Stephen M. Amazing Discoveries That Unlock the Bible. Douglas Connelly. The Bible and the Land. Gary M. Read and Learn Bible. American Bible Society. The Complete Guide to the Bible. Hela Crown-Tamir. Sue Sandidge. The Temple. Rose Publishing. Charles H. Zondervan Essential Atlas of the Bible. Carl G. The Nuts and Bolts of Prophetic Ministry. Janice Saleem. Let's Go to Israel.
Rick Hill. I, Moses. Edwin Walhout. John Argubright. Jan Smits. The Great Bible Quiz. Suniti Chandra Mishra. Roslyn G Alexander. Daniel: Verse-by-Verse Commentary. Felix Immanuel. Exodus and Wanderings. Jonathan Turner. Promised Land Discovery Guide. Ray Vander Laan. A Window to Secrets and Mysteries in the Bible. B C Bridges. Miles Kelly.
The Bible in Pages. Phil Moore. Shepherd's Notes: Exodus. Robert Lintzenich. Adam Hamilton. Walking with God in the Desert Discovery Guide. Ethiopia: Biblical Cush. Marcella Denise Spencer. Fire on the Mountain Discovery Guide. Cyril A. The Book of Exodus - Deliverance. Kenneth B. What Are the Ten Commandments? Yona Zeldis McDonough. Strange and Mysterious Stuff from the Bible. Ray A. Pamela L. The Bible Facts not Fiction and Possibilities.
D R Hann. Bible Time Line. The Minor Prophets. Glen Taylor. The Spiritual Root of Slavery. Edward D. A Crisis of Exile. Brian Schumann. Tiebet Joshua. Quick Start User's Guide for the Bible. James E. Palestine: Biblical Canaan. The Adopted Son. The Complete Brick Bible for Kids. Brendan Powell Smith. Facts, Fiction, and the Bible. Gijsbert J. The Navigators. A Visual Guide to Bible Events. James C. Jeremiah and Lamentations. Steven M. Bible in Brief. Andy Roland.
Simon Sherwin. Sharing the Seder. Shawn H Becker. Back-Porch Theology. Al Shifflett. The Hidden Life of Jesus. Deacon Norman Alexander. Joshua, Judges, and Ruth. They breathe good air who live in it. The Physician is the Lord Jesus Christ, who heals every disease. It is a happy city. This city will last foe ever. Where is Babylon? Where is Tyre? Where is Nineveh? Where are the cities of Egypt? Those mighty cities are levelled with the dust, but this city will last through all eternity.
The Lord Jesus Christ. In London there is a constant succession of streets for many miles in length, and the whole was built by man. They are good men, women, and children. Another name given to the inhabitants of this city is righteous. Another name is believers. Another name is sons and daughters. There are watchmen placed upon the walls of Zion--parental watchmen, teaching watchmen, and ministerial watchmen.
Angels guard you while you sleep and while you are awake. They are wise guards; powerful guards; affectionate guards. The WAY which leads to this city. The road of repentance. The WALL of this city. It is so high that no enemy can scale it; it is so strong that no enemy can break or injure it. The righteousness of the Lord Jesus Christ. There are some very remarkable streets.
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The high street of Faith. This street runs from one end of the city to the other. It connects the gate of conversion and the gate of Heaven. This high street is frequented by all who live by faith in the Lord Jesus Christ. The street of Humility. It lies alongside the high street of faith. The street of Obedience. The inhabitants are very partial to this street. This street is divided into ten parts. The ten parts are the ten commandments. This is a very broad street. A fourth street is Worship street.
When anyone gets to London, they want to see the palace of the king. I will show nobler palaces than palaces or earthly Kings. Consider the reason why they are called palaces. A palace is a place where the king is to be seen. It is a place where petitions are presented; where the king bestows wealth and great gifts. Here petitions are presented and received; here King Jesus bestows wealth and honour. It is a place for conversing with the king; and here we may converse with Jesus. In a palace grand feasts are held; so in the ordinances noble feasts are provided for souls immortal, where they may eat abundantly of heavenly provisions.
A beautiful piece is hanging up called the helmet--the helmet of salvation. Not far from the helmet is a breastplate--the breastplate of righteousness. Near the breastplate is a girdle or sash,with this inscription--truth. The walks in the garden. The walks of meditation and holy fellowship. The fountains. The Lord Jesus Christ is the principal fountain.
There is another fountain, called the consolation of the Holy Ghost; the water is delicious. All the inhabitants drink of it. The flowers. There are the flowers of the promises and doctrines; they are odoriferous flowers, and never failing. The trees. The tree of knowledge; not the tree of knowledge which was in Eden, but of knowledge and wisdom. There is not a poisonous tree in the garden. The BANK of this city. The name of this bank is written on the door; it is--the covenant of grace. It is so free, all may come and apply; and all who apply, receive.
