Pe.129Your testimonies are wonderful;
Therefore my soul observes them. 130The unfolding of Your words gives light;
It gives understanding to the simple. 131I opened my mouth wide and panted,
For I longed for Your commandments. 132Turn to me and be gracious to me,
After Your manner with those who love Your name. 133Establish my footsteps in Your word,
And do not let any iniquity have dominion over me. 134Redeem me from the oppression of man,
That I may keep Your precepts. 135Make Your face shine upon Your servant,
And teach me Your statutes. 136My eyes shed streams of water,
Because they do not keep Your law. Tsadhe. 137Righteous are You, O LORD,
And upright are Your judgments. 138You have commanded Your testimonies in righteousness
And exceeding faithfulness. 139My zeal has consumed me,
Because my adversaries have forgotten Your words. 140Your word is very pure,
Therefore Your servant loves it. 141I am small and despised,
Yet I do not forget Your precepts. 142Your righteousness is an everlasting righteousness,
And Your law is truth. 143Trouble and anguish have come upon me,
Yet Your commandments are my delight. 144Your testimonies are righteous forever;
Give me understanding that I may live. Qoph. 145I cried with all my heart; answer me, O LORD!
I will observe Your statutes. 146I cried to You; save me
And I shall keep Your testimonies. 147I rise before dawn and cry for help;
I wait for Your words. 148My eyes anticipate the night watches,
That I may meditate on Your word. 149Hear my voice according to Your lovingkindness;
Revive me, O LORD, according to Your ordinances. 150Those who follow after wickedness draw near;
They are far from Your law. 151You are near, O LORD,
And all Your commandments are truth. 152Of old I have known from Your testimonies
That You have founded them forever. Resh. 153Look upon my affliction and rescue me,
For I do not forget Your law. 154Plead my cause and redeem me;
Revive me according to Your word. 155Salvation is far from the wicked,
For they do not seek Your statutes. 156Great are Your mercies, O LORD;
Revive me according to Your ordinances. 157Many are my persecutors and my adversaries,
Yet I do not turn aside from Your testimonies. 158I behold the treacherous and loathe them,
Because they do not keep Your word. 159Consider how I love Your precepts;
Revive me, O LORD, according to Your lovingkindness. 160The sum of Your word is truth,
And every one of Your righteous ordinances is everlasting. Shin. 161Princes persecute me without cause,
But my heart stands in awe of Your words. 162I rejoice at Your word,
As one who finds great spoil. 163I hate and despise falsehood,
But I love Your law. 164Seven times a day I praise You,
Because of Your righteous ordinances. 165Those who love Your law have great peace,
And nothing causes them to stumble. 166I hope for Your salvation, O LORD,
And do Your commandments. 167My soul keeps Your testimonies,
And I love them exceedingly. 168I keep Your precepts and Your testimonies,
For all my ways are before You. Tav. 169Let my cry come before You, O LORD;
Give me understanding according to Your word. 170Let my supplication come before You;
Deliver me according to Your word. 171Let my lips utter praise,
For You teach me Your statutes. 172Let my tongue sing of Your word,
For all Your commandments are righteousness. 173Let Your hand be ready to help me,
For I have chosen Your precepts. 174I long for Your salvation, O LORD,
And Your law is my delight. 175Let my soul live that it may praise You,
And let Your ordinances help me. 176I have gone astray like a lost sheep; seek Your servant,
For I do not forget Your commandments.
New American Standard Bible (©1995)
Your testimonies are wonderful; Therefore my soul observes them.GOD'S WORD® Translation (©1995)
Your written instructions are miraculous. That is why I obey them. King James Bible
PE. Thy testimonies are wonderful: therefore doth my soul keep them. Douay-Rheims Bible
[PHE] Thy testimonies are wonderful: therefore my soul hath sought them. Darby Bible Translation
PE. Thy testimonies are wonderful; therefore doth my soul observe them. English Revised Version
PE. Thy testimonies are wonderful: therefore doth my soul keep them. Webster's Bible Translation
PE. Thy testimonies are wonderful: therefore doth my soul keep them. World English Bible
Your testimonies are wonderful, therefore my soul keeps them. Young's Literal Translation
Pe. Wonderful are Thy testimonies, Therefore hath my soul kept them.
