Saturday, December 5, 2015
Work with diligence
The plans of the diligent lead to profit as surely as haste leads to poverty. A sluggard's appetite is never filled, but the desires of the diligent are fully satisfied. Do not wear yourself out to get rich; do not trust your own cleverness. The blessing of the LORD brings wealth, without painful toil for it.
Thursday, December 3, 2015
Graven Images and Idols:
What Your Pastor Never Told You About The Second Commandment
As Bible Believers and as Parents, we need to raise our children according to the Faith of Yahuweh, and not according to the ways of the world, and certainly not under the influence of devils. When Yahuweh commanded His people that "no graven images" were to be made, acquired, or kept, He was not being cruel and heartless. He knew the great harm these objects could do to His people.
Notice what we are told in the Second Commandment:
Thou shalt not make <06213> unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: (Exodus 20:4)In the above verse, the Hebrew word asah is Strong's number <06213>, and means "make, acquire, keep, use, prepare, work, execute, accomplish, fashion," and a host of other meanings, depending on context. From this word we get the idea that graven images are off-limits to Yahuweh's children, in every way. Since this is one of the greatest sources of problems between Yahuweh and His people, we will look at what a graven image is.
What Is A Graven Image?
Mankind is always trying to justify his own actions by attempting to re-define Bible words and meanings. Man would define a Graven Image or idol as something that one would physically bow down to. Yahuweh, on the other hand, is very specific about His definition:Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: (Exodus 20:4)
Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the watersbeneath the earth: (Deuteronomy 4:16-18)Notice that Yahuweh's definition of a graven image in the above verses is not dependent on what a man does, or does not do, with that object. In the above Scripture passages, Yahuweh makes no distinction between an object that is worshipped, and one that is not worshipped. These are simply Graven Images by Yahuweh's definition.
Yahuweh's definition is simply based on a clear explanation of being an image or likeness of a living creature, as given in general in the Exodus verse, and in greater detail in Deuteronomy, as we see above. The term 'likeness' narrows it down to a 3-dimensional object, since a 2-dimensional object bears no likeness to a 3-dimensional object.
Examples of these objects today are abundant, and can be in the form of art objects or figurines in the likeness of people, animals, or angels. They can likewise take the form of stuffed animals and other toys; and also brass eagles, carved birds, fish, horses, and other animals as found in homes and offices; and ceramic sun and moon objects, carved and cast statues, statuettes, African and other native masks, and many others. We will look at what Scripture reveals about the great danger to our wellbeing, and to the wellbeing of our families, as a result of having these items.
Why Do Objects Attract?
Visible, physical objects often appeal to the senses, delight the flesh, and have great attraction to man's soulish realm. However, we need to be cautious, and realize that such objects can carry with them unseen spiritual realities that can actually bring a curse to the one who has the object in his home or office. Notice what Yahuweh warns us about:Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing. (Deuteronomy 7:26)It is clear throughout Scripture that graven images and idols were among the many forms of abominationsthat were off-limits to Yahuweh's people. We see in the above passage that if an abomination were to be brought into our place of habitation, whether home or office, it will put the same curse upon us, that that object is under.
We have been clearly warned. These are not simply figurines, art objects, or toys, as the world sees them. In the spiritual realm, these objects are abominations, and are the equivalent of spiritual 'dog dung.' They not only stink, but they attract spiritual 'flies' or demons, and the curses that go along with the demons. Do we want our homes full of these demons? It is these demons that can cause uncurable sicknesses, and all types of troubles in the home, which take the form of curses.
Bible-Believing families should be shocked to learn these things that their Pastors and Leaders never told them, but that affect our lives so greatly. We should check our homes for any objects that fit the Scriptural definitions, and we ought to destroy them, or burn them, or throw them out immediately!
"Housecleaning" is what we call getting rid of anything in our homes that may cause demonic problems. We must look throughout our homes, and pray diligently, seeking Yahuweh's guidance about any items that need to be destroyed — items that are graven images by the Bible definition, and are idols or abominations in Yahuweh's eyes. This covers all statues, figurines, dolls, stuffed animals, and the like. There comes a great freedom and healing in all areas of our home — in the health of our bodies, in our emotional wellbeing, and in the peace in our home — when we begin to be obedient to the Second Commandment.
The Second Commandment says to NOT MAKE or ACQUIRE a graven image of any living being. Yahweh knew if we were to make them or have them, we would become attached to them, and that is a form of worshipping them. Through our natural sentimentality toward an object, we can create an attachment to that object, and an eventual stronghold of idolatry.
Besides this, having something in our home that Yahweh has told us NOT TO MAKE or ACQUIRE is disobedience. Yahweh knows that having forbidden graven images leads to idolatry.
Our disobedience becomes idolatry when we practice 'our own understanding' of the Scriptures, rather than what the Scriptures actually say. Our own understanding becomes an idol, when it becomes a substitute for Yahweh's Word. Thus many Believers today are unknowingly practicing idolatry, when they make or have a forbidden object, yet do not 'bow down' to it.
Simply having these things in our homes give the demons a legal right to enter our homes, and to remain, until we repent of all disobedience! This is the source of much sorrow today in homes and families of otherwise faithful Believers. They are simply ignorant of the importance of obedience to the Second Commandment!
In Romans 1:25, the Scripture points out that there are MANY who change the truth of Yahuweh into a LIE, and by doing so they worship and serve a creature more than the Creator. Think about it. If Yahushua came to your door and said, "Get rid of your carved images," could you readily discard them and trash them? Would you hesitate, aching over the value and sentiment that they represented and held to you?
The Family Toybox
The Holy Spirit has revealed a tactic of the enemy against our children. This attack is presented in the form of dolls, stuffed animal toys, and figures of toy soldiers, heroes, monsters, and objects imitating other life forms, whether real or imaginary. These are graven images by Yahuweh's definition!As parents, we desire the obedience of our children. So it is with Yahuweh. He desires the trusting obedience of His children. Are you one of His children? He has told you very simply, "to obey is better." (1Sam.15:22) Those who love their heavenly Father, are those who will obey Him.
What Are Dolls?
Most parents like to give their daughters dolls to play with. But what are dolls? Have we ever looked at the history of dolls?Let's look at this example. One encyclopedia says that the origin of dolls is witchcraft and magic; in other words — demonic. In many early societies, only witch doctors or medicine men were allowed to handle them, because of their close association with demonic influence and curses. To this day, multitudes of idol (demon) worshippers use dolls in pagan religious ceremonies.
The dictionary gives one definition of a doll as "a small carved or molded figure that served as a cult object or representation of a nursery story, cartoon, or puppet character." Much of the history of dolls includes the reputation of dolls as being used to bring good luck to their owners. Children were not allowed to touch the dolls, because they were thought to have magical powers.
These 'Good luck' dolls were supposed to bring rain or food when there was a desperate need. Sometimes it was believed that such dolls could make goats give more milk or could help win wars. Some thought dolls could make sick people become well. In voodoo practice, dolls are supposed to bring curses on people, and also to make healthy people become sick. Since they are accursed by Yahuweh, they actually can and do bring these and other bizarre results.
Some primitive tribes would make wooden dolls that looked like ugly elves. They were supposed to frighten people. When an Egyptian died, dolls would be buried with the dead person, to become friends and servants for him in the spirit world.
Every time the Israelites started worshipping idols, Yahuweh sent them into captivity and bondage as punishment. Phrases such as, "lest your corrupt yourselves," (Deut. 4:16); "the anger of the LORD burned against Israel," (Judges 3:7); "it is abomination," (Deut 7:25,26); "the LORD thy God hateth," (Deut 16:22); "provoked him to anger," (Ps 78:58); and "moved him to jealousy," (Ps 78:58) — all these phrases are associated with graven (carved) images.
Homes Under A Curse
Today many homes of Bible Believers are under a curse, and the inhabitants are not even aware of it. The Proverbs tell us that the curse does not come without a cause (Prov 26:2). The moment we bring a forbidden object into our house or building, we establish a legal cause for a curse to come into that realm of our authority.As a result, problems and difficulties that arise with your children or other inhabitants, in the form of unusual discipline problems, out-of-the-ordinary or chronic sickness, accidents, emotional problems, and many others, may be likely caused by an accursed object in the home. Parents and children alike may need DELIVERANCE from the demonic influence, and from the curse of idolatry of these graven images (formed, carved, fashioned images).
