Evening Prayer January 8, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
So often we find ourselves in situations that call for Your wisdom. In these situations someone might be in trouble, but it's delicate, and we could be wrong, as has been the case before. We don't want to step into anything and make it worse. We want to be used by You, but we need Your wisdom. Unlike Solomon, our wisdom doesn't even come close to including almost everything under the sun. Fill us with the wisdom and insight we need to be a help and not a hindrance.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 8, 2025

Evening Devotional by C.H. Spurgeon
 
"Thy love is better than wine." — Sng_1:2
 
Nothing gives the believer so much joy as fellowship with Christ. He has enjoyment as others have in the common mercies of life, he can be glad both in God's gifts and God's works; but in all these separately, yea, and in all of them added together, he doth not find such substantial delight as in the matchless person of his Lord Jesus. He has wine which no vineyard on earth ever yielded; he has bread which all the corn-fields of Egypt could never bring forth. Where can such sweetness be found as we have tasted in communion with our Beloved? In our esteem, the joys of earth are little better than husks for swine compared with Jesus, the heavenly manna. We would rather have one mouthful of Christ's love, and a sip of his fellowship, than a whole world full of carnal delights. What is the chaff to the wheat? What is the sparkling paste to the true diamond? What is a dream to the glorious reality? What is time's mirth, in its best trim, compared to our Lord Jesus in his most despised estate? If you know anything of the inner life, you will confess that our highest, purest, and most enduring joys must be the fruit of the tree of life which is in the midst of the Paradise of God. No spring yields such sweet water as that well of God which was digged with the soldier's spear. All earthly bliss is of the earth earthy, but the comforts of Christ's presence are like himself, heavenly. We can review our communion with Jesus, and find no regrets of emptiness therein; there are no dregs in this wine, no dead flies in this ointment. The joy of the Lord is solid and enduring. Vanity hath not looked upon it, but discretion and prudence testify that it abideth the test of years, and is in time and in eternity worthy to be called "the only true delight." For nourishment, consolation, exhilaration, and refreshment, no wine can rival the love of Jesus. Let us drink to the full this evening.

Revelation 1:5

 

Berean Standard Bible
and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has released us from our sins by His blood,
 
King James Bible
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
 
NET Bible
and from Jesus Christ--the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood
 
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Berean Study Bible:
 
and from Jesus Christ
This phrase introduces Jesus Christ as the central figure of the Revelation. The name "Jesus" is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation," while "Christ" comes from the Greek "Christos," meaning "Anointed One." This highlights Jesus' role as the Messiah, the Savior anointed by God to fulfill the prophecies of the Old Testament. In the context of Revelation, Jesus is the source of divine revelation and the ultimate authority over the unfolding events.
 
the faithful witness
The term "faithful witness" underscores Jesus' role in testifying to the truth of God. The Greek word for "witness" is "martys," which is also the root for "martyr," indicating one who bears witness even unto death. Jesus' life, death, and resurrection serve as the ultimate testimony to God's truth and love. His faithfulness is a model for believers, encouraging them to remain steadfast in their own witness to the gospel.
 
the firstborn from the dead
This phrase emphasizes Jesus' resurrection as the first instance of eternal life after death, a promise extended to all believers. The Greek term "prototokos" (firstborn) signifies preeminence and priority. Jesus' resurrection is the cornerstone of Christian faith, affirming His victory over death and His role as the pioneer of a new creation. It assures believers of their own future resurrection and eternal life.
 
and the ruler of the kings of the earth
Here, Jesus is depicted as sovereign over all earthly powers. The Greek word "archon" (ruler) conveys authority and dominion. This assertion of Jesus' kingship is a powerful reminder of His ultimate authority over all human institutions and leaders. In a historical context, this was a profound statement of hope and assurance for early Christians facing persecution under Roman rule, affirming that Christ's kingdom transcends all earthly realms.
 