Psalm 119:18 Open my eyes, that I may behold Wonderful things from Your law.
Psalm 119:22 Take away reproach and contempt from me, For I observe Your testimonies.
Psalm 119:167 My soul keeps Your testimonies, And I love them exceedingly.
Matthew Henry's Whole Bible Commentary Verse 129 See here how David was affected towards the word of God. 1. He admired it, as most excellent in itself: Thy testimonies are wonderful. The word of God gives us admirable discoveries of God, and Christ, and another world; admirable proofs of divine love and grace. The majesty of the style, the purity of the matter, the harmony of the parts, are all wonderful. Its effects upon the consciences of men, both for conviction and comfort, are wonderful; and it is a sign that we are not acquainted with God's testimonies, or do not understand them, if we do not admire them. 2. He adhered to it as of constant use to him: "Therefore doth my soul keep them, as a treasure of inestimable value, which I cannot be without." We do not keep them to any purpose unless our souls keep them. There they must be deposited, as the tables of testimony in the ark, there they must have the innermost and uppermost place. Those that see God's word to be admirable will prize it highly and preserve it carefully, as that which they promise themselves great things from. Calvin's Commentary 129. ph Thy testimonies are marvelous; therefore my soul hath kept them. 130. ph The entrance of thy words is light, which giveth understanding to the little ones. 131. ph I opened my mouth and panted, because I loved thy commandments. 132. ph Look upon me, and be merciful to me, according to thy judgment towards them that love thy name. 133. ph Direct my steps according to thy word, and let no iniquity have [9] dominion in me. 134. ph Deliver me from the oppression of men; and I will keep thy precepts. 135. ph Make thy face to shine upon thy servant; and teach me thy statutes. 136. ph Rivers of waters run from my eyes, because they have not kept thy law. 129. Thy testimonies are marvelous. I have given this translation to avoid an ambiguous form of expression. The Prophet does not simply mean, that the doctrine of the law is wonderful, but that it contains high and hidden mysteries. Accordingly he declares, that the sublime and admirable wisdom which he found comprehended in the divine law led him to regard it with reverence. This is to be carefully marked, for the law of God is proudly despised by the great majority of mankind, when they do not duly taste its doctrine, nor acknowledge that God speaks from his throne in heaven, that, the pride of the flesh being abased, he may raise us upward by the apprehension of faith. We also gather from this passage, that it is impossible for any man to keep the law of God from the heart, unless he contemplate it with feelings of reverence: for reverence is the beginning of pure and right subjection. Accordingly, I have said that many despise God's Word, because they think it inferior to the acuteness of their own understandings. Yea, many are led to break forth more audaciously into this heaven-daring contempt, from the vanity of showing their own ingenuity. But, although worldly men may flatter themselves in that proud disdain of the divine law, yet the commendation which the Prophet pronounces upon it still holds true, that it comprehends mysteries which far transcend all the conceptions of the human mind. 130. The entrance of thy word is light. The amount is, that the light of the truth revealed in God's word, is so distinct that the very first sight of it illuminates the mind. The word phtch pethach, properly signifies an opening, [10] but metaphorically it is taken for a gate. Accordingly the old translator has rendered it beginning, which is not improper, provided it is understood of the rudiments or first elements of the divine law. It is as if the Prophet had -- "Not only do those who have attained an accurate acquaintance with the whole law, and who have made the study of it the business of their lives, discern there a clear light, but also those who have studied it even very imperfectly, and who have only, so to speak, entered the porch." Now we must reason from the less to the greater. If tyroes and novices begin to be enlightened at their first entrance, what will be the case when a man is admitted to a full and perfect knowledge? In the second clause the Prophet unfolds his meaning more fully. By little ones he denotes such as neither excel in ingenuity nor are endued with wisdom, but rather are unskilled in letters, and unrefined by education. Of such he affirms that, as soon as they have learned the first principles of the law of God, they will be endued with understanding. It ought to have a most powerful influence in exciting in us an earnest desire to become acquainted with the law of God, when we are told that even those who, in the estimation of the world, are fools, and contemptible simpletons, provided they apply their minds to this subject, acquire from it wisdom sufficient to lead them to eternal salvation. Although it is not given to all men to attain to the highest