Enemy Strongholds In Our Homes
Objects, including some that are not graven images of living things, can become enemy strongholds; and it is because of these strongholds, that many of Yahuweh's people are not able to stand before their enemies (Josh 7:11-12; Jud 2:14-17). These can be in the form of a trinket, jewelry, or sentimental object, received as a gift or memento, or inherited from someone previously involved in occult practices of any kind, as far back as the third and fourth generation (Deut 5:9). Having such objects give the demons the legal right to remain.These strongholds must be removed from the house or building. The parents must repent, by destroying the object. If possible, it should be burned, so that no one else may find or retrieve the object, and become accursed likewise.
Once the legal right to remain has been removed from the house, an eviction must take place, by commanding these spiritual 'flies' or demons, in the name of Yahushua Messiah, to leave, and never return.
Acknowledging to Yahuweh our sin of idolatry is an important step in gaining deliverance from demonic strongholds. A simple confession and renouncing of our sin, and coming out of agreement with idolatry, and coming into agreement with Yahuweh, is often the key to freedom. Both children and parents may need to do this.
It is our repentance and obedience that restores our household and our authority in Yahushua. Once we are restored, we can then exercise our authority in the name of Yahushua. We may then command the demons to leave, and break the curse.
Demons know exactly when someone has authority, and when they do not. This is not a game; and a flippant attitude may create a problem seven times worse than before (Matt 12:43-45). It is safe to first remove the object, then through prayer, receive direction on any further steps to be taken.
If these steps do not result in a sense of peace and freedom, then you may need to seek the help of others. There are many deliverance ministries today that have a heart to help those who are seeking freedom from demonic strongholds.
Idols of the Heart
One consequence of having de jure idols (idols by legal definition only) is that they later become de factoidols, or idols of the heart. Are we attached in any way to our collection of graven images — our figurines, dolls, or toys? Our flesh will scream out against obedience to the Second Commandment. Nevertheless, this is the sin of idolatry, which is a stronghold in many lives, and is forbidden. Idolatry manifests itself in many ways. First, let's look at what Scripture tells us about idols and idolatry:Wherefore, my dearly beloved, flee from idolatry. (1Corinthians 10:14)
Little children, keep yourselves from idols. Amen. (1John 5:21)Beloved, we are to flee from idols, and from idolatry. In the New Testament times, most knew what idols and idolatry were. It is only the gentiles, the heathen, that had no background in the Commandments of Scripture, and were ignorant. Today there are multitudes of Believing ones, who likewise are ignorant of the commandments in Scripture, and the effects of disobedience. Their Pastors and Leaders have simply not told them anything about this Truth of Scripture, because it would not 'fit into' the theology they learned from their Theological Seminaries and Bible Schools.
Notice what else Yahuweh tells us about idolatry:
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry (<08655> 'teraphim' = "household images"). Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. (1Samuel 15:23)This example spoken to Saul, reveals the same result He will have for us today, if we refuse to allow "Messiah-in-us" to walk in obedience to the Second Commandment, just as Messiah did when He walked the earth 2,000 years ago in His own body.
Yahuweh does not need us to have or to use any graven images, idols, or statues of any kind to sell and promote His Kingdom. All that is required is walking in the Truth of the Bible. Our simple obedience to the true teachings of the Word of Yahuweh will result in signs, wonders, and miracles following. Our Saviour said that if you do not believe Me, then believe My miracles. He brought deliverance and set the captives free.
"Taste and see" the goodness of Yahuweh, when we begin to obey the Second Commandment. He will give us victory over demonic strongholds, and the peace that surpasses our ability to understand how great it is. These are blessings that the disobedient, and those of the world, can never taste.
Conclusion
The world's way of raising children is NOT Yahuweh's way. Love your children the way Yahuweh wants you to love them. Remove the graven images from their toybox, and from their rooms, and from your home — and deliver them out of the hand of the enemy. Repent of your lack of knowledge of Yahuweh's Word, and love your children enough to remove the curses that continue to come upon them, simply because we as parents have been as disobedient children of Yahuweh (Eph 5:5-6; Col 3:5-6).Any type of collection of figurines, art objects, dolls, toys, or any other likeness of living things (such as owls and frogs especially, which are stated as abominations to Yahuweh), unicorns, birds, elephants, mice, fish, bears, soldiers — any object which depicts one of Yahuweh's created living beings, as well as likenesses of the heavenly bodies — are graven images, and are idols.
Yahuweh strictly forbids the MAKING or ACQUIRING of them. You may have just one or two of these items in your home or office, but only a few are just as deadly as a whole collection.
Because of idols, many of Yahuweh's people become deceived, and thus they prevent themselves from making progress and attaining victory in many little ways in their walk with Yahuweh. Refusing to clean out the home of graven images causes a blockage in their progress, therefore they begin to lack the willingness to 'do what it takes' to grow and mature further — to become a mighty overcomer. This deception often begins with the thought, "Oh, Yahuweh knows my heart; He knows I love Him, and these objects are insignificant, and nothing to concern myself over."
Pastors, do you experience a lack of prayer results, or perceive a blockage in your ministry? Perhaps you might want to consider whether you have unknowingly allowed forbidden objects into your home or office.
Many Bible Believers have given testimony of deliverance from curses brought on by these objects. Many have testified of what these objects can do, and of the curses these objects bring on individuals and entire households — until they begin to walk in obedience to the Second Commandment.
Articlefrom:
http://www.thewayprepared.com/studies/2nd-commandment.html
Saturday, November 28, 2015
Life of godliness
What this world honors is detestable in the sight of God. For what is exalted among men is an abomination in the sight of God. Luke 16:15
Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions Luke 12:15
Turn my heart toward your statutes and not toward selfish gain.
Psalm 119:36
Men Often Highly Esteem What God Abhors
C. G. Finney, D. D.
Luke 16:14-18
And the Pharisees also, who were covetous, heard all these things: and they derided him.…
Show how and why it is that men highly esteem that which God abhors.
1. They have a different rule of judgment. God judges by one rule; they by another. God's rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so it be sufficiently refined to meet the times. The world adopts an entirely different rule, allowing men to set up their own happiness as their end. But God's rule is, "Seek not thine own." God regards nothing as virtue except devotion to the right ends. The right end is not one's own, but the general good. Hence God's rule requires virtue, while man's rule at best only restrains vice. Men very inconsiderately judge themselves and others, not by God's rule, but by man's. Here I must notice some of the evidences of this, and furnish some illustrations. Thus, for example, a mere negative morality is highly esteemed by some men. Again, a religion which is merely negative is often highly esteemed. So also of a religion which at best consists of forms and prayers, and does not add to these the energies of benevolent effort. Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Professed Christians judge themselves falsely, because they judge by a false standard. One of the most common and fatal mistakes is to employ a merely negative standard. The good Christian in the world's esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing man, than which nothing is more admired. Now, this may be highly esteemed among men; but does not God abhor it?
Divine and Human Judgment
W. Clarkson
Luke 16:15
And he said to them, You are they which justify yourselves before men; but God knows your hearts…
This declaration of Christ was a judgment in a double sense. It was drawn down upon themselves by the Pharisees, who had been doing their worst to bring into derision he doctrine and the character of our Lord. This reply was not indeed a retort, but it was of the nature of a judgment. It declared the mind of Christ, and it declared it in strong disapproval of evil-doing and strong condemnation of an evil spirit. It brings before us three subjects of thought.
I. OUR DESIRE TO STAND WELL WITH OUR BRETHREN. "Ye... justify yourselves before men." The desire to be justified of man is almost universal.
1. It may be a right and worthy sentiment. When the approval of man is regarded in the light of a confirmation of God's acceptance of us or of the commendation of our own conscience, then is it right and honourable.
2. But it may be of very little value indeed; it is so when it is sought merely as a matter of gratification, irrespective of the consideration of its true moral worth. For the approval of man is often a very hollow and always a transient thing; change the company, and you change the verdict; wait until a later day, and you have a contrary decision. The hero of the past generation is the criminal of the present time. And it may be that the man or the action the multitude are praising is the one that God is most seriously condemning. Of what value, then, is "the honour that cometh from man"?
(1) Care nothing for the opinion of the selfish and the vicious.
(2) Care little for the judgment of those whose character you do not know.
(3) Be desirous of living in the esteem of the good and wise.
