17And do not hide Your face from Your servant,
For I am in distress; answer me quickly. 18Oh draw near to my soul and redeem it;
Ransom me because of my enemies! 19You know my reproach and my shame and my dishonor;
All my adversaries are before You. 20Reproach has broken my heart and I am so sick.
And I looked for sympathy, but there was none,
And for comforters, but I found none. 21They also gave me gall for my food
And for my thirst they gave me vinegar to drink. 22May their table before them become a snare;
And when they are in peace, may it become a trap. 23May their eyes grow dim so that they cannot see,
And make their loins shake continually. 24Pour out Your indignation on them,
And may Your burning anger overtake them. 25May their camp be desolate;
May none dwell in their tents. 26For they have persecuted him whom You Yourself have smitten,
And they tell of the pain of those whom You have wounded. 27Add iniquity to their iniquity,
And may they not come into Your righteousness. 28May they be blotted out of the book of life
And may they not be recorded with the righteous. 29But I am afflicted and in pain;
May Your salvation, O God, set me securely on high. 30I will praise the name of God with song
And magnify Him with thanksgiving. 31And it will please the LORD better than an ox
Or a young bull with horns and hoofs. 32The humble have seen it and are glad;
You who seek God, let your heart revive. 33For the LORD hears the needy
And does not despise His who are prisoners. 34Let heaven and earth praise Him,
The seas and everything that moves in them. 35For God will save Zion and build the cities of Judah,
That they may dwell there and possess it. 36The descendants of His servants will inherit it,
And those who love His name will dwell in it.
New American Standard Bible (©1995)
And do not hide Your face from Your servant, For I am in distress; answer me quickly.GOD'S WORD® Translation (©1995)
I am in trouble, so do not hide your face from me. Answer me quickly! King James Bible
And hide not thy face from thy servant; for I am in trouble: hear me speedily. Douay-Rheims Bible
And turn not away thy face from thy servant: for I am in trouble, hear me speedily. Darby Bible Translation
And hide not thy face from thy servant, for I am in trouble: answer me speedily. English Revised Version
And hide not thy face from thy servant; for I am in distress; answer me speedily. Webster's Bible Translation
And hide not thy face from thy servant; for I am in trouble: hear me speedily. World English Bible
Don't hide your face from your servant, for I am in distress. Answer me speedily! Young's Literal Translation
And hide not Thy face from Thy servant, For I am in distress -- haste, answer me.
Matthew 6:8 "So do not be like them; for your Father knows what you need before you ask Him.
Psalm 22:24 For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from him; But when he cried to Him for help, He heard.
Psalm 27:9 Do not hide Your face from me, Do not turn Your servant away in anger; You have been my help; Do not abandon me nor forsake me, O God of my salvation!
Psalm 31:9 Be gracious to me, O LORD, for I am in distress; My eye is wasted away from grief, my soul and my body also.
Psalm 66:14 Which my lips uttered And my mouth spoke when I was in distress.
Psalm 102:2 Do not hide Your face from me in the day of my distress; Incline Your ear to me; In the day when I call answer me quickly.
Psalm 143:7 Answer me quickly, O LORD, my spirit fails; Do not hide Your face from me, Or I will become like those who go down to the pit.
Matthew Henry's Whole Bible Commentary Verses 13-21 David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds, But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do, As for me, my prayer is unto thee, O Lord!" And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa. 49:8, In an acceptable time have I heard thee. Now observe, I. What his requests are. 1. That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart. Hear me (v. 13), and again, Hear me, O Lord! (v. 16), Hear me speedily (v. 17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, Jn. 11:42. 2. That he might be rescued out of his troubles, might be saved from sinking under the load of grief (Deliver me out of the mire; let me not stick in it, so some, but help me out, and set my feet on a rock, Ps. 40:2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: "Let me be delivered from those that hate me, as a lamb from the paw of a lion, v. 14. Though I have come into keep waters (v. 2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, v. 15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone." He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself. 3. That God would turn to him (v. 16), that he would smile upon him, and not hide his face from him, v. 17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, v. 18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it." II. What his pleas are to enforce these petitions. 1. He pleads God's mercy and truth (v. 13): In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: "Hear me, for thy lovingkindness of good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me, according to the multitude of thy tender mercies," v. 16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for he takes pleasure in those that hope in his mercy, Ps. 147:11. 2. He pleads his own distress and affliction: "Hide not thy face from me, for I am in trouble (v. 17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it." He pleads particularly the reproach he was under and the indignities that were done him (v. 19): Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (v. 20): Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Acts 5:41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us. 3. He pleads the insolence and cruelty of his enemies (v. 18): Deliver me because of my enemies, because they were such as he had before described them, v. 4. "My adversaries are all before thee (v. 19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me." One instance of their barbarity is given (v. 21): They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood) and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said, I thirst, Jn. 19:28, 29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other. 