degree in this wisdom, yet it is common to all the godly to profit so far as to know the certain and unerring rule by which to regulate their life. Thus no man who surrenders himself to the teaching of God, will loose his labor in his school, for from his first entrance he will reap inestimable fruit. Meanwhile we are warned, that all who follow their own understanding, wander in darkness. By affirming that the little ones are enlightened, David intimates, that it is only when men, divested of all self confidence, submit themselves with humble and docile minds to God, that they are in a proper state for becoming proficient scholars in the study of the divine law. Let the Papists mock, as they are accustomed to do, because we would have the Scriptures to be read by all men without exception; yet it is no falsehood which God utters by the mouth of David, when he affirms that the light of his truth is exhibited to fools. God will not, therefore, disappoint the desire of such as acknowledge their own ignorance, and submit themselves humbly to his teaching. 131. I opened my mouth and panted. [11] By these words the Psalmist would have us to understand that he was inflamed with such love to and longing for the divine law, that he was unceasingly sighing after it. In comparing himself to such as are hungry, or to such as burn with parching thirst, he has used a very appropriate metaphor. As such persons indicate the vehemence of their desire by opening the mouth, and by distressful panting, as if they would suck up the whole air, even so the Prophet affirms that he himself was oppressed with continual uneasiness. The opening of the mouth, then, and the drawing of breath, are set in opposition to a cold assent to the word of God. Here the Holy Spirit teaches with what earnestness of soul the knowledge of divine truth is to be sought. Whence it follows, that such as make little or no proficiency in God's law, are punished by their own indolence or carelessness. When David affirms that he panted continually, he points out not only his ardor but also his constancy. 132. Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are his people. The Hebrew word mspht mishpat, translated judgment, signifies in this passage, as in many others, a common rule, or ordinary usage. [12] He next adds the purpose for which he desires that God would look upon him, namely, that he may be relieved from his miseries. This, then, is the prayer of an afflicted man, who, when apparently destitute of all help, and unable to come to any other conclusion than that he is neglected and forsaken of God, yet reflects with himself, that, for God to forsake him, was foreign to his nature and to his usual manner of procedure. It is as if he had said -- Although I can perceive no token of thy favor, yea, although my condition is so wretched and desperate, that, judging according to sense and reason, I deem that thou hast turned the back: upon me; yet, as from the beginning of the world to the present day, thou hast testified, by numberless proofs, that thou art merciful to thy servants, I beseech time that, acting according to this rule, thou wouldst now exercise the like loving-kindness towards me. It is to be particularly noticed, lest those whom God does not immediately answer may become discouraged, that the Prophet had been long oppressed by miseries, without any prospect of relief. Yet it is at the same time to be observed, that the Prophets sole ground of confidence in asking this from God is his free goodness. Whence we gather that, although he was a man of eminent sanctity, yet the undeserved grace of God was his only refuge. With respect to the word judgment, let us learn from the Prophet's example to acquaint ourselves with the nature of God, from the various experiences we have had of it that we may have certain evidence that he is merciful to us. And, in truth, were not his grace known to us from the daily experience we have of it, which of us would dare to approach him? But if our eyes are not blind, we must perceive the very clear testimonies by which he fortifies our faith, so that we need not doubt that all the godly are the objects of his regard; only we must endeavor to be among the number of those who love his name. By this title is meant genuine believers; for those who only slavishly fear God are not worthy of being reckoned among his servants. He requires a voluntary obedience from us, so that nothing may be more delightful to us than to follow whithersoever he calls us. It is, however, at the same time to be observed, that this love proceeds from faith; yea, the Prophet here commends the grand effect of faith, by separating the godly, who lean upon the grace of God, from worldly men, who, having given their hearts to the enticements of the world, never lift up their minds towards heaven. 