II. GOD'S SEARCHING GLANCE. "God knoweth your hearts." Men do not see us as we are; we do not know ourselves with any thoroughness of knowledge; the power we have and use to impose on others reaches its climax when we impose on ourselves, and persuade ourselves that those things are true of us which are essentially false. Only God "knows us altogether;" for it is he alone that "looketh upon the heart," that is "a Discerner of the thoughts and intents of the heart." His glance penetrates to the innermost chambers of our soul. He sees:
1. The motives by which we are actuated in our deeds; seeing often that apparently good deeds are inspired by low or even bad motives, and that deeds which society condemns are relieved by unselfish promptings.
2. The feeling that accompanies our expression; whether it is slight or whether it is deep; often perceiving that it is more or that it is less than we imagine it to be.
3. The purpose of our heart toward himself; determining whether, in the presence of much profession, there is genuine devotedness; whether, in the absence of profession and even of assurance, there is not true godliness in the soul.
III. THE DIVINE REVERSAL. "That which is highly esteemed," etc. Of those things concerning which these strong words are true, there are:
1. Assumed and also unpractical piety. The hypocrite is hateful in the sight of Absolute Purity; we know what Christ thought of him. Less guilty and yet guilty is the mere ceremonialist - he who has no more piety than is found in a multitude of sacred ceremonies, who has not learned to regulate his life or to regard the claims of others. To frequent the sanctuary on one day, and the next to take a mean advantage of some weak brother, is odious in the sight of the common Father.
2. Self-seeking philanthropy - the show of doing good to others which is nothing more than a profitable pretence, a course of conduct which has a benevolent aspect but which is secretly aiming at its own enrichment.
3. Irreverent activity. Men often yield great admiration to those whose lives are full of successful labour, who build up large fortunes or rise to great eminence and power by much energy and unremitting toil. But if those men are living godless lives, are excluding from the sphere of their thought and effort that Divine One, "with whom they have [everything] to do," and whose creative, preserving, and providing love has everything to do with their capacity, must we not say that the lives of these men are so seriously defective as to be even "abomination in the sight of God"?
Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions Luke 12:15
Turn my heart toward your statutes and not toward selfish gain.
Psalm 119:36
Men Often Highly Esteem What God Abhors
C. G. Finney, D. D.
Luke 16:14-18
And the Pharisees also, who were covetous, heard all these things: and they derided him.…
Show how and why it is that men highly esteem that which God abhors.
1. They have a different rule of judgment. God judges by one rule; they by another. God's rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so it be sufficiently refined to meet the times. The world adopts an entirely different rule, allowing men to set up their own happiness as their end. But God's rule is, "Seek not thine own." God regards nothing as virtue except devotion to the right ends. The right end is not one's own, but the general good. Hence God's rule requires virtue, while man's rule at best only restrains vice. Men very inconsiderately judge themselves and others, not by God's rule, but by man's. Here I must notice some of the evidences of this, and furnish some illustrations. Thus, for example, a mere negative morality is highly esteemed by some men. Again, a religion which is merely negative is often highly esteemed. So also of a religion which at best consists of forms and prayers, and does not add to these the energies of benevolent effort. Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Professed Christians judge themselves falsely, because they judge by a false standard. One of the most common and fatal mistakes is to employ a merely negative standard. The good Christian in the world's esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing man, than which nothing is more admired. Now, this may be highly esteemed among men; but does not God abhor it?
Divine and Human Judgment
W. Clarkson
Luke 16:15
And he said to them, You are they which justify yourselves before men; but God knows your hearts…
This declaration of Christ was a judgment in a double sense. It was drawn down upon themselves by the Pharisees, who had been doing their worst to bring into derision he doctrine and the character of our Lord. This reply was not indeed a retort, but it was of the nature of a judgment. It declared the mind of Christ, and it declared it in strong disapproval of evil-doing and strong condemnation of an evil spirit. It brings before us three subjects of thought.
I. OUR DESIRE TO STAND WELL WITH OUR BRETHREN. "Ye... justify yourselves before men." The desire to be justified of man is almost universal.
1. It may be a right and worthy sentiment. When the approval of man is regarded in the light of a confirmation of God's acceptance of us or of the commendation of our own conscience, then is it right and honourable.
2. But it may be of very little value indeed; it is so when it is sought merely as a matter of gratification, irrespective of the consideration of its true moral worth. For the approval of man is often a very hollow and always a transient thing; change the company, and you change the verdict; wait until a later day, and you have a contrary decision. The hero of the past generation is the criminal of the present time. And it may be that the man or the action the multitude are praising is the one that God is most seriously condemning. Of what value, then, is "the honour that cometh from man"?
(1) Care nothing for the opinion of the selfish and the vicious.
(2) Care little for the judgment of those whose character you do not know.
(3) Be desirous of living in the esteem of the good and wise.
II. GOD'S SEARCHING GLANCE. "God knoweth your hearts." Men do not see us as we are; we do not know ourselves with any thoroughness of knowledge; the power we have and use to impose on others reaches its climax when we impose on ourselves, and persuade ourselves that those things are true of us which are essentially false. Only God "knows us altogether;" for it is he alone that "looketh upon the heart," that is "a Discerner of the thoughts and intents of the heart." His glance penetrates to the innermost chambers of our soul. He sees:
1. The motives by which we are actuated in our deeds; seeing often that apparently good deeds are inspired by low or even bad motives, and that deeds which society condemns are relieved by unselfish promptings.
2. The feeling that accompanies our expression; whether it is slight or whether it is deep; often perceiving that it is more or that it is less than we imagine it to be.
3. The purpose of our heart toward himself; determining whether, in the presence of much profession, there is genuine devotedness; whether, in the absence of profession and even of assurance, there is not true godliness in the soul.
III. THE DIVINE REVERSAL. "That which is highly esteemed," etc. Of those things concerning which these strong words are true, there are:
1. Assumed and also unpractical piety. The hypocrite is hateful in the sight of Absolute Purity; we know what Christ thought of him. Less guilty and yet guilty is the mere ceremonialist - he who has no more piety than is found in a multitude of sacred ceremonies, who has not learned to regulate his life or to regard the claims of others. To frequent the sanctuary on one day, and the next to take a mean advantage of some weak brother, is odious in the sight of the common Father.
2. Self-seeking philanthropy - the show of doing good to others which is nothing more than a profitable pretence, a course of conduct which has a benevolent aspect but which is secretly aiming at its own enrichment.
3. Irreverent activity. Men often yield great admiration to those whose lives are full of successful labour, who build up large fortunes or rise to great eminence and power by much energy and unremitting toil. But if those men are living godless lives, are excluding from the sphere of their thought and effort that Divine One, "with whom they have [everything] to do," and whose creative, preserving, and providing love has everything to do with their capacity, must we not say that the lives of these men are so seriously defective as to be even "abomination in the sight of God"?
Friday, November 27, 2015
God's love
Consider what you owe to His immutability. Though you have changed a thousand times, He has not changed once.
Charles Spurgeon
If you know that God loves you, you should never question a directive from Him. It will always be right and best. When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are to obey it.
Henry Blackaby
Though our feelings come and go, God’s love for us does not.
C.S. Lewis
God is completely sovereign. God is infinite in wisdom. God is perfect in love. God in His love always wills what is best for us. In His wisdom He always knows what is best, and in His sovereignty He has the power to bring it about.
Jerry Bridges
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved.
Ephesians 2:4-5
Read more: http://www.christianquotes.info/top-quotes/17-amazing-quotes-about-gods-lov
Charles Spurgeon
If you know that God loves you, you should never question a directive from Him. It will always be right and best. When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are to obey it.
Henry Blackaby
Though our feelings come and go, God’s love for us does not.
C.S. Lewis
God is completely sovereign. God is infinite in wisdom. God is perfect in love. God in His love always wills what is best for us. In His wisdom He always knows what is best, and in His sovereignty He has the power to bring it about.
Jerry Bridges
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved.
Ephesians 2:4-5
Read more: http://www.christianquotes.info/top-quotes/17-amazing-quotes-about-gods-lov
Thursday, November 26, 2015
The Second Time
C. H. Spurgeon., Dean Plumptre.
Acts 7:9-15
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,…
There is a plain parallel between Joseph and Jesus, his brethren and ourselves. Certain classes of real seekers do not at once find peace: they go to Jesus after a fashion, and return from Him as they went. Our fear is that they may grow indifferent or despairing. Our hope is that they will go again, and before long discover the great secret, and find food for their souls. To this end we would follow the track of Joseph's story, and use it as an allegory for the benefit of the seeker.