The bank, too, is very rich; and it is free for the poorest sinner. The Lord Jesus Christ is the Proprietor, and He is willing to give to poor sinners as much as they need.
This bank cannot fail; it cannot break. Whatever is drawn out during the day, it is as full again at night. It is the gate of death. There is a valley leading to the gate called the valley of the shadow of death. It is illuminated with the light of the Sun of Righteousness. Pious children pass through that valley, leaning on the arm of Jesus.
Fletcher, D. The gate of healing. What would you say is the key of that gate? Is it not our need? What, e. Would it not be your need of the help that could be obtained there? Just so is it with Jesus, the good Physician. We have no claim except His own exceeding love and our exceeding need. There are no incurables so far as the Lord Jesus is concerned. The door of hope. The key for that is promise. The door of help. The key is sympathy. Sympathy, as the meaning of the word implies, understands the situation. They knew what it was to be strangers in a strange land, and therefore they could understand how a stranger among themselves would feel, how he would appreciate a friendly spirit, and how sensitive he would be to any coldness of treatment.
Is it not His sympathy that makes Jesus the perfect Saviour? The door of communion. For that we need two keys, just as in your house doors two keys are required to open them--the key that turns the lock and the key that lifts the latch. Prayer and obedience are the two keys.
We have none. God keeps it in His own hands. Mayer, M. The righteous nation which keepeth the truth. Truth was not intended to be brought before the world by the God of truth for the mere purpose of influencing individual character. Hence we find the passage before us inviting not separate men in their respective capacities, but the righteous nation to enter in that keepeth the truth. Looking at society as it stands at present where the truth has made but little way, we find those views of moral obligation that are adopted and acted upon, accommodated to the selfishness of individuals, and society has but little place in their consideration.
But let the truth as it is in Christ influence society, and they will then begin to feel that the great source of moral obligation is not what they owe to themselves but what they owe to God. There is an enlargement of feeling from the man to his own family--from his own family to his own relatives--from his own relatives to his own social circle--from his own social circle to his nation--from his nation to the body of nations round him--there is an enlargement of feeling in the still widening circle to regions beyond these--an enlargement of feeling that carries the mind onward in a morally spiritual expansion to the whole human race, and after the feelings of the man under the power of truth have been thus far extended, his feelings experience still a desire for further enlargement.
He looks unto another and an eternal world and feels that there is a fellowship due to the spirits of just men made perfect, and to angels that seek to learn from his condition the manifold wisdom of God. And while his mind is thus enlarged under the working of truth, there is the reflection back again of truth in all the peace that it propagates, in all the glories that it conveys, in all the safety that it confers, in all the spirituality that it kindles, in all the communion which it permits between the creature and God, which will be found to tell upon the man, so that instead of living in a sphere of selfishness where his light burns but dimly, and where the discoveries of the power of truth are very limited, he feels that he lives in a blaze of spiritual illumination, and when he finds so many kindred souls sympathise with him, and striking up an anthem to God, whence all has come, he feels that he is a greater man, a happier man, a holier man, than if he were to stand aloof even in solitary perfection in his insulated condition, to worship God alone.
Instead of a community of nations, we find a community of parties, and each frowning upon the other, and each watching the other with an unworthy yet a constant and an anxious jealousy. But when the truth does begin to operate upon the condition of the nations generally, how will their temporal circumstances be changed!
What a rising of a new spirit in the human community! If we find truth thus raising our sense of moral obligation, if we find truth thus calculated to open so many sources of happiness, let us look to the source whence this mighty element derives all its power.
It is not the truth itself regarded merely as conveyed by so many propositions that can accomplish this mighty wonder. But it is the truth applying these propositions by the Spirit of glory and of God. They hold that nations or states are impersonal, that they have no will and no conscience, and that therefore no responsibility attaches to national action, if indeed there can be such action at all.
This is a serious mistake, and one which cannot but prove most pernicious in its influence and consequences. Original Secession Magazine. How does it manifest itself? This must be the prevailing character of the persons of whom it is composed. It includes, as one of its leading elements, the due observance of the worship of God, according to the rules lain clown in the Divine Word. It includes a national keeping of the truth. It includes the prevalence of Christian morality, or righteous dealings between man and man in the business of life, and the practice of all those moral virtues by which society is sweetened and adorned.
A two-fold exaltation results from national righteousness--exaltation in the estimation of men, of other nations, and exaltation in the estimation of God. By attending to the cultivation of personal godliness. By attending to the duties of family religion. By diffusing the Word of God and stirring up the people to read and study it for themselves in secret and private, and by securing that it be taught in all our schools.