To Him who loves us
This phrase highlights the ongoing, personal love of Jesus for His followers. The Greek word "agapao" (loves) denotes a selfless, unconditional love. This love is not just a past event but a present reality, emphasizing the intimate relationship between Christ and His church. It is a love that motivates and sustains believers, providing comfort and strength in times of trial.
 
and has released us from our sins
The concept of release from sins speaks to the liberation and forgiveness offered through Christ's sacrifice. The Greek word "luo" (released) implies a setting free or loosing from bondage. This release is a central tenet of the gospel, signifying the breaking of sin's power and the restoration of a right relationship with God. It is a transformative act that redefines the believer's identity and destiny.
 
by His blood
The mention of "His blood" points to the sacrificial death of Jesus on the cross. In biblical terms, blood represents life and atonement. The shedding of Jesus' blood fulfills the Old Testament sacrificial system, providing the ultimate atonement for sin. This act of sacrifice is the foundation of the new covenant, securing redemption and reconciliation for all who believe. It is a profound expression of divine love and justice, offering hope and assurance of salvation.
 
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Faithful Witness: Jesus is described as the "faithful witness," indicating His reliability in revealing the truth of God. This title emphasizes His role in truthfully conveying divine messages and His own testimony through His life, death, and resurrection.
 
First Begotten of the Dead: This phrase underscores Jesus's resurrection. He is described as the "firstborn" from the dead, not in the sense that He was the first person ever to be resurrected (as there are accounts of others being raised before Him), but in His resurrection, He is the first in a new kind of resurrection that promises eternal life to believers. This signifies His unique role in conquering death, which is central to Christian theology.
 
Prince of the Kings of the Earth: This title asserts Jesus's supreme authority over all earthly rulers, suggesting His sovereignty extends beyond the spiritual realm into the temporal world. It's a declaration of His ultimate kingship and dominion.
 
Loved Us and Washed Us from Our Sins in His Own Blood: This part of the verse speaks to the personal relationship believers have with Jesus. "Loved us" speaks to divine love, while "washed us from our sins in his own blood" refers to the atonement—Christ's sacrificial death on the cross which, in Christian belief, cleanses believers from sin. The imagery of blood here is directly linked to the crucifixion, symbolizing purification and redemption.
 
In context, this verse serves as part of a doxology or praise to Jesus, celebrating His divine nature, His redemptive work, and His authority. It's both a theological statement about who Jesus is and what He has done, as well as a personal acknowledgment of His impact on believers' lives.
 
This verse encapsulates themes central to Christian eschatology and soteriology (the study of salvation), emphasizing Jesus's role in both the divine plan for humanity and the personal transformation of individuals through faith.
 
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John Gill’s Exposition of the Bible:
 
And from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office,
 
the faithful witness; as he is of his Father, of his mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office be
 
the first begotten of the dead: being the first that rose from the dead by his own power, and to an immortal life; for though some few were raised before him, yet not by themselves, nor to live for ever, but to die again. Moreover, he is the firstfruits of the resurrection, the pledge and earnest of it, as well as the efficient cause and exemplar of it. This character supposes that he died, as he did, for the sins of his people; and that he rose again from the dead, as he did, for their justification; and that he rose first as their head and representative, and opened the way of life for them. And he is described in his kingly office, for it follows,
 
and the Prince of the kings of the earth: which is not to be understood figuratively of the saints, who have power over sin, Satan, and the world, through the efficacious grace of Christ, and of whom he is Prince or King; but literally of the kings and princes of this world, over whom Christ is King and Lord, who receive their crowns and kingdoms from him, and rule by him, and are accountable to him, as they one day must be. Next follows a doxology, or an ascription of glory to him,
 
unto him that hath loved us; his own, his people, his church, his chosen, and who are given him by his Father; these he has loved with an everlasting and unchangeable love, with a love of complacency and delight, which passes knowledge, and will never end: and which he has shown in espousing their persons, undertaking their cause, assuming their nature, and in nothing more than in giving himself for them as a propitiatory sacrifice, or in dying and shedding his precious blood for them, as is next expressed:
 