I. THERE IS A SOMETHING WHICH YOU DO NOT KNOW. The sons of Israel did not know Joseph. Like them —
1. You have no idea of who and what Jesus is. Power and pity blend in Him. He is far more than He seems.
2. You view Him only as great, lordly, unapproachable; a great and stern governor and tax-master.
3. You do not know that He is your brother, one with you in nature, relationship, and love.
4. You cannot conceive how He loves; He yearns to make Himself known; His heart is swollen big with compassion.
5. You cannot guess what He will do for you: all that He is and has shall be at your disposal. Picture the Israelitish shepherds in the presence of the exalted Egyptian prince, as he stands veiled in mystery, girded with power, and surrounded with honour. Little could they imagine that this was Joseph their brother.
II. THERE IS A REASON WHY AT YOUR FIRST GOING YOU HAVE NOT LEARNED THIS. Joseph was not made known to his brethren on their first journey, nor have you yet found out Jesus so as to know His love.
1. You have not looked for Him. The sons of Jacob went to Egypt for corn, not for a brother. You are looking for comfort, etc., not for the Saviour.
2. You have not yet felt your sin against Jesus, and He would bring you to repentence, even as Joseph brought his brethren to confess their great wrong.
3. You have not gone with your whole force. As the brothers left Benjamin at home, so have you left some faculty or capacity dormant, or chill, in your seeking for grace.
4. You have a larger blessing through the delay; and the Lord Jesus will in the most seasonable hour reveal Himself, as Joseph did. Till then He refrains.
III. THERE IS GREAT HOPE IN TOUR GOING AGAIN TO HIM. Joseph's brethren made a great discovery the second time; you are in similar circumstances to them. Go a second time; for —
1. You must go or perish. There was corn only in Egypt; and there is salvation only in Christ.
2. Others have gone and speeded. All nations went to Egypt, and none were refused. Has Jesus cast out one?
3. You have lingered too long already, even as did Israel's sons.
4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to see you.
IV. THERE ARE FORECASTS OF WHAT WILL HAPPEN IF YOU GO. The story lends itself to prophecy. As the sons of Israel fared with Joseph, so shall you fare with Jesus.
1. You will tremble in His presence.
2. He will bid you draw near.
3. He will comfort you by revealing Himself to you.
4. He will bless and enrich you and send you home rejoicing, to fetch all your family to Him.
5. He will rule all the world for your sake, and you shall be with Him, and be nourished by Him.Conclusion:
1. Let us hasten to go to our Saviour the second time.
2. Surely this is the season, for the Holy Ghost saith "to-day."
(C. H. Spurgeon.)
All his kindred, threescore and fifteen souls. — Seventy is given as the number, including Jacob, Joseph, and his two sons, in Genesis 46:27;Exodus 1:5; Deuteronomy 10:22. Here, however, Stephen had the authority of the LXX. of Genesis 46:27, which gives the number at seventy-five and makes it up by inserting the son and grandson of Manasseh, two sons and a grandson of Ephraim. With them it was probably an editorial correction based upon Numbers 26:27. Stephen, as an Hellenistic Jew, naturally accepted, without caring to investigate, the number which he found in the Greek version.
(Dean Plumptre.)
C. H. Spurgeon., Dean Plumptre.
Acts 7:9-15
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,…
There is a plain parallel between Joseph and Jesus, his brethren and ourselves. Certain classes of real seekers do not at once find peace: they go to Jesus after a fashion, and return from Him as they went. Our fear is that they may grow indifferent or despairing. Our hope is that they will go again, and before long discover the great secret, and find food for their souls. To this end we would follow the track of Joseph's story, and use it as an allegory for the benefit of the seeker.
I. THERE IS A SOMETHING WHICH YOU DO NOT KNOW. The sons of Israel did not know Joseph. Like them —
1. You have no idea of who and what Jesus is. Power and pity blend in Him. He is far more than He seems.
2. You view Him only as great, lordly, unapproachable; a great and stern governor and tax-master.
3. You do not know that He is your brother, one with you in nature, relationship, and love.
4. You cannot conceive how He loves; He yearns to make Himself known; His heart is swollen big with compassion.
5. You cannot guess what He will do for you: all that He is and has shall be at your disposal. Picture the Israelitish shepherds in the presence of the exalted Egyptian prince, as he stands veiled in mystery, girded with power, and surrounded with honour. Little could they imagine that this was Joseph their brother.
II. THERE IS A REASON WHY AT YOUR FIRST GOING YOU HAVE NOT LEARNED THIS. Joseph was not made known to his brethren on their first journey, nor have you yet found out Jesus so as to know His love.
1. You have not looked for Him. The sons of Jacob went to Egypt for corn, not for a brother. You are looking for comfort, etc., not for the Saviour.
2. You have not yet felt your sin against Jesus, and He would bring you to repentence, even as Joseph brought his brethren to confess their great wrong.
3. You have not gone with your whole force. As the brothers left Benjamin at home, so have you left some faculty or capacity dormant, or chill, in your seeking for grace.
4. You have a larger blessing through the delay; and the Lord Jesus will in the most seasonable hour reveal Himself, as Joseph did. Till then He refrains.
III. THERE IS GREAT HOPE IN TOUR GOING AGAIN TO HIM. Joseph's brethren made a great discovery the second time; you are in similar circumstances to them. Go a second time; for —
1. You must go or perish. There was corn only in Egypt; and there is salvation only in Christ.
2. Others have gone and speeded. All nations went to Egypt, and none were refused. Has Jesus cast out one?
3. You have lingered too long already, even as did Israel's sons.
4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to see you.
IV. THERE ARE FORECASTS OF WHAT WILL HAPPEN IF YOU GO. The story lends itself to prophecy. As the sons of Israel fared with Joseph, so shall you fare with Jesus.
1. You will tremble in His presence.
2. He will bid you draw near.
3. He will comfort you by revealing Himself to you.
4. He will bless and enrich you and send you home rejoicing, to fetch all your family to Him.
5. He will rule all the world for your sake, and you shall be with Him, and be nourished by Him.Conclusion:
1. Let us hasten to go to our Saviour the second time.
2. Surely this is the season, for the Holy Ghost saith "to-day."
(C. H. Spurgeon.)
All his kindred, threescore and fifteen souls. — Seventy is given as the number, including Jacob, Joseph, and his two sons, in Genesis 46:27;Exodus 1:5; Deuteronomy 10:22. Here, however, Stephen had the authority of the LXX. of Genesis 46:27, which gives the number at seventy-five and makes it up by inserting the son and grandson of Manasseh, two sons and a grandson of Ephraim. With them it was probably an editorial correction based upon Numbers 26:27. Stephen, as an Hellenistic Jew, naturally accepted, without caring to investigate, the number which he found in the Greek version.
(Dean Plumptre.)
Fret Not
T. Spurgeon.
Psalm 37:1-12
Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.…
There are many who suppose that it is well-nigh impossible to pass the time of our sojourning here without some degree of anxiety and depression of spirit. I grant you these feelings will come to us, but we are not obliged to welcome them. Luther quaintly said that, whereas we cannot prevent the birds from hovering over and flying round about our heads, we can prevent them from building their nests in our hair. The Lord will net hold us accountable for the suggestions that the devil makes, or our own evil hearts produce, but He does hold us responsible for yielding to those suggestions, and nourishing them.
I. A DESCRIPTION OF THE COMPLAINT. Worrying, murmuring, or fretting, is certainly a malady. It must not be regarded as a mere circumstance that afflicts us from without. It is a deep-seated complaint that reigns within. One of the old Puritans says, of one who was always complaining, that he was "sick of the frets." He recognized that it was an inward ailment, affecting both soul and body. The root of the mischief was in the rebellious heart.
1. What is the nature of this complaint? It is of the nature of a fever. "Fret not thyself," or as it might be read, "Do not grow hot, inflame net thyself, because of evil-doers." Leave. to the sea to fret, and fume, and rage, and roar. Leave to the wicked, of whom the troubled sea is so apt an emblem, to toss to and fro, and cast up mire and dirt. Leave to the caged bird, that has no wisdom, to beat itself against the bars and make its incarceration still more unendurable; but for you who are already God's, who have such a Father and Friend, and such a home, to which you are each moment coming nearer, for you to fret is clean contrary to the spirit of the Gospel; and to the grace which is in Christ Jesus.