By the faithful preaching of the Gospel by ministers of religion. By the forth-putting of all legitimate moral efforts to counteract and suppress whatever is contrary thereto. With all such means must he mingled fervent prayer for the blessing of God, which can alone make them efficacious for the advancement of the cause of righteousness. Thou wilt keep him in perfect peace, whose mind is stayed on Thee. The Scriptures are full of priceless secrets, and here is one of them--the secret of trust in God as revealed to us in Jesus Christ, as the sole method and means of that peace which we all desire.
The existence or the absence of peace in our hearts is no slight indication of our true condition, for, as peace must exist with the righteous even in the midst of adversity, it cannot exist in the hearts of the wicked, however smiling, however prosperous their lot.
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There is the simulated contentment of a hard indifference. There is the cynical self-complacency of a moral blindness. There is the deep infatuation of a false security. There is the dull stupefaction of an obstinate despair. But who will call this peace? The carelessness of a traveller by night, who knows not that he is walking all the time along the edge of a frightful precipice--is that peace? For, just as we must not be deceived by the false semblance, or by voices which cry Peace, peace, when there is no peace, so let us neither be robbed of the deep reality by external appearances, or by passing troubles.
Take, for instance, the case of personal anxieties. Most--perhaps everyone--of us suffer from these anxieties for ourselves; anxieties about our families; anxieties for the present; anxieties of a still deeper kind about the future. Though we are children of God, yet the cares of life come to us which come to all. They are the necessary incentive to our efforts.
They are the necessary impulse to make us treasure otherwhere than on earth our hopes. But, oh, how differently do they happen to the Christian and to the sinner! We have heard how Augustus, the ruler of the world, constantly moaned in his sleep for the loss of his three legions. We recall how the wasted form and shattered hopes of William Pitt were laid, in a season dark and perilous, at the feet of his great father, Chatham, with the same pomp, in the same consecrated mould, and how, grieved to the soul with the news of Austerlitz, he died, with broken exclamations about the perils of his country.
Well, we should not be human if we did not suffer thus with those whom we see suffer.
Peace Through Strength (Isaiah )
The earth is not ours, nor the inhabiters of it; neither do we hold up the pillars of it. Let us not think much of our own importance. Ah, yes, for the anxieties of the statesmen, and the churchmen, and the patriot, here again is the remedy. We know that the angels of the Churches and the angels of the nations gaze on the face of God.
Again, the lives of how many of us are troubled by the strife of tongues! And yet even amid these flights of barbed arrows; amid these clouds of poisonous insects; amid these insolences of anonymous slander, what peace--what perfect peace--may we find if our minds be stayed on God.
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Thou shalt keep them secretly in Thy tabernacle from the strife of tongues. It is when we are most overwhelmed with shame and sorrow for the past,--when our sins have taken such hold upon us that we are not able to look up. Who shall count the number of the men whose lives are ruined by the consequences of the past, but who, even in the midst of that ruin, are far more embittered by shame than by calamity, and who feel the sickness or the downfall far less than they feel the remorseful accusing of the evil conscience.
It is the lost Heaven which torments no less surely than the present hell. Yes, it is the worst sting of misery to have once been happy,--the worst pang of shame to have once been innocent,--the most fearful aggravation of punishment that men do not forget the Heavens from which they fall. Lock at the white water lily, in its delicate fragrance, as it lifts from its circle of green floating leaves the immaculate purity of its soft sweet flower. Its roots are in the black mud; its resting place is on the stagnant wave.
Not from its mean or even foul surroundings--not assuredly from the blackness of the mud, or the stagnation of the wave--did it draw that pure beauty and that breathing beneficence, but from some principle of life within. And cannot He who gave to the fair blossom its idea of sweetness draw forth from us, the souls whom He made when He breathed into our nostrils the breath of life--oh, though we have debased those souls with the stagnancy of idleness, and blackened them with the mud of sin--cannot our God still bring forth frown those souls that He has made His own sweetness and purity again?
He can, if we trust in Him. The alchemy of His love can transmute dross to gold, and, though our sins be as scarlet, the blood of His dear Son can wash them white as snow. Let the very depth of your remorse, if God grants you to feel remorse and a shameful and sinful past--let the very depth of this remorse be your protection from despair. Seek God, and that remorse may be but the darkness which is deepest before the dawn. Dean Farrar, D. Peace is the balance of a thousand forces in that centre of all things--the human heart; and, if we regard the question apart from revelation, such a balance seems quite unattainable.
History discovers the successive generations plagued by inquietudes--mental, moral, and political. And the most popular philosophy in the world, taking for its basis the common experience of mankind, teaches that peace is logically impossible; that all nature is full of blind and endless striving; that existence means desire, and desire means misery; that thus the world and life are fundamentally and essentially evil, and there is no escape from discontent, except in insensibility and extinction. We recall all we have been and done, and of how little in past years can an instructed conscience approve!