133. Direct my steps according to thy word. By these words he shows, as he has often done before in other places, that the only rule of living well is for men to regulate themselves wholly by the law of God. We have already repeatedly seen in this Psalm, that so long as men allow there-selves to wander after their own inventions, God rejects whatever they do, however laborious the efforts they may put forth. But as the Prophet declares that men's lives are then only framed aright when they yield themselves wholly to the obeying of God, so, on the other hand, he confesses that to do this is not within their own will or power. God's law, it is evident, will not make us better by merely prescribing to us what is right. Hence the outward preaching of it is compared to a dead letter. David, then, well instructed in the law, prays for an obedient heart being given him, that he may walk in the way set before him. Here two points are particularly deserving of our notice -- first, that God deals bountifully with men, when he invites them to himself by his word and doctrine; and, secondly, that still all this is lifeless and unprofitable, until he govern by his Spirit those whom he has already taught by his word. As the Psalmist desires not simply to have his steps directed, but to have them directed to God's word, we may learn that he did not hunt after secret revelations, and set the word at nought, as many fanatics do, but connected the external doctrine with the inward grace of the Holy Spirit; and herein consists the completeness of the faithful, in that God engraves on their hearts what he shows by his word to be right. Nothing, therefore, is more foolish than the fancy of those who say, that in enjoining upon men what he would have them to do, God estimates the strength which they have to perform it. In vain does divine truth sound in our ears, if the Spirit of God does not effectually pierce into our hearts. The Prophet confesses that it is to no purpose for him to read or hear the law of God, unless his life is regulated by the secret influence of the Holy Spirit, that he may thus be enabled to walk in that righteousness which the law enjoins. In the second clause he reminds us how necessary it is for us to be continually presenting this prayer at the throne of grace, acknowledging that he is the bond-slave of sin until God stretch forth his hand to deliver him. direct me, says he, that iniquity may not have dominion in me. [13] So long, then, as we are left to ourselves, Satan exercises', over us his despotic sway uncontrolled, so that we have not power to rid ourselves of iniquity. The freedom of the godly consists solely in this -- that they are governed by the Spirit of God, and thus preserved from succumbing to iniquity, although harassed with hard and painful conflicts. 134. Deliver me from the oppression of men. When recounting what had befallen himself, the Prophet shows, by his own example, that all the godly are exposed to rapine and oppression, and that, like sheep in the mouths of wolves, they will be inevitably destroyed unless God defend them. As very few are governed by the Spirit of God, it is no wonder if all love of equity is banished from the world, and if all men are found everywhere rushing into all kinds of wickedness, some impelled by cruelty, [14] and others devoted to fraud and deceit. When, therefore, the Prophet saw that he was overwhelmed on all sides with injuries, he betook himself to God as his deliverer. By the word deliver he intimates, that unless he is preserved in a wonderful manner, it is all over with him. In the second clause, he engages that he will not prove ungrateful for his deliverance: And I will keep thy precepts Nothing more effectually strengthens us, in an earnest desire and endeavor to follow after integrity and righteousness, than when we find by experience, that God's defense is of more value to us than all the unlawful helps to which worldly men unusually have recourse. We are taught from this passage, that when engaged in contest with the wicked, we ought not to suffer our minds to be actuated by malice, but that, however violently and unjustly they may assault us, we should rest; contented with the deliverance which God bestows, and with that alone; and again, that every instance in which we experience the grace of God in delivering us, should be a spur to incite us to follow after uprightness. He delivers us for no other end, but that the fruits of our deliverance may be manifested in our life; and we are too perverse if that experience is not sufficient to convince us, that all who persevere in the unfeigned fear of God, will always abide in safety by his aid, although the whole world may be against them. 135. Make thy face to shine upon thy servant. There is here the repetition of a prayer which we have several times met with before in this Psalm. The Prophet intimates, that he regarded nothing as of more importance than rightly to understand the divine law. When he beseeches God to make his face to shine upon his servant, he, in the first place, seeks to win the fatherly favor of God -- for nothing is to be hoped for from Him unless we have an interest in his favor -- but he at the same time, shows the greatness of the blessing. There is no testimony of the love of God, as if he had said, which I am more desirous to obtain than to be enabled to make progress in his law. Whence we gather, as I have lately