2. What are the causes of this complaint?
(1) The prosperity of the wicked. I do not know of anything more likely to contribute to envy — which is nearly always an accompaniment of fretting — than a view of the prosperity of the wicked, that is if that view is a one-sided and short-sided one, as it generally is. The wicked spreads himself like a green bay tree, everything seems to go well with him. But he is a stranger to the one thing needful. He is altogether unacquainted with the joys we know, and what shall his end be? Have you ever found it in your heart to envy the apparent riches of the stage king, who struts his little hour behind the footlights with crown, and robes, and sceptre, and I know not what?
(2) The care that seems inseparable from daily life. So long as we dwell in the land there must be the question of being fed and clothed. I had almost said that religion is a farce and a fraud unless it stoops with me to such matters as these. It does so.
(3) There is another matter that mightily troubles some people, viz. the safeguarding of their reputation. Well, but let not this give rise to fretting and to distrust of God (vers. 5, 6). What reputation we have is due to God's grace. If He has made it, He will keep it. Your reputation is not of half so much account as are God's cause, etc.
3. What are the symptoms of this disease.
(1) It is generally accompanied by envy — "neither be thou envious against the workers of iniquity." Be on the look-out against that green-eyed monster jealousy, for it works havoc in the heart, and havoc everywhere.
(2) It is accompanied also by loss of appetite that is, for the things of God. If we give way to repining, we shall not care for God's Word, prayer will become almost impossible, the Gospel itself will lose its zest.
(3) Accompanying this fever there is, of course, a very high temperature. It is very easy, when you are in this state of mind, to get angry, and very difficult to cease from wrath.
(4) There is a consuming thirst with this fretting fever, a longing for something one has not got, a parching of the tongue and a drying of the lip, almost unbearable.
(5) The vision is impaired; we do not see things clearly.
(6) There is loss of memory, for we forget the mercies which have gone before, a recollection of which would help us to bear the troubles of the present.
II. THE PRESCRIPTION.
1. The first item is trust in the Lord. Faith cures fretting. I believe in the "faith cure" — not as some administer it, but as God administers it. It is the only cure for worrying. If thou trustest all shall be well.
2. Do good. This is the second ingredient in the prescription. Do not give up, do not yield to fear. Do good; get to some practical work for God; continue in the path of daily duty, take spiritual exercise.
8. Diet is a very important matter in fever cases. It reads in the original, "Thou shelf be fed with truth." Oh, the patient begins to get better at once, if he is fed on faithfulness. If you eat God's truth and live on His Word, and drink in His promises, recovery is sure.
4. "Delight thyself also in the Lord." Joy is one of the fruits of the Spirit. "God writes straight on crooked lines;" delight in Him if you cannot delight in anybody else; delight in Him if you find no joy in yourself.
5. "Commit thy way unto the Lord." Not merely petition the King and then go on worrying, but roll the burden upon the Lord. Then the matter becomes His rather than yours; He accepts the responsibility which is too heavy for you. Too often we shoulder the load again.
6. "Rest in the Lord." Any doctor will prescribe rest in a case of fever; without it the patient is not likely to pull through. You must have rest; be still and see the salvation of the Lord, sit silent before God. Rubbing the eye is not likely to bring the mote out. Even if it does it will only inflame the optic more, and fretting is something like rubbing the eyes — it only increases the inflammation. Do not strive and struggle.
7. "Wait patiently for Him." The buds of His purposes must not be torn rudely open. They will unfold of themselves if you will let them. If you try to expedite matters you will spoil the whole business. God's time is the best time.
8. "Cease from anger and forsake wrath." Ah, I have heard of some people down with the fever who have been foolish enough to do things and to take things which are only calculated to add fuel to the fire. You cannot give up fretting until you begin to forgive.
(T. Spurgeon.)
T. Spurgeon.
Psalm 37:1-12
Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.…
There are many who suppose that it is well-nigh impossible to pass the time of our sojourning here without some degree of anxiety and depression of spirit. I grant you these feelings will come to us, but we are not obliged to welcome them. Luther quaintly said that, whereas we cannot prevent the birds from hovering over and flying round about our heads, we can prevent them from building their nests in our hair. The Lord will net hold us accountable for the suggestions that the devil makes, or our own evil hearts produce, but He does hold us responsible for yielding to those suggestions, and nourishing them.
I. A DESCRIPTION OF THE COMPLAINT. Worrying, murmuring, or fretting, is certainly a malady. It must not be regarded as a mere circumstance that afflicts us from without. It is a deep-seated complaint that reigns within. One of the old Puritans says, of one who was always complaining, that he was "sick of the frets." He recognized that it was an inward ailment, affecting both soul and body. The root of the mischief was in the rebellious heart.
1. What is the nature of this complaint? It is of the nature of a fever. "Fret not thyself," or as it might be read, "Do not grow hot, inflame net thyself, because of evil-doers." Leave. to the sea to fret, and fume, and rage, and roar. Leave to the wicked, of whom the troubled sea is so apt an emblem, to toss to and fro, and cast up mire and dirt. Leave to the caged bird, that has no wisdom, to beat itself against the bars and make its incarceration still more unendurable; but for you who are already God's, who have such a Father and Friend, and such a home, to which you are each moment coming nearer, for you to fret is clean contrary to the spirit of the Gospel; and to the grace which is in Christ Jesus.
2. What are the causes of this complaint?
(1) The prosperity of the wicked. I do not know of anything more likely to contribute to envy — which is nearly always an accompaniment of fretting — than a view of the prosperity of the wicked, that is if that view is a one-sided and short-sided one, as it generally is. The wicked spreads himself like a green bay tree, everything seems to go well with him. But he is a stranger to the one thing needful. He is altogether unacquainted with the joys we know, and what shall his end be? Have you ever found it in your heart to envy the apparent riches of the stage king, who struts his little hour behind the footlights with crown, and robes, and sceptre, and I know not what?
(2) The care that seems inseparable from daily life. So long as we dwell in the land there must be the question of being fed and clothed. I had almost said that religion is a farce and a fraud unless it stoops with me to such matters as these. It does so.
(3) There is another matter that mightily troubles some people, viz. the safeguarding of their reputation. Well, but let not this give rise to fretting and to distrust of God (vers. 5, 6). What reputation we have is due to God's grace. If He has made it, He will keep it. Your reputation is not of half so much account as are God's cause, etc.
3. What are the symptoms of this disease.
(1) It is generally accompanied by envy — "neither be thou envious against the workers of iniquity." Be on the look-out against that green-eyed monster jealousy, for it works havoc in the heart, and havoc everywhere.
(2) It is accompanied also by loss of appetite that is, for the things of God. If we give way to repining, we shall not care for God's Word, prayer will become almost impossible, the Gospel itself will lose its zest.
(3) Accompanying this fever there is, of course, a very high temperature. It is very easy, when you are in this state of mind, to get angry, and very difficult to cease from wrath.
(4) There is a consuming thirst with this fretting fever, a longing for something one has not got, a parching of the tongue and a drying of the lip, almost unbearable.
(5) The vision is impaired; we do not see things clearly.
(6) There is loss of memory, for we forget the mercies which have gone before, a recollection of which would help us to bear the troubles of the present.
II. THE PRESCRIPTION.
1. The first item is trust in the Lord. Faith cures fretting. I believe in the "faith cure" — not as some administer it, but as God administers it. It is the only cure for worrying. If thou trustest all shall be well.
2. Do good. This is the second ingredient in the prescription. Do not give up, do not yield to fear. Do good; get to some practical work for God; continue in the path of daily duty, take spiritual exercise.
8. Diet is a very important matter in fever cases. It reads in the original, "Thou shelf be fed with truth." Oh, the patient begins to get better at once, if he is fed on faithfulness. If you eat God's truth and live on His Word, and drink in His promises, recovery is sure.
4. "Delight thyself also in the Lord." Joy is one of the fruits of the Spirit. "God writes straight on crooked lines;" delight in Him if you cannot delight in anybody else; delight in Him if you find no joy in yourself.
5. "Commit thy way unto the Lord." Not merely petition the King and then go on worrying, but roll the burden upon the Lord. Then the matter becomes His rather than yours; He accepts the responsibility which is too heavy for you. Too often we shoulder the load again.
6. "Rest in the Lord." Any doctor will prescribe rest in a case of fever; without it the patient is not likely to pull through. You must have rest; be still and see the salvation of the Lord, sit silent before God. Rubbing the eye is not likely to bring the mote out. Even if it does it will only inflame the optic more, and fretting is something like rubbing the eyes — it only increases the inflammation. Do not strive and struggle.