Not simply an intellectual mistake to be condoned on grounds of infirmity, but a profound moral mistake also, for which we are and ought to be accountable. Now there can be no rational peace until we are freed from this dead, accusing past. Here Christ becomes most precious to all who believe. This peace in Christ is of the noblest. The law of Heaven is not relaxed one jot or tittle. The apostle describes this feud in language which brings the sad fact home irresistibly. There can be no true peace until this internecine war ends in the utter breaking down and final extinction of the law in our members.
The supremacy of the flesh would not ensure rest; such triumphant usurpation would bring all hell with it. Any alliance between the rival powers is also impossible. They greatly err who argue that the law in the members and the law of the mind are simply disturbed polarities of our nature between which harmony may be established; that they correspond to the antithetical laws we find in creation, and whose just mutual action is altogether beneficent. That conflict of the soul in which all other fightings--elemental, national, or social--have their origin, and out of which spring the manifold miseries of human life, is not the result of powers, properties, and laws altogether good and pure having fallen through ignorance and accident into displacement and misrelation, and needing only the correction of culture; but our nature has lost its purity, that is, its homogeneity; an exotic element, an alien power, an abnormal law has found place within us, working our destruction, and this the grace of God only can master and extirpate.
Christ pours into us the light, energy, joy of His own glorious nature, breaking the tyranny of the law in the members, giving ascendency to the law of the mind, and thus brings back the paradisiacal calm. Perfect peace goes with perfect purity. One of the most painful and perplexing phases of life is the conflict between instinct and logic; our reflective reason contradicting our spontaneous reason on many of the greatest questions of existence. A primitive intuition apprehends the goodness of the Supreme, but the intellect pondering this sad world cannot confirm the intuition.
A constitutional principle prompts us to prayer, implies the intervention of God in all our affairs and the validity of supplication, yet our dialectics often disown our devotions, and it seems as unphilosophical to pray as it is natural. Our consciousness assures us of our freedom and responsibility, giving grandeur to thought and life; but science contradicts consciousness, degrading us into mere mechanism.
The fact of immortality is a truth found in the depth of our mind, a glorious instinctive hope lending the colour of gold to all the sphere; but science is at variance with sentiment; and we look into the black grave with dismay. If we dare trust that feeling in us which is at once deep, noble, and positive, we could welcome all the glorious articles of the creed and rest in them with unmixed delight, but reason enters another verdict, and we are overwhelmed in the dilemma.
Here, once more, Christ is our peace, giving us rest by giving us light. We are far from asserting that the New Testament formally harmonises syllogism and sentiment, that it demonstrates agreement between intuitionalism and rationalism; but it suspends the bitter polemic by mightily reinforcing the brightest convictions and aspirations of our nature. It shows us the greatest, wisest, holiest Teacher the world has ever seen--He who spake as never man spake--giving direct and ample authentication to the grand creed of the heart; and this is surely an adequate reason for waiting in hope the final solution of the apparent antagonism between feeling and philosophy.
We argue these questions away from Christ, and our soul is troubled. Jesus Christ is the centre of the whirlwind of modern controversy, and whilst our lame interpretations of the universe, our little systems of philosophy put forth with so much pride and hope, are being driven about and driven away like the chaff of the summer threshing floor, with Christ at the centre reason finds lasting quiet.
No sooner are we what we ought to be than we painfully feel the world is not what it ought to be, and the more nearly we are right the more we realise how deeply the world is wrong, and how hard a thing it is to carry into effect high principles and convictions. Life is one long severe trial. We are tried in every possible way--in principle, temper, affection, and faith.
Here again, however, Christ becomes our peace by giving us power. He makes us to share in His own triumphant spirit and might, thus enabling us to over come the trial and temptation, the allurement and sorrow of life. We are filled with wisdom, love, power and joy as He was. We have solicitude, fretfulness, misgiving, and sorrow. And we explain this to ourselves by regarding our circumstances as specially harsh and afflictive, which is an explanation very wide of the truth.
The blame of our lack of peace is not to be laid on our severe environment, but on the inner defect of power which, in its turn, is caused by our qualified faith. If we fully identified ourselves with the world-conquering Christ we should know no more irascibility or fear, but in fiery trials prove abiding equanimity and imperturbation. The soul may be said to trust, or stay, upon anything, when it relies upon it for its present comfort and future salvation. The soul that possesses the blessing here spoken of, has for the object of its trust and stay the Lord Jehovah.
It is opposed to that confidence which men are often apt to place in an arm of flesh, in human wisdom, experience, power, interest, etc. This affiance in the Lord Jehovah is likewise directly opposite to all reliance on our own services and performances. This trust in Jehovah is very different from confidence placed in any feelings, or what are usually termed frames of mind.
These are, at best, very uncertain, often very deceitful. Whether you understand by the word, reconciliation with God, amity with men, composure in the conscience, resignation to the appointments of providence, rest from the turbulency of sinful passions and appetites, or finally, that everlasting state of rest and felicity which remains for the people of God; rain all these senses peace is the happy lot of those whose minds are stayed on God.