4. He pleads the unkindness of his friends and his disappointment in them (v. 20): I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation. Calvin's Commentary 14. Deliver me from the mire, that I may not sink: let me be delivered from my adversaries, and from the deep waters. 15. Let not the flood of waters overflow me; and let not the deep swallow me up; and let not the pit [82] close its mouth upon me. 16. Answer me, O Jehovah! for thy mercy [83] is good: in the multitude of thy compassions [84] look upon me. 17. And hide not thy face from thy servant; for I am in trouble: hasten! answer me! 18. Draw near to my soul, redeem it; deliver me, on account of my enemies. 14. Deliver me from the mire, that I may not sink. The Psalmist repeats the same similitude which he had used before, but in a different manner. He had previously said that he was sunk in the mire, and now he prays that he may not sink in it. In short, he now prays that those things may not now befall him which he had formerly complained of as having befallen him. But it is very easy to reconcile this diversity of statement; for in the opening of the psalm he spake according to his actual feeling and experience; but now, looking to the issue, although living in the midst of death, he cherishes the hope of deliverance. This is expressed still more clearly in the last clause of the 15th verse, where he prays, Let not the pit close its mouth upon me; which is as if he had said, Let not the great multitude and weight of my afflictions overwhelm me, and let not sorrow swallow me up. 16. Answer me, O Jehovah! for thy mercy is good. The appeal which he here makes to the mercy and compassion of God is an evidence of the distressed condition into which he was brought. There can be no doubt that he sustained a dreadful conflict, when he had recourse to these as the only means of his safety. It is a very difficult matter to believe that God is merciful to us when he is angry with us, and that he is near us when he has withdrawn himself from us. David, aware of this, brings to his view a subject which he may oppose to this distrust, and by pleading for the exercise of the mercy and great compassions of God towards him, shows, that the only consideration which inspired him with hope was the benignant and merciful character of God. When he says, a little after, Look upon me, it is a prayer that God would make it manifest in very deed that he had heard him by granting him succor. In the following verse he utters a similar prayer. And by repeating so often the same things, he declares both the bitterness of his grief and the ardor of his desires. When he beseeches God not to hide his face, it is not from any apprehension which he entertained of being rejected, but because those who are oppressed with calamities cannot avoid being agitated and distracted with mental disquietude. But as God, in a peculiar manner, invites his servants to him, David avows that he is one of their number. In thus speaking, as I have already shown, and will afterwards have occasion to state at greater length, he does not boast of services on account of which he could prefer any claim to a divine reward, but rather depends on the gratuitous election of God; although, at the same time, he is to be understood as adducing the service which he had faithfully yielded to God by whom he was called, as an evidence of his godliness. 18. Draw near to my soul, redeem it. David was doubtless fully persuaded by faith that God was near him; but as we are accustomed to measure the presence or absence of God by the effects, David here tacitly complains, judging according to the flesh, that he is far from him. By the expression, Draw near, he means, that in so far as could be gathered from his actual condition, God appeared to have no regard to his welfare. Again, by calling upon God to draw near to his life, which he seemed to have forsaken, he exhibits a striking proof of the strength of his faith. The more cruelly he is molested by the wicked and proud, the more does he trust that God will appear to deliver him. As has been elsewhere observed, it is always to be held as an undoubted truth, that since "God resisteth the proud" (James 4:6,) he must at length repress the insolence and pride of those who obstinately resist him, although he may seem to connive at them for a time. Footnotes: [82] "The Chaldee interpreter understands by the pit, Gehenna." -- Cresswell. [83] The original word chsd, chesed, here translated mercy, signifies, as Dr Adam Clarke observes, "exuberance of kindness." [84] rchmyk, rachamecha, for compassions, signifies, according to the same author, such affection as mothers bear to their young, and in God there is rv, rob, a multitude of these.
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Covered Distress Face Haste Hear Hide Quickly Servant Speedily Trouble 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: am And answer distress Do face for from hide I in me not quickly servant trouble your Bible Browser | |
Messiah Unpitied, and Without a Comforter
Reproach [Rebuke] hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. T he greatness of suffering cannot be certainly estimated by the single consideration of the immediate, apparent cause; the impression it actually makes upon the mind of the sufferer, must likewise be taken into the account. That which is a heavy trial to one person, may be much lighter to another, and, perhaps, no trial at all. And a state …
John Newton—Messiah Vol. 1Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep Religious Zeal.
Dedication Festival Ps. lxix., 9. "The zeal of Thine house hath eaten me up." INTRODUCTION.--David spoke the truth. The one great desire of his heart was the glorification of God by the erection of a temple befitting His worship at Jerusalem. Although he had plenty of cares to distract him, yet he never had this out of his heart. "I will not come within the tabernacle of mine house; nor climb up into my bed; I will not suffer mine eyes to sleep, nor mine eyelids to slumber; neither the temples …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent Letter xxxix (A. D. 1137) to the Same.