7. "Wait patiently for Him." The buds of His purposes must not be torn rudely open. They will unfold of themselves if you will let them. If you try to expedite matters you will spoil the whole business. God's time is the best time.
8. "Cease from anger and forsake wrath." Ah, I have heard of some people down with the fever who have been foolish enough to do things and to take things which are only calculated to add fuel to the fire. You cannot give up fretting until you begin to forgive.
(T. Spurgeon.)
Tuesday, November 24, 2015
Pride
When pride comes, then comes shame: but with the lowly is wisdom.
I shall first describe to you the several kinds of pride among mankind, and show you their folly and wickedness; and, secondly, point out to you the beauty and advantage of their opposite virtue, humility.
I. The vice of pride PUTS ON A GREAT VARIETY OF APPEARANCES, AND IS FOUND IN EVERY RANK AND CONDITION OF HUMAN LIFE. Pride of station claims our first notice. "Man being in authority," is too apt to be "proud at heart"; to be "puffed up" with this distinction; to consider himself as a being of a higher order than the rest of his fellow sinners; and to look upon those with disdain who are lower in the scale of society than himself. But what do the Scriptures say to such a vain and foolish mortal as this? They tell him that "man will not long abide in honour, seeing he may be compared to the beast that perisheth." They tell him that "men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity."
2. Nor is the pride of birth less unreasonable than that of rank. Even a heathen in ancient times could see its absurdity, and say, "for as to family and ancestors, and what we have not done ourselves, we can scarcely call those things ours."
3. Of the same wicked and foolish character is pride of riches. Reason tells us that riches cannot give dignity of character, superiority of intellect, vigour of body, endowments of mind, peace of conscience, cheerfulness of heart, or any one of those advantages which form the chief blessings of life; and, therefore, are a very insufficient foundation for "pride of heart."
4. Pride of talent, and pride of learning, also ill become "man that is born of a woman." A disease, an accident, "a sudden terror," may overset the mind, and turn all our light into "utter darkness." Of the pride of beauty, in order to show its folly, it need only be said, in the language of inspiration, "surely all flesh is grass, and all the goodliness thereof is as the flower of the field
; the grass withereth, and the flower fadeth."
5. The pride of judgment, also, which is too often the pride of the young and ignorant, is of the like foolish description, and is equally rebuked by the Holy Scriptures. It is a common and a true observation, that those who know least generally imagine that they know most, and know best.
6. But, of all kinds of pride, spiritual pride, or the conceit and boast of being holier than others, is the worst description of this bad passion: most hateful to God, and most dangerous to our souls.
II. Opposite, however, as the mid-day sun to "utter darkness," is THE CHARACTER GIVEN IN CRIPTURE OF LOWLINESS OR HUMILITY: AND THE VIEW OF THE BLESSINGS WHICH ARE PROMISED UPON THOSE IN WHOM IT IS FOUND. "When pride cometh, then cometh shame: but with the lowly is wisdom." When we consider the nature of man, fallen and far gone from original righteousness, one might well think that men should of their own accord see the propriety, the necessity, of the grace of humility in their character. Our Lord has bound meekness and poverty of spirit upon our consciences by His injunctions, and encouraged our obedience to His injunctions by assuring us that "the meek and the poor in spirit shall inherit the kingdom of heaven." He has declared to us that those who "humble themselves shall be exalted"; and finally, to give the greatest possible weight and effect to what He said, He left us, in His own practice, the most perfect example of the graces which He enjoined to His followers: for "He made Himself of no reputation," etc.
(R. Warner.)
John Taylor, LL.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Among all the vices against which Solomon has cautioned us (and he has scarce left one untouched), there is none upon which he animadverts with more severity, or to which he more frequently recalls our attention, than the vice of pride; for which there may be many reasons assigned, but, more particularly, two seem to deserve our consideration.
1. The first is the extensiveness of the sin. Other vices tyrannise over particular ages, and triumph in particular countries. Rage is the failing of youth, and avarice of age; revenge is the predominant passion of one country, and inconstancy the charasteristic of another; but pride is the native of every country, infects every climate, and corrupts every nation.
2. The second reason may be drawn from the circumstances of the preacher. Pride was probably a crime to which Solomon himself was most violently tempted, since he was placed in every circumstance that could expose him to it. He was a king absolute and independent, and by consequence surrounded with sycophants ready to second the first motions of self-love, to comply with every proposal, and flatter every failing. But Solomon had not only the pride of royalty to suppress, but the pride of prosperity, of knowledge, and of wealth.
I. THE NATURE OF PRIDE, WITH ITS ATTENDANTS AND CONSEQUENCES. Pride, simply considered, is an immoderate degree of self-esteem, or an over-value set upon a man by himself, and, like most other vices, is founded originally on an intellectual falsehood. But this definition sets this vice in the fairest light, and separates it from all its consequences, by considering man without relation to society, and independent of all outward circumstances. Pride, thus defined, is only the seed of that complicated sin against which we are cautioned in the text. In speculation pride may be considered as ending where it began, and exerting no influences beyond the bosom in which it dwells; but in real life pride will always be attended with kindred passions, and produce effects equally injurious to others, and destructive to itself.
1. He that overvalues himself will undervalue others, and he that undervalues others will oppress them. Pride has been able to harden the heart against compassion, and stop the ears against the cries of misery. It makes masters cruel and imperious, and magistrates insolent and partial. It produces contempt and injuries, and dissolves the bond of society. Nor is this species of pride more hurtful to the world than destructive to itself. The oppressor unites heaven and earth against him.
2. He that sets too high a value upon his own merits will, of course, think them ill-rewarded with his present condition. He will endeavour to exalt his fortune and his rank above others, in proportion as his deserts are superior to theirs. Once fired with these notions, he will attempt to increase his fortune and enlarge his sphere; and how few there are that prosecute such attempts with innocence, a very transient observation will sufficiently inform us. To pride, therefore, must be ascribed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired.
3. Another concomitant of pride is envy, or the desire of debasing others. A proud man is uneasy and dissatisfied, while any of those applauses are bestowed on another, which he is desirous of himself.
4. Another consequence of immoderate self-esteem is an insatiable desire of propagating in others the favourable opinion he entertains of himself. He therefore tortures his invention for means to make himself conspicuous, and to draw the eyes of the world upon him. But for the most part it is ordered by Providence that the schemes of the ambitious are disappointed, so that "still when pride cometh, then cometh shame, but with the lowly is wisdom."
II. SOME OF THE USUAL MOTIVES TO PRIDE, AND HOW LITTLE THEY CAN BE PLEADED IN EXCUSE OF IT. A superior being that should look down upon the disorder and corruption of our world, that should observe the shortness of our lives, the weakness of our bodies, the continual accidents, or injuries, to which we are subject; the violence of our passions, the irregularity of our conduct, and the transitory state of everything about us, would hardly believe there could be among us such vice as pride. Yet so it is, that however weak or wicked we may be, we fix our eyes on some other that is represented by our self-love to be weaker, or more wicked, than ourselves, and grow proud upon the comparison. Another common motive to pride is knowledge, a motive equally weak, vain, and idle, with the former. Learning indeed, imperfect as it is, may contribute to many great and noble ends, and may be called in to the assistance of religion. But how little reason have we to boast of our knowledge, when we only gaze and wonder at the surface of things? When the wisest and most arrogant philosopher knows not how a grain of corn is generated, or why a stone falls to the ground? But were our knowledge far greater than it is, let us yet remember that goodness, not knowledge, is the happiness of man! There is another more dangerous species of pride, arising from a consciousness of virtue; so watchful is the enemy of our souls, and so deceitful are our own hearts, that too often a victory over one sinful inclination exposes us to be conquered by another. This kind of pride is generally accompanied with great uncharitableness, and severe censures of others, and may obstruct the great duty of repentance.
III. THE AMIABLENESS AND EXCELLENCE OF HUMILITY. To evince beyond opposition the excellence of this virtue, we may observe that the life of our Lord was one continued exercise of humility.
(John Taylor, LL.D.)
Christian Weekly
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Tirmond, one of the Czar's ablest surgeons, and to whom he was much attached, having died, his widow married a young barber from Dantzic, who was somewhat more expert in gallantry than in surgery; as he became very wealthy by this marriage, he made a great figure at Moscow. Being one day sent for by the Czar, he went to court in a magnificent dress, and in one of his elegant carriages. Peter examined him, and roughly told him he was a blockhead, and immediately sailed in a troop of valets and peasants, whom he ordered him instantly to shave. The gentleman barber was under the necessity of obeying, to the great amusement of the whole court, and with the same parade in which he had arrived, he was then permitted to return.