But the thing especially intended here seems to be composure of mind, as opposed to distraction or disquietude. This blessing will be enjoyed, this peace will be experienced in the soul, in proportion to the degree of its confidence in God. God calls upon you to do this. Whatever your wants and necessities may be, you will thus obtain a rich and full supply of them. Take the precious promises which He has caused to be recorded for this purpose. Examples might also be produced from Scripture, in abundance, of those who looked unto Him and were lightened.
Knight, M. It is characteristic of Jehovah That He seeks the trust of His people. Jehovah seeks the service of love and trust. That He rewards the trust of His people. And this He does His very name implies a basis of confidence. Weekly Pulpit. And that is the trust of the Old Testament; the faith of the New. See R. It is the steadfast mind, steadfast because it trusts, which God keeps in the deepest peace that is expressed by the reduplication of the word. And if we break up that complex thought into its elements it just comes to this Trust makes steadfastness.
No man can steady his life except by clinging to a holdfast without himself. The steadfast mind is rewarded in that it is kept of God. The real fixity and solidity of a human character comes more surely and fully through trust in God than by any other means; on the other hand, it is true that, in order to receive the full blessed effects of trust into our characters and lives, we must persistently and doggedly keep on in the attitude of confidence.
Then, still further, this faithful, steadfast heart and mind, kept by God, is a mind filled with deepest peace. Such continuity, wave after wave, or rather ripple after ripple, is possible even for us. For the possession of this deep, unbroken peace does not depend on the absence of conflict, of distraction, trouble, or sorrow, but on the presence of God. The words feebly rendered in the A.
But there is another peculiarity about the words, and that is that here we have, for one of the only two times in which the expression occurs in Scripture, the great name of Jehovah reduplicated. In this verse, with similar eloquence of reticence, he abandons the attempt to describe or characterise that great name, and once more, in adoration, contents himself with twice taking it upon his lips, in order to impress what he cannot express, the majesty and the sufficiency of that name. What, then, is the force of that name? The metaphor needs no expansion. We understand that it conveys the idea of unchangeable defence.
We know not whose voice it is that is heard in the last words of my text, but we know to whose ears it is addressed. It is to all. Peace has ever been praised and desired by the majority of mankind. It is generally supposed to be near, to be possible; but it moves before or follows men like the shadow of themselves, which cannot overtake them, which they cannot overtake. The schoolboy sees it in release from his lessons and his school. The man of mid-life sees it in his childhood, and by the fireside of an honoured successful age.
But when old he looks back with regret to the appetite for repose which accompanied an active life. There is no more peace in twilight than at noon. There is the peace of ignorance. The child plays by the coffin of its mother. The peasant fool stands quietly beneath the tree which draws the lightning stroke. But this peace, we need not stop long to see, passes away. We learn, our eyes are opened, and we regret or shudder at our insensibility.
There is the peace of corruption. Dead bodies make no stir, ask no questions, have no doubts. Dead minds are quiet and peaceable enough. Their peace is that of quiet, painless stagnation; but we cannot call it perfect. There is the dependent peace: when we leave other people to think and act for us. This is pleasing enough till they make some fatal irremediable mistake. It is bad enough to lose a few bank notes; but it is a far more serious thing to find that your conscience keeper has embezzled your soul.
There is the peace of success. When the action is over then comes reaction. The peace it gives is not perfect. It needs patching and polishing as soon as it is obtained. It entails labour and involves additional anxiety. All these kinds of mock peace die out, or break down, or run dry.
If not that, they hinder our being what we might be; they keep us down. It is the opposite to war. It is freedom from disorder, disturbance. But it is by no means idleness. The time of peace is the time of work. The surest advance and most abundant plenty may be made in the time of the profoundest peace. There is most life where there is least disorder. It is thus in nature. What can be more quiet than a field of wheat on a still summer day? Again, what suggests more repose than a silent, cloudless night?
And yet the globe on which we stand, and the brightest of the stars we see, and which seem so still, are really whirling through space at a prodigious speed. Their perfect peace is perfect fulfilment of the win of God. On God Himself. We are not the masters of this world, or time. We can neither make nor destroy it.
By quietly doing our own work we do our share, and the Great Master will look after us and the rest. Peace is found only along with Him, by straying upon Him. Those who do the work He plainly sets them need not be distressed about the main chance and the great end and course of life. The sailor who has confidence in his captain and pilot is at peace; he knows the ship is in good hands. So if we would believe that we were in good hands ourselves, how full of comfort we should be. An explorer is searching for a new country.