observed, that he preferred divine truth to all the possessions of the world. Would to God that this affection were vigorous in our hearts! But that which the Prophet extols so highly, is neglected by the great proportion of mankind. If individuals are to be found stimulated by this desire, we see them presently falling back to the Measurements of the world, so that there are very few, indeed, who renouncing all other desires, seek earnestly with David to become acquainted with the doctrine of the law. Besides, as God vouchsafes this privilege only to those whom he has embraced with his fatherly love, it is proper for us to begin with this prayer, That he would make his face to shine upon us. This form of expression, however, conveys something more -- it implies, that it is only when God illumines the minds of his believing people with the true knowledge of the law, that he delights them with the beams of his favor. It often happens that, even in regard to them, God's countenance is overcast with clouds in this respect, namely, when he deprives them of tasting the sweetness of his word. 136. Rivers of waters run from my eyes. [15] Here David affirms that he was inflamed with no ordinary zeal for the glory of God, inasmuch as he dissolved wholly into tears on account of the contempt put upon the divine law. He speaks hyperbolically; but still he truly and plainly expresses the disposition of mind with which he was endued; and it corresponds with what he says in altogether place, "The zeal of thine house hath eaten me up." (Psalm 69:9.) Wherever the Spirit of God reigns, he excites this ardent zeal, which burns the hearts of the godly when they see the commandment of the Most High God accounted as a thing of nought. It is not enough that each of us endeavor to please God; we must also desire that his law may be held in estimation by all men. In this way holy Lot, as the Apostle Peter testifies, vexed his soul when he beheld Sodom a sink of all kinds of wickedness. (2 Peter 2:8.) If, in former times, the ungodliness of the world extorted from the children of God such bitter grief, so great is the corruption into which we at this day are fallen, that those who can look upon the present state of things unconcerned and without tears, are thrice, yea four times, insensible. How great in our day is the frenzy of the world in despising God and neglecting his doctrine? A few, no doubt, are to be found who with the mouth profess their willingness to receive it, but scarcely one in ten proves the sincerity of his profession by his life. Meanwhile countless multitudes are hurried away to the impostures of Satan and to the Pope; others are as thoughtless and indifferent about their salvation as the lower animals; [16] and many Epicureans openly mock at all religion. If there is, then, the smallest portion of piety remaining in us, full rivers of tears, and not merely small drops, will flow from our eyes. But if we would give evidence of pure and uncorrupted zeal, let our grief begin at ourselves -- at our seeing that we are yet far from having attained to a perfect observance of the law; yea, that the depraved lusts of our carnal nature are often rising up against the righteousness of God.
Footnotes: [9] In the French it is, "that no iniquity may have," etc. [10] "phth pethach, the opening of thy words giveth light:' when I open my Bible to read, light springs up in my mind." -- Dr. Adam Clarke. The corresponding word in Syriac signifies to enlighten, and in Arabic to explain. Hence, in the opinion of some, phtch, pethach, is the expounding of thy word. [11] The allusion, according to some, is to an exhausted or thirsty traveler in hot countries, who gasps and pants for the cooling breeze, or the refreshing fountain. According to others this is a metaphor, taken from an exhausted animal in the chase, which runs open-mouthed, to take in the cooling air, the heart beating high, and the muscular force being nearly expended through fatigue. In either view the language is extremely expressive, showing how intensely the Psalmist longed for the refreshment and delight which an acquaintance with the word of God affords. And if the "opening of God's words," mentioned in the preceding verse, means the expounding of them, David here points out his eager desire to hear God's word expounded. [12] "According to the custom, or usual mode of acting. So Luther -- as thou art accustomed to do, etc. In Genesis 40:13 -- Thou shalt deliver the cup, kmspht, according to custom.'"-- Phillips. [13] vy, bi, IN me. Let me have no governor but God; let the throne of my heart be filled by him, and none other. -- Dr. Adam Clark [14] In the French version it is "avarice." [15] Rivers of waters -- that is, a great profusion of tears. "The Orientals are in general very copious weepers; and this strong hyperbole is still much employed among them to express the highest degree of lamenting grief." -- Illustrated Commentary upon the Bible. [16] "Les autres s'endorment sans grand soin de leur salut comme bestes brutes." -- Fr