(Christian Weekly.)
D. Thomas, D.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
I. THE ADVENT OF PRIDE. Pride is inordinate self-appreciation. This feeling comes to a soul; it is not born in it. Infancy and childhood are free from it. How does it come?
1. By associating only with inferiors.
2. By practically ignoring the true standards of character. When we lose sight of the eternal law of rectitude, and judge ourselves only by the imperfect standards around us, pride is likely to come.
3. By a practical disregard to the majesty of God. The conscious presence of God humbles.
II. THE EVIL OF PRIDE. "Then cometh shame." The man who has formed a false and exaggerated estimate of self must be disappointed one day. Man must always find his level; he must come to realities.
1. Shame of folly. The soul bursts with a sense of its own foolish estimate.
2. Shame of guilt. Pride is a wrong state of mind, and hence shame follows it.
(D. Thomas, D.D.)
Biblical Illustrator
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
The haughty and overbearing conduct of Cardinal Wolsey created him many secret enemies, and it was his ostentation and love of power which caused him to lose the favour of his sovereign. Proud of his talents, his wealth, his position, his sole aim was to raise himself still higher, all his actions being directed to his own aggrandisements; and this eagerness lay at the root of his downfall, it being impossible for him to please Henry in the matter of the divorce without losing all hope of the popedom. He felt severely the shame of his first disgrace, and offered to surrender both office and wealth to avert the king's displeasure; but, being allowed to retire to his archbishopric, he again excited the envy of his political rivals by his pride and love of show, and, being arrested for high treason, the whilom leader of the State died broken-hearted on his journey to London.
The Ways of Honour and of Shame
E. Johnson
Proverbs 11:1-11
A false balance is abomination to the LORD: but a just weight is his delight.
I. JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in "full weight," and abominates the tricky balance. This may be applied:
1. Literally, to commerce between man and man.
2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done "unto the Lord, and not unto men." If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.
II. HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.
1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: "He hath brought down the mighty from their seat, and exalted them of low degree;" "Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased."
2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.
3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell
III. RECTITUDE AND FAITHLESSNESS. (Ver. 3.) The former means guidance, for it is a clear light within the man's own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.
IV. RECTITUDE AND RICHES. (Ver. 4; see on Proverbs 10:2.)
1. Riches cannot purchase the grace of God, nor avert his judgments.
2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.
V. SELF-CONSERVATIVE AND SELF-DESTRUCTIVE HABITS. (Vers. 5, 6; comp. Proverbs 3:6; Proverbs 10:3.) Honesty and rectitude level the man's path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty.
"He that hath light within his own clear breast
May sit in the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts,
Benighted walks under the midday sun;
Himself is his own dungeon."
(Milton.)
VI. HOPE AND DESPONDENCY IN DEATH. (Ver. 7.) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man's soul; it is its own witness, and "reaps not shame." But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.
VII. THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Ver. 8.) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.
VIII. THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Ver. 9.) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, "Stones are only thrown at the fruit-laden tree." The tongue of slander "out-venoms all the worms of Nile." It spares neither sex nor age, nor helplessness. It is the "foulest whelp of sin." It promotes nothing that, is good, but destroys much. Knowledge, on the other hand - in the form of sound sense, wide experience - if readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.
IX. OBJECTS OF SYMPATHY AND ANTIPATHY. (Ver. 10.) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men's lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah's success in the promotion of true religion (2 Chronicles 29, 30), and the misery under Ahaz (2 Chronicles 28); also the rejoicings on the completion of Nehemiah's work (Nehemiah 8); and for jubilation at evil men's deaths, Pharaoh, Sisera, Athaliah (Exodus 15; Judges 5; 2 Kings 11:13-20).
X. SOUND POLITICS AND PERNICIOUS COUNSELS. (Ver. 11.) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. "It is impossible," said Demosthenes, "O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip." Compare the examples of Elisha (2 Kings 13:14, etc.), Hezekiah, and Isaiah (2 Chronicles 32:20-23), on the one hand; and the Babel builders (Genesis 11:4-9) and the Ammonites (Ezekiel 25:3, 4) on the other; also Jeremiah 23:10; Hosea 4:2, 3. - J.
I shall first describe to you the several kinds of pride among mankind, and show you their folly and wickedness; and, secondly, point out to you the beauty and advantage of their opposite virtue, humility.
I. The vice of pride PUTS ON A GREAT VARIETY OF APPEARANCES, AND IS FOUND IN EVERY RANK AND CONDITION OF HUMAN LIFE. Pride of station claims our first notice. "Man being in authority," is too apt to be "proud at heart"; to be "puffed up" with this distinction; to consider himself as a being of a higher order than the rest of his fellow sinners; and to look upon those with disdain who are lower in the scale of society than himself. But what do the Scriptures say to such a vain and foolish mortal as this? They tell him that "man will not long abide in honour, seeing he may be compared to the beast that perisheth." They tell him that "men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity."
2. Nor is the pride of birth less unreasonable than that of rank. Even a heathen in ancient times could see its absurdity, and say, "for as to family and ancestors, and what we have not done ourselves, we can scarcely call those things ours."
3. Of the same wicked and foolish character is pride of riches. Reason tells us that riches cannot give dignity of character, superiority of intellect, vigour of body, endowments of mind, peace of conscience, cheerfulness of heart, or any one of those advantages which form the chief blessings of life; and, therefore, are a very insufficient foundation for "pride of heart."
4. Pride of talent, and pride of learning, also ill become "man that is born of a woman." A disease, an accident, "a sudden terror," may overset the mind, and turn all our light into "utter darkness." Of the pride of beauty, in order to show its folly, it need only be said, in the language of inspiration, "surely all flesh is grass, and all the goodliness thereof is as the flower of the field
; the grass withereth, and the flower fadeth."
5. The pride of judgment, also, which is too often the pride of the young and ignorant, is of the like foolish description, and is equally rebuked by the Holy Scriptures. It is a common and a true observation, that those who know least generally imagine that they know most, and know best.
6. But, of all kinds of pride, spiritual pride, or the conceit and boast of being holier than others, is the worst description of this bad passion: most hateful to God, and most dangerous to our souls.
II. Opposite, however, as the mid-day sun to "utter darkness," is THE CHARACTER GIVEN IN CRIPTURE OF LOWLINESS OR HUMILITY: AND THE VIEW OF THE BLESSINGS WHICH ARE PROMISED UPON THOSE IN WHOM IT IS FOUND. "When pride cometh, then cometh shame: but with the lowly is wisdom." When we consider the nature of man, fallen and far gone from original righteousness, one might well think that men should of their own accord see the propriety, the necessity, of the grace of humility in their character. Our Lord has bound meekness and poverty of spirit upon our consciences by His injunctions, and encouraged our obedience to His injunctions by assuring us that "the meek and the poor in spirit shall inherit the kingdom of heaven." He has declared to us that those who "humble themselves shall be exalted"; and finally, to give the greatest possible weight and effect to what He said, He left us, in His own practice, the most perfect example of the graces which He enjoined to His followers: for "He made Himself of no reputation," etc.
(R. Warner.)
John Taylor, LL.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Among all the vices against which Solomon has cautioned us (and he has scarce left one untouched), there is none upon which he animadverts with more severity, or to which he more frequently recalls our attention, than the vice of pride; for which there may be many reasons assigned, but, more particularly, two seem to deserve our consideration.
1. The first is the extensiveness of the sin. Other vices tyrannise over particular ages, and triumph in particular countries. Rage is the failing of youth, and avarice of age; revenge is the predominant passion of one country, and inconstancy the charasteristic of another; but pride is the native of every country, infects every climate, and corrupts every nation.
2. The second reason may be drawn from the circumstances of the preacher. Pride was probably a crime to which Solomon himself was most violently tempted, since he was placed in every circumstance that could expose him to it. He was a king absolute and independent, and by consequence surrounded with sycophants ready to second the first motions of self-love, to comply with every proposal, and flatter every failing. But Solomon had not only the pride of royalty to suppress, but the pride of prosperity, of knowledge, and of wealth.