To the Same. He expresses his regret at his very long absence from his beloved Clairvaux, and his desire to return to his dear sons. He tells them of the consolations that he feels nevertheless in his great labours for the Church. 1. My soul is sorrowful until I return, and it refuses to be comforted till it see you. For what is my consolation in the hour of evil, and in the place of my pilgrimage? Are not you in the Lord? Wherever I go, the sweet memory of you never leaves me; but the sweeter the …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Music for Forty Hours' Adoration Musical Programme
Musical Programme AT THE EXPOSITION 1. MASS, after which the Blessed Sacrament is incensed. 2 .* PROCESSION during which the "Pange Lingua" is sung; after the procession the 3. "TANTUM ERGO" is sung, and the Blessed Sacrament is incensed. The "Panem de coelo, etc.," is omitted 4. THE LITANY OF THE SAINTS is chanted. 224 5. PSALM LXIX, "Deus in adjutorium etc.," is intoned, then sung alternately by the clergy or choir, after which the celebrant, still kneeling, sings the versicles "Salvos fac, etc." …
Various—The St. Gregory Hymnal and Catholic Choir Book The Golden Calf
'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3. And all the people brake off the golden …
Alexander Maclaren—Expositions of Holy Scripture An Eye-Witness's Account of the Crucifixion
'And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified Him, and two other with Him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878 The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land …
Joseph Mede—A Key to the Apocalypse Letter L to Geoffrey, of Lisieux
To Geoffrey, of Lisieux [80] He grieves at his having abandoned his purpose to enter the religious life and returned to the world. He exhorts him to be wise again. I. I am grieved for you, my son Geoffrey, I am grieved for you. And not without reason. For who would not grieve that the flower of your youth, which, amid the joy of angels, you offered unimpaired to God for the odour of a sweet smell (Phil. iv. 18), should now be trampled under the feet of devils, stained by the filthiness of vice and …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Fate of the Enemies of Jesus.
According to the calculation we adopt, the death of Jesus happened in the year 33 of our era.[1] It could not, at all events, be either before the year 29, the preaching of John and Jesus having commenced in the year 28,[2] or after the year 35, since in the year 36, and probably before the passover, Pilate and Kaiapha both lost their offices.[3] The death of Jesus appears, moreover, to have had no connection whatever with these two removals.[4] In his retirement, Pilate probably never dreamt for …
Ernest Renan—The Life of Jesus Christ's Resurrection Song.
WHEN the blessed Lord appeared in the midst of His disciples and they beheld the risen One in His glorified body of flesh and bones and He ate before them, He told them that all things which were written in the Law of Moses, and the Prophets and in the Psalms concerning Him, had to be fulfilled (Luke xxiv:44). While on the way to Emmaus He said to the two sorrowing and perplexed disciples "Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all …
Arno Gaebelein—The Lord of Glory Aron, Brother of Moses, 486, 487.
Abba, same as Father, [3]381; St. Paul uses both words, [4]532. Abel, [5]31, [6]252, [7]268, [8]450. Abimelech, [9]72, [10]197. Abraham, seed of, faithful Christians also, [11]148, [12]149, [13]627; servant's hand under his thigh, [14]149, [15]334; poor in midst of riches, [16]410. Absalom, David's son, [17]4, [18]5; type of Judas the traitor, [19]4, [20]20. Absolution granted by the Church, [21]500. Abyss, or deep, of God's judgments, [22]88; of man's heart, [23]136. Accuser, the devil the great, …
St. Augustine—Exposition on the Book of Psalms Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ Of the Lord's Supper, and the Benefits Conferred by It.
1. Why the Holy Supper was instituted by Christ. The knowledge of the sacrament, how necessary. The signs used. Why there are no others appointed. 2. The manifold uses and advantages of this sacrament to the pious. 3. The Lord's Supper exhibits the great blessings of redemption, and even Christ himself. This even evident from the words of the institution. The thing specially to be considered in them. Congruity of the signs and the things signified. 4. The chief parts of this sacrament. 5. How Christ, …
John Calvin—The Institutes of the Christian Religion Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel The Manifestation of the Messiah
(JOHN I. 31.) "Before me, as in darkening glass, Some glorious outlines pass, Of love, and truth, and holiness, and power-- I own them thine, O Christ, And bless Thee in this hour." F. R. HAVERGAL. The Herald's Proclamation--The Meeting of John and Jesus--Christ's Baptism--"It Becometh Us."--"My Beloved Son." John's life, at this period, was an extraordinary one. By day he preached to the teeming crowds, or baptized them; by night he would sleep in some slight booth, or darksome cave. But the …
F. B. Meyer—John the Baptist Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been …
Ernest Renan—The Life of Jesus Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3 |