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Full Keeps Kept Obey Observe Observes Reason Soul Statutes Testimonies Unchanging Wonder Wonderful Word New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: are I my obey observes soul statutes testimonies them therefore wonderful Your Bible Browser | |
Notes on the First Century:
Page 1. Line 1. An empty book is like an infant's soul.' Here Traherne may possibly have had in his mind a passage in Bishop Earle's "Microcosmography." In delineating the character of a child, Earle says: "His soul is yet a white paper unscribbled with observations of the world, wherewith at length it becomes a blurred note-book," Page 14. Line 25. The entrance of his words. This sentence is from Psalm cxix. 130. Page 15. Last line of Med. 21. "Insatiableness." This word in Traherne's time was often …
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Ellen Gould White—The Great Controversy An American Reformer
An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ's second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability …
Ellen Gould White—The Great Controversy Protest of the Princes
One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage, faith, and firmness of those men of God gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are "the very essence of Protestantism."--D'Aubigne, b. 13, ch. 6. A dark and threatening day had come for the Reformation. Notwithstanding the Edict …
Ellen Gould White—The Great Controversy The Christian Described
HAPPINESS OF THE CHRISTIAN O HOW happy is he who is not only a visible, but also an invisible saint! He shall not be blotted out the book of God's eternal grace and mercy. DIGNITY OF THE CHRISTIAN There are a generation of men in the world, that count themselves men of the largest capacities, when yet the greatest of their desires lift themselves no higher than to things below. If they can with their net of craft and policy encompass a bulky lump of earth, Oh, what a treasure have they engrossed …
John Bunyan—The Riches of Bunyan Excursus on the Choir Offices of the Early Church.
Nothing is more marked in the lives of the early followers of Christ than the abiding sense which they had of the Divine Presence. Prayer was not to them an occasional exercise but an unceasing practice. If then the Psalmist sang in the old dispensation "Seven times a day do I praise thee" (Ps. cxix. 164), we may be quite certain that the Christians would never fall behind the Jewish example. We know that among the Jews there were the "Hours of Prayer," and nothing would be, à priori, more …
Philip Schaff—The Seven Ecumenical Councils The Daily Walk with Others (I. ).
When the watcher in the dark Turns his lenses to the skies, Suddenly the starry spark Grows a world upon his eyes: Be my life a lens, that I So my Lord may magnify We come from the secrecies of the young Clergyman's life, from his walk alone with God in prayer and over His Word, to the subject of his common daily intercourse. Let us think together of some of the duties, opportunities, risks, and safeguards of the ordinary day's experience. A WALK WITH GOD ALL DAY. A word presents itself to be …
Handley C. G. Moule—To My Younger Brethren The Talking Book
In order that we may be persuaded so to do, Solomon gives us three telling reasons. He says that God's law, by which I understand the whole run of Scripture, and, especially the gospel of Jesus Christ, will be a guide to us:--"When thou goest, it shall lead thee." It will be a guardian to us: "When thou sleepest"--when thou art defenceless and off thy guard--"it shall keep thee." And it shall also be a dear companion to us: "When thou awakest, it shall talk with thee." Any one of these three arguments …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871 How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879 The Obedience of Faith
"Is there a heart that will not bend To thy divine control? Descend, O sovereign love, descend, And melt that stubborn soul! " Surely, though we have had to mourn our disobedience with many tears and sighs, we now find joy in yielding ourselves as servants of the Lord: our deepest desire is to do the Lord's will in all things. Oh, for obedience! It has been supposed by many ill-instructed people that the doctrine of justification by faith is opposed to the teaching of good works, or obedience. There …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Faith
HABAKKUK, ii. 4. "The just shall live by faith." This is those texts of which there are so many in the Bible, which, though they were spoken originally to one particular man, yet are meant for every man. These words were spoken to Habakkuk, a Jewish prophet, to check him for his impatience under God's hand; but they are just as true for every man that ever was and ever will be as they were for him. They are world-wide and world-old; they are the law by which all goodness, and strength, and safety, …
Charles Kingsley—Twenty-Five Village Sermons What the Truth Saith Inwardly Without Noise of Words
Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses …
Thomas A Kempis—Imitation of Christ That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy …
Thomas A Kempis—Imitation of Christ |