I. THE NATURE OF PRIDE, WITH ITS ATTENDANTS AND CONSEQUENCES. Pride, simply considered, is an immoderate degree of self-esteem, or an over-value set upon a man by himself, and, like most other vices, is founded originally on an intellectual falsehood. But this definition sets this vice in the fairest light, and separates it from all its consequences, by considering man without relation to society, and independent of all outward circumstances. Pride, thus defined, is only the seed of that complicated sin against which we are cautioned in the text. In speculation pride may be considered as ending where it began, and exerting no influences beyond the bosom in which it dwells; but in real life pride will always be attended with kindred passions, and produce effects equally injurious to others, and destructive to itself.
1. He that overvalues himself will undervalue others, and he that undervalues others will oppress them. Pride has been able to harden the heart against compassion, and stop the ears against the cries of misery. It makes masters cruel and imperious, and magistrates insolent and partial. It produces contempt and injuries, and dissolves the bond of society. Nor is this species of pride more hurtful to the world than destructive to itself. The oppressor unites heaven and earth against him.
2. He that sets too high a value upon his own merits will, of course, think them ill-rewarded with his present condition. He will endeavour to exalt his fortune and his rank above others, in proportion as his deserts are superior to theirs. Once fired with these notions, he will attempt to increase his fortune and enlarge his sphere; and how few there are that prosecute such attempts with innocence, a very transient observation will sufficiently inform us. To pride, therefore, must be ascribed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired.
3. Another concomitant of pride is envy, or the desire of debasing others. A proud man is uneasy and dissatisfied, while any of those applauses are bestowed on another, which he is desirous of himself.
4. Another consequence of immoderate self-esteem is an insatiable desire of propagating in others the favourable opinion he entertains of himself. He therefore tortures his invention for means to make himself conspicuous, and to draw the eyes of the world upon him. But for the most part it is ordered by Providence that the schemes of the ambitious are disappointed, so that "still when pride cometh, then cometh shame, but with the lowly is wisdom."
II. SOME OF THE USUAL MOTIVES TO PRIDE, AND HOW LITTLE THEY CAN BE PLEADED IN EXCUSE OF IT. A superior being that should look down upon the disorder and corruption of our world, that should observe the shortness of our lives, the weakness of our bodies, the continual accidents, or injuries, to which we are subject; the violence of our passions, the irregularity of our conduct, and the transitory state of everything about us, would hardly believe there could be among us such vice as pride. Yet so it is, that however weak or wicked we may be, we fix our eyes on some other that is represented by our self-love to be weaker, or more wicked, than ourselves, and grow proud upon the comparison. Another common motive to pride is knowledge, a motive equally weak, vain, and idle, with the former. Learning indeed, imperfect as it is, may contribute to many great and noble ends, and may be called in to the assistance of religion. But how little reason have we to boast of our knowledge, when we only gaze and wonder at the surface of things? When the wisest and most arrogant philosopher knows not how a grain of corn is generated, or why a stone falls to the ground? But were our knowledge far greater than it is, let us yet remember that goodness, not knowledge, is the happiness of man! There is another more dangerous species of pride, arising from a consciousness of virtue; so watchful is the enemy of our souls, and so deceitful are our own hearts, that too often a victory over one sinful inclination exposes us to be conquered by another. This kind of pride is generally accompanied with great uncharitableness, and severe censures of others, and may obstruct the great duty of repentance.
III. THE AMIABLENESS AND EXCELLENCE OF HUMILITY. To evince beyond opposition the excellence of this virtue, we may observe that the life of our Lord was one continued exercise of humility.
(John Taylor, LL.D.)
Christian Weekly
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
Tirmond, one of the Czar's ablest surgeons, and to whom he was much attached, having died, his widow married a young barber from Dantzic, who was somewhat more expert in gallantry than in surgery; as he became very wealthy by this marriage, he made a great figure at Moscow. Being one day sent for by the Czar, he went to court in a magnificent dress, and in one of his elegant carriages. Peter examined him, and roughly told him he was a blockhead, and immediately sailed in a troop of valets and peasants, whom he ordered him instantly to shave. The gentleman barber was under the necessity of obeying, to the great amusement of the whole court, and with the same parade in which he had arrived, he was then permitted to return.
(Christian Weekly.)
D. Thomas, D.D.
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
I. THE ADVENT OF PRIDE. Pride is inordinate self-appreciation. This feeling comes to a soul; it is not born in it. Infancy and childhood are free from it. How does it come?
1. By associating only with inferiors.
2. By practically ignoring the true standards of character. When we lose sight of the eternal law of rectitude, and judge ourselves only by the imperfect standards around us, pride is likely to come.
3. By a practical disregard to the majesty of God. The conscious presence of God humbles.
II. THE EVIL OF PRIDE. "Then cometh shame." The man who has formed a false and exaggerated estimate of self must be disappointed one day. Man must always find his level; he must come to realities.
1. Shame of folly. The soul bursts with a sense of its own foolish estimate.
2. Shame of guilt. Pride is a wrong state of mind, and hence shame follows it.
(D. Thomas, D.D.)
Biblical Illustrator
Proverbs 11:2
When pride comes, then comes shame: but with the lowly is wisdom.
The haughty and overbearing conduct of Cardinal Wolsey created him many secret enemies, and it was his ostentation and love of power which caused him to lose the favour of his sovereign. Proud of his talents, his wealth, his position, his sole aim was to raise himself still higher, all his actions being directed to his own aggrandisements; and this eagerness lay at the root of his downfall, it being impossible for him to please Henry in the matter of the divorce without losing all hope of the popedom. He felt severely the shame of his first disgrace, and offered to surrender both office and wealth to avert the king's displeasure; but, being allowed to retire to his archbishopric, he again excited the envy of his political rivals by his pride and love of show, and, being arrested for high treason, the whilom leader of the State died broken-hearted on his journey to London.
The Ways of Honour and of Shame
E. Johnson
Proverbs 11:1-11
A false balance is abomination to the LORD: but a just weight is his delight.
I. JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in "full weight," and abominates the tricky balance. This may be applied:
1. Literally, to commerce between man and man.
2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done "unto the Lord, and not unto men." If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.
II. HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.
1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: "He hath brought down the mighty from their seat, and exalted them of low degree;" "Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased."
2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.
3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell
III. RECTITUDE AND FAITHLESSNESS. (Ver. 3.) The former means guidance, for it is a clear light within the man's own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.
IV. RECTITUDE AND RICHES. (Ver. 4; see on Proverbs 10:2.)
1. Riches cannot purchase the grace of God, nor avert his judgments.
2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.
V. SELF-CONSERVATIVE AND SELF-DESTRUCTIVE HABITS. (Vers. 5, 6; comp. Proverbs 3:6; Proverbs 10:3.) Honesty and rectitude level the man's path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty.
"He that hath light within his own clear breast
May sit in the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts,
Benighted walks under the midday sun;
Himself is his own dungeon."
(Milton.)
VI. HOPE AND DESPONDENCY IN DEATH. (Ver. 7.) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man's soul; it is its own witness, and "reaps not shame." But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.
VII. THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Ver. 8.) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.
VIII. THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Ver. 9.) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, "Stones are only thrown at the fruit-laden tree." The tongue of slander "out-venoms all the worms of Nile." It spares neither sex nor age, nor helplessness. It is the "foulest whelp of sin." It promotes nothing that, is good, but destroys much. Knowledge, on the other hand - in the form of sound sense, wide experience - if readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.
IX. OBJECTS OF SYMPATHY AND ANTIPATHY. (Ver. 10.) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men's lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah's success in the promotion of true religion (2 Chronicles 29, 30), and the misery under Ahaz (2 Chronicles 28); also the rejoicings on the completion of Nehemiah's work (Nehemiah 8); and for jubilation at evil men's deaths, Pharaoh, Sisera, Athaliah (Exodus 15; Judges 5; 2 Kings 11:13-20).
X. SOUND POLITICS AND PERNICIOUS COUNSELS. (Ver. 11.) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. "It is impossible," said Demosthenes, "O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip." Compare the examples of Elisha (2 Kings 13:14, etc.), Hezekiah, and Isaiah (2 Chronicles 32:20-23), on the one hand; and the Babel builders (Genesis 11:4-9) and the Ammonites (Ezekiel 25:3, 4) on the other; also Jeremiah 23:10; Hosea 4:2, 3. - J.
Saturday, November 21, 2015
Life in all its fullness in Christ
The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness. These things I have spoken to you, that my joy may be in you, and that your joy may be full. I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.
John 10:10, John 15:11, 1 John 5:13
John 10:10, John 15:11, 1 John 5:13
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