? And I do believe that dozens of people like you, who have come to church and chapel all your lives, and fancy yourselves to be fully au fait at all the Christian truth that you will ever hear from my lips, do not grasp with any clearness of apprehension the meaning of that fundamental word 'faith.'

It is a thousand pities that it is confined by the accidents of language to our attitude in reference to Jesus Christ. So some of you think that it is some kind of theological juggle which has nothing to do with, and never can be seen in operation in, common life. Suppose, instead of the threadbare, technical 'faith' we took to a new translation for a minute, and said 'trust,' do you think that would freshen up the thought to you at all? It is the very same thing which makes the sweetness of your relations to wife and husband and friend and parent, which, transferred to Jesus Christ and glorified in the process, becomes the seed of immortal life and the opener of the gate of Heaven. Trust Jesus Christ. That is the living centre of the Christian life; that is the process by which we draw the general blessing of the Gospel into our own hearts, and make the world-wide truth, our truth.

I need not insist either, I suppose, on the necessity, if our Christian life is to be modelled upon the Apostolic lines, of our faith embracing the Christ in all these aspects in which I have been speaking about His work. God forbid that I should seem to despise rudimentary and incomplete feelings after Him in any heart which may be unable to say 'Amen' to Paul's statement here. I want to insist very earnestly, and with special reference to the young, that the true Christian faith is not merely the grasp of the person, but it is the grasp of the Person who is 'declared to be the Son of God,' and whose death is the voluntary self-surrender motived by His love, for the carrying away of the sins of every single soul in the whole universe. That is the Christ, the full Christ, cleaving to whom our faith finds somewhat to grasp worthy of grasping. And I beseech you, be not contented with a partial grasp of a partial Saviour; neither shut your eyes to the divinity of His nature, nor to the efficacy of His death, but remember that the true Gospel preaches Christ and Him crucified; and that for us, saving faith is the faith that grasps the Son of God 'Who loved me and gave Himself for me.'

Note, further, that true faith is personal faith, which appropriates, and, as it were, fences in as my very own, the purpose and benefit of Christ's giving of Himself. It is always difficult for lazy people (and most of us are lazy) to transfer into their own personal lives, and to bring into actual contact with themselves and their own experience, wide, general truths. To assent to them, when we keep them in their generality, is very easy and very profitless. It does no man any good to say 'All men are mortal'; but how different it is when the blunt end of that generalisation is shaped into a point, and I say 'I have to die!' It penetrates then, and it sticks. It is easy to say 'All men are sinners.' That never yet forced anybody down on his knees. But when we shut out on either side the lateral view and look straight on, on the narrow line of our own lives, up to the Throne where the Lawgiver sits, and feel 'I am a sinful man,' that sends us to our prayers for pardon and purity. And in like manner nobody was ever wholesomely terrified by the thought of a general judgment. But when you translate it into 'I must stand there,' the terror of the Lord persuades men.

In like manner that great truth which we all of us say we believe, that Christ has died for the world, is utterly useless and profitless to us until we have translated it into Paul's world, 'loved me and gave Himself for me.' I do not say that the essence of faith is the conversion of the general statement into the particular application, but I do say that there is no faith which does not realise one's personal possession of the benefits of the death of Christ, and that until you turn the wide word into a message for yourself alone, you have not yet got within sight of the blessedness of the Christian life. The whole river may flow past me, but only so much of it as I can bring into my own garden by my own sluices, and lift in my own bucket, and put to my own lips, is of any use to me. The death of Christ for the world is a commonplace of superficial Christianity, which is no Christianity; the death of Christ for myself, as if He and I were the only beings in the universe, that is the death on which faith fastens and feeds.

And, dear brother, you have the right to exercise it. The Christ loves each, and therefore He loves all; that is the process in the divine mind. The converse is the process in the revelation of that mind; the Bible says to us, Christ loves all, and therefore we have the right to draw the inference that He loves each. You have as much right to take every 'whosoever' of the New Testament as your very own, as if on the page of your Bible that 'whosoever' was struck out, and your name, John, Thomas, Mary, Elizabeth, or whatever it is, were put in there. 'He loved me.' Can you say that? Have you ever passed from the region of universality, which is vague and profitless, into the region of personal appropriation of the person of Jesus Christ and His death?

III. And now, lastly, notice the life which is built upon this faith.

The true Christian life is dual. It is a life in the flesh, and it is also a life in faith. These two, as I have said, are like two spheres, in either of which a man's course is passed, or, rather, the one is surface and the other is central. Here is a great trailing spray of seaweed floating golden on the unquiet water, and rising and falling on each wave or ripple. Aye! but its root is away deep, deep, deep below the storms, below where there is motion, anchored upon a hidden rock that can never move. And so my life, if it be a Christian life at all, has its surface amidst the shifting mutabilities of earth, but its root in the silent eternities of the centre of all things, which is Christ in God. I live in the flesh on the outside, but if I am a Christian at all, I live in the faith in regard of my true and proper being.

This faith, which grasps the Divine Christ as the person whose love-moved death is my life, and who by my faith becomes Himself the Indwelling Guest in my heart; this faith, if it be worth anything, will mould and influence my whole being. It will give me motive, pattern, power for all noble service and all holy living. The one thing that stirs men to true obedience is that their hearts be touched with the firm assurance that Christ loved them and died for them.

We sometimes used to see men starting an engine by manual force; and what toil it was to get the great cranks to turn, and the pistons to rise! So we set ourselves to try and move our lives into holiness and beauty and nobleness, and it is dispiriting work. There is a far better, surer way than that: let the steam in, and that will do it. That is to say -- let the Christ in His dying power and the living energy of His indwelling Spirit occupy the heart, and activity becomes blessedness, and work is rest, and service is freedom and dominion.

The life that I live in the flesh is poor, limited, tortured with anxiety, weighed upon by sore distress, becomes dark and gray and dreary often as we travel nearer the end, and is always full of miseries and of pains. But if within that life in the flesh there be a life in faith, which is the life of Christ Himself brought to us through our faith, that life will be triumphant, quiet, patient, aspiring, noble, hopeful, gentle, strong, Godlike, being the life of Christ Himself within us.

So, dear friends, test your faith by these two tests, what it grasps and what it does. If it grasps a whole Christ, in all the glory of His nature and the blessedness of His work, it is genuine; and it proves its genuineness if, and only if, it works in you by love; animating all your action, bringing you ever into the conscious presence of that dear Lord, and making Him pattern, law, motive, goal, companion and reward. 'To me to live is Christ.'

If so, then we live indeed; but to live in the flesh is to die; and the death that we die when we live in Christ is the gate and the beginning of the only real life of the soul.