He sails over the seas, here and there, in vain; he is deceived by low lying clouds which look like land, but are dispersed as he approaches them. At last, after many disappointments, he spies the shore, sails to it, finds he is not mistaken this time; he sets his foot upon the beach, he sees new trees, animals, plants. He returns to his ship, night comes and he can perceive nothing. Nevertheless the discovery is made; the sought for land is found. There is an end to his surmises, expectations, guesses, watchings. The land is found, though he leave or lose sight of it.
He has fulfilled his object; it is a fact; it is there. So the man who has been beating about in vain in the waves of this troublesome world, looking for peace, steering this way and that, but has at last laid hold of the great immovable fact that peace is in God, and not to be got from himself or his fellow creatures, may often seem solitary and disturbed; but he has made the discovery, and all is well.
Jones, M. Faith is Divine in its inception. God is author and object thereof. Faith is Divine in its inspiration. Trust in God is not a single act, but a condition of restfulness. There are occasions when special acts are called forth, but these are the trials of faith. When Abraham was called to offer up Isaac on Moriah, God proved him there. No man ever did, or ever will, work well but either from actual sight or sight of faith.
There are many thoughts which agitate the human heart--faith is the solution of these. One thought is our acceptance before God. We are perplexed by many aspects of this all-important subject. Take one of them--how can the death of Jesus Christ atone for our sins? Faith alone can make the matter plain. How is it done? By taking the mind to God to be saved by the acceptance of this great truth. Faith never says, How is it? God Himself is the solution of the difficulty.
Thoughts concerning our guidance in life. We are the creatures of circumstances, and often fail to see their bearing. Faith brings forth tranquillising influences, and speaks with firmness. All stolen possessions will be restored. Therefore, take no thought for the morrow: He who measures the minutes fills them with mercies. Faith is our strength in duty. To do the right is not always easy. We are often tempted to do as other people do, and sometimes we are chided because we do not follow the way of the world.
Whatever may be the temptation to do wrong, or whatever may be the adverse criticism for doing right, trust in God will sustain us in the effort. Faith is our stay in trouble. Faith is our prospect in death. God will be with us in the person of the Good Shepherd to lead us safely home. Why do the gracious impressions received by many, while listening to the Gospel, die out? Because they are not sustained by faith.
Davies, M. A renunciation of dependence on the creature. The exercise of filial dependence on God. This is a frame of mind exercised on evangelical principles. It is the shadow of that throne where the Saviour appears as the Lamb in the midst of it beneath which true faith causes us to repose. Reflect on the Author of it. Consider the extent of this peace. By the dictates of reason. It is reasonable to expect that he who reposes on a rock should feel himself immovable.
In the promise of Scripture. In the experience that trust in man has often been deceived; but the benefits of having the mind reposed on the infinite and eternal God can be attested by thousands. It simply means relying upon Him or trusting in Him. This alone can calm the mind when convinced of sin, and searching in dreadful distress for pardon. This confidence also calms the mind under delays. This confidence composes the mind in the events of life, and this is the thing principally intended. It is not indeed absolutely so, as if it were incapable of addition; but it is so What is every other peace to this?
What is the delusion of the Pharisee, the stupidity and carelessness of the sinner, the corn and wine of the worldling--what is everything else, compared with this peace? In relation to this confidence. It is true this peace rises and falls; but it is only because this confidence varies.
Christ is called, by this same prophet, the Prince of Peace; and apart from Him, true peace of mind can never be attained. The word peace at once suggests the cessation of hostilities. It is true there never was any hostility in the mind of God towards man. But when we look at the aspect of man towards God, we see him in an attitude of rebellion.
It became necessary that some means should be adopted by which his enmity might be destroyed, and reconciliation affected. The wondrous plan, devised in the mind of God for the accomplishment of this purpose, was the sacrifice of His own dear Son, who thus became our Mediator between God and man.
The peace which God bestows arises not merely from a consciousness of pardon and restoration to the Divine favour, it springs further from the calming influence which He exerts on the mind by the transforming of the affections from things earthly to things heavenly. Who is the happy possessor of this inestimable blessing of peace? He whose mind is stayed upon God, because he trusteth in Him.
We cannot take a single step in religion without trust, or faith. As this trust is essential to the first acquirement of peace, so is it equally necessary to its continued possession. But all men have not peace; and some never will have peace. There is no peace to them who keep away from Christ. Brock, B. As men differ in age or disposition, they are exposed to different delusions in this important inquiry.
Trust, when it is used on common occasions, implies a kind of resignation to the honesty or abilities of another. Our trust in God ought to differ from every other trust, as infinity differs from an atom. It ought to transcend every other degree of confidence, as its object is exalted above every degree of created excellence.
We know that He is infinite in wisdom, in power, and in goodness; that therefore He designs the happiness of all His creatures; that He cannot but know the proper means by which this end may be obtained; and that, in the use of these means, as He cannot be mistaken, because He is omniscient, so He cannot be defeated, because He is almighty. He therefore that trusts in God will no longer be distracted in his search after happiness; for he will find it in a firm belief, that whatever evils are suffered to befall him, will finally contribute to his felicity.
Trust in God, that trust to which perfect peace is promised, is to be obtained only by repentance, obedience, and supplication. John Taylor, LL. Nothing is more evident than the fact that man always needs someone on whom to lean. But there are cases in which it must appear peculiarly necessary to stay our minds on the Lord, because there are cases in which man can absolutely do nothing to help us.
Look at the various sorrows, the various doubts, the various fears by which we are liable to be assailed, and say whether any but a Divine power can assist us there. Our natural state being enmity with God, we are, whilst still unconverted, more inclined to forget Him or flee from Him, than to draw near to Him and depend on Him for assistance or protection. But the believer has been led by the Holy Spirit to see how ruinous is his alienation from God.
He has therefore turned to the God against whom he had sinned; he has entrusted himself to the mercy and faithfulness of God; and, having done so, he feels that it is a little matter to trust to Him for support and comfort in that conflict here, which a few years or hours may change into the triumphs of eternity.
The more advanced he is, the more humble will he be; and in the hour of trial, instead of depending on his former attainments, or looking to be upheld by his past experience, he will continue, at each fresh assault of his enemy, to look for strength according to his day. Peace with God Romans Peace of conscience. Peace with the world. I do not say that the world has peace with him.
But the Christian has received the spirit of gentleness and love. Kyle, B. But if the mere sound of peace be thus pleasing, how much more so must be the substance. Peace is what everyone may be said to prize, and to be in search of. Why is it so seldom found? Because we are always seeking peace, and saying peace, where them is no peace; we seek it anywhere, and in anything, rather than in Him, and from Him, who alone can give it. It is that kind of leaning or resting which shows full confidence in the strength of the foundation which has been chosen.
Calmness and quietness. An unchanging trust; a resolution of the soul to abide by its choice under all circumstances; a fixed adherence to its God. The way in which this blessing is said to be secured to every believer. The Lord, on whom his mind is stayed, will keep him in it. Lear, B. He is a person whose mind is stayed on God, and who trusts in God. Mark the mighty Rock on which such an one lieth down and findeth repose. That rock is God. Yet it is a most certain fact that our God is a consuming fire, out of Christ.
What is the sole object of faith? It is the God-man. Not the power of his own faith, as some would think at first sight; not the power of his own effort, struggling to obtain confidence, as some would suppose; but the power of God. He slept secure and Peaceful amidst the storm. So does the soul of the believer, afterwards, that stayeth itself upon God. Upon what lay that peaceful head of Jesus but on the unseen arm and bosom of God? So with the believer. And he that thus trusteth in God findeth not only that peace in life; for death to him, what is it? It is as a peaceful sunset.
There are two hindrances to a steady mind. The loving of unlawful things. The loving of lawful things with inordinate affection. Summerfield, M. Not the simulated contentment of indifference. Not the cynical self-complacency of moral blindness. Not the dull stupefaction of despair. There is peace Amid personal anxieties. But the effects they produce in each are very different. Amid the contests of the world. The nations are at strife. Good is at war with evil.
The noblest institutions are threatened. Lawlessness stalks forth threatening all that is true. But the Christian has peace in his dwellings. Amid the struggles of sin and the assaults of the evil one. The remorse of sin, the anxieties of sin, all disturb the soul, but here is peace. In the conflicting emotions of sickness, the pain of death, and the realities of a future world. Because it is the carrying out of the Divine requirement. Because it is in itself a calming, sanctifying act.
The man who casts all his cares upon God, feels no responsibility resting on himself. He who leaves his sins on Christ ceases to trouble about the consequences of those sins, so far as he himself is concerned. The man who leaves all events in the hands of One who knows all, feels that whatever happens all is for the best. How can such feel anything but peace? The great thing wanting is the power to place such unreserved confidence on an unseen Being. Thou wilt keep. Here is a sure ground of confidence--the promise and power of the Author and Ruler of the universe. Here is the source of all strength; He is therefore able.
Here is the source of all love; He is therefore willing. He is the supplier of all comfort, the refuge of all the oppressed. If peace exists at all, surely It can be obtained from Him. This perfect peace reigns over all things within its circle. No perfect peace can be enjoyed unless every secret cause of fear is met and removed.
Peace in a city would not be consistent with the stoppage of commerce. Where there is perfect peace with God, commerce prospers between the soul and Heaven. Good men commune with the good, and thereby their sense of peace increases. If you have perfect peace, you have fellowship with all the saints; personal jealousies, sectarian bitternesses, and unholy emulations are all laid aside. It consists in rest of the soul ; a perfect resignation to the Divine will; sweet confidence in God; a blessed contentment.
It means freedom from everything like despondency. There we are kept from everything like rashness. How does the Lord keep His people in peace? By a special operation upon the mind in the time of trial Isaiah By the operation of certain considerations intended by His infinite wisdom to work in that manner. By the distinct operations of His providence. The whole of our being is stayed upon God in order to this peace. That in faith there is a tendency to create and nourish peace. His faith is rewarded by peace. Man alone of all created beings of whom we know anything seems strangely out of harmony with the circumstances with which he is surrounded, and the conditions of his existence.
Everything around us, and much within us, seems specially designed to militate against the possibility of peace. If man is to be at peace, why does he hold his very life, and everything else that he values best, on the most precarious tenure? They seem incapable of care, and what they need usually comes to them without any laborious provision. He has to exercise forethought and skill, and to expend much patient labour before he can hope to obtain so much as the bare necessaries of life; and even then he cannot make sure of these, owing to the apparent caprices of nature.
And the worst of it is that these are not the only causes of our disquiet and unrest. There are disturbing influences within as well as without. Peace is broken by inward war, the conflict of one element of our nature with another. All this shows us that either we are to be denied even such a peace as the animals apparently enjoy, and that their condition in this respect is to be vastly preferable to ours, or else that some higher provision must have been made for inducing this feature in our experience--some provision that they know nothing about, and that does not lie upon the surface of outward nature; some provision that has to be otherwise made known than by the ordinary phenomena of the outer world.
And this is one of the most cogent amongst many proofs, that a supernatural revelation is absolutely necessary to supplement the phenomena of the world known to sense, unless nature is to be found guilty of strange and anomalous inconsistencies. He who has blessed His lower creatures with a restful uncarefulness, that renders existence not only tolerable, but pleasant to them, has not left His highest creature to be the victim of his own greatness, and to be tossed about aimlessly upon a sea of troubles, until at last the inevitable shipwreck comes upon the pitiless shoals of death.
Hay Aitken, M. Let us ask, What is it that hinders peace? Here, I think, we shall discover three distinct sources of mental disturbance by which man is affected--three distinct and terrible discords that mar the harmony of human life until they are resolved by redemption. Man is, to begin with, out of peace with God; he is, in consequence, out of peace with nature, or the order of things with which he is surrounded; and, in the third place, he is out of peace with himself.
These other discords which break in upon and destroy his peace are dependent upon and spring from the first. It is because man is not at peace with God that he finds himself at war with nature, and the victim of internal feuds. The conditions of his existence in this material world seem of a kind to militate against his peace; but this is only so when they are viewed apart from any higher and ultimate object to which they may be designed by infinite benevolence to contribute. Once let me see that the trials and uncertainties of life are intended to enforce upon my attention the true character of my present position and its relations to the future, and I no longer quarrel with them.
I confess that I am a stranger and a sojourner, and I see wisdom and love in the very circumstances which impress this upon my mind. And even so is it with those moral discords that disturb my peace within. They spring from the controversy that exists between man and God. Here we see how the Gospel is adapted to the deepest needs of the human heart, and how skilfully it is designed to deal with cause and effect in their own proper order in the moral sphere.
The Gospel is primarily a proclamation of peace between God and man, a revelation of a wondrous method of reconciliation. The text contains the open secret of a spiritual life, which is peace, and discloses the sure way of attaining it. The person spoken of is one whose mind is stayed on God. The man has become fixed upon this centre, and he cannot be moved therefrom.
To this man God is omnipotent, omniscient, and all-loving. God commands his entire nature. The man referred to in the text, if he have money, does not stay himself upon it. This man does not stay himself on his fellow men. There is a prevalent disposition amongst men to pin their confidence to some human sleeve, and when that proves unfaithful, as it often does, such people are thrown into confusion. Peace flows alone from trust in God. But faith never stands alone. Peace never stands alone in the heart of man. Trust brings peace, but it brings other graces besides.
Trust does not put a man to sleep. It does not alienate a man from the source of power. It does not scatter a man. It unites him and unites him to God.
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It animates him. It sets him in motion. The ear of the trusting disciple lies close to the mouth of his beloved Master, whose words are the sweetest messages that can possibly break upon his consciousness. The feet of faith tremble with desire to run upon the errands of its Lord. Obedience is the corollary of faith. Without obedience, peace would become discord in the soul. Trust stirs us to industry and success in prayer; it makes us cheerful and faithful in obedience; it makes us patient in affliction; it makes us resolute in trials; it consoles us in desertions; it makes us fruitful in life, and triumphantly victorious in death.
Foote, D. How can a willow be stiffened into an iron pillar? Only--if I might use such a violent metaphor--when it receives into its substance the iron particles that it draws from the soil in which it is rooted. How can a bit of thistledown be kept motionless amidst the tempest. Only by being glued to something that is fixed. What do men do with light things on deck when the ship is pitching?