and washed us from our sins in his own blood; which shows that these persons were loved before washed; they were not first washed, and then loved, but first loved, and then washed. Love was the cause of washing, and not washing the cause of love; hence it appears that they were in themselves filthy, and unclean through sin; and that they could not cleanse themselves by anything they could do; and that such was the love of Christ to them, that he shed his precious blood for them, which is a fountain opened, to wash in for sin, and which cleanses from all sin. This is to be understood, not of the sanctification of their natures, which is the work of the Spirit, but of atonement for their sins, and justification from them by the blood of Christ, whereby they are so removed, that they are all fair, and without spot. It is afterwards said, that these same persons are made priests; and it may be observed, that the priests were always washed, before they performed their service, as such . The Alexandrian copy and the Syriac and Arabic versions read, "and hath loosed us from our sins in", or "by his blood"; that is, from the guilt of them, which was bound upon them,
 
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Cross Reference:
 
Colossians 1:18
And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.
 
Hebrews 9:14
how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God!
 
Isaiah 53:5
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
 

Hebrews 1:5

 

Berean Standard Bible
For to which of the angels did God ever say: “You are My Son; today I have become Your Father”? Or again: “I will be His Father, and He will be My Son”?
 
King James Bible
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
 
NET Bible
For to which of the angels did God ever say, "You are my son! Today I have fathered you"? And in another place he says, "I will be his father and he will be my son."
 
Berean Study Bible
 
For to which of the angels did God ever say
This phrase sets the stage for a rhetorical question that emphasizes the unique status of Jesus Christ compared to the angels. The Greek word for "angels" is "ἄγγελοι" (angeloi), which means "messengers." In the Jewish tradition, angels were highly revered as divine messengers, yet the author of Hebrews underscores that none of them were ever addressed by God in the intimate terms that follow. This highlights the supremacy of Christ over all celestial beings, affirming His divine sonship and authority.
 
'You are My Son; today I have become Your Father'?
This quotation is from Psalm 2:7, a royal psalm that was originally understood in the context of the Davidic kingship. The phrase "You are My Son" signifies a special relationship and divine appointment. The Greek word for "Son" is "υἱός" (huios), which implies not just a biological relationship but a position of honor and inheritance. "Today I have become Your Father" can be understood as a declaration of Jesus' enthronement and recognition as the Messiah. In the New Testament context, this is often associated with Jesus' resurrection and exaltation, marking the fulfillment of God's promise and the inauguration of His eternal reign.
 
Or again, 'I will be His Father, and He will be My Son'
This part of the verse references 2 Samuel 7:14, part of the Davidic Covenant where God promises David that his offspring will have a special relationship with Him. The phrase "I will be His Father" indicates a covenantal promise, where God commits Himself to a paternal role. The Greek word for "Father" is "πατήρ" (patēr), which conveys authority, care, and provision. "He will be My Son" reiterates the unique sonship of Christ, emphasizing His role as the heir to God's promises. This relationship is not just about lineage but about the fulfillment of God's redemptive plan through Jesus, who is both fully divine and fully human.
 
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Rhetorical Question:
"For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?"
This question is rhetorical, emphasizing that God has never called any angel His "Son" in this particular way. The phrase "Thou art my Son, this day have I begotten thee" is a direct quote from Psalm 2:7, traditionally interpreted as prophetic of the Messiah.
 
Second Quotation:
"And again, I will be to him a Father, and he shall be to me a Son?"
This part quotes from 2 Samuel 7:14, where God speaks to David about his future offspring, again linking this promise to Jesus as the ultimate fulfillment of God's covenant with David.
 
Theological Implications:
 
Superiority of Christ: The author uses these scriptures to affirm the unique sonship of Jesus Christ, distinguishing Him from all angels. This underlines Christ's divine nature and His role in God's plan of salvation, which is superior to any angelic mediation or message.
 
Divine Sonship: The quotations emphasize that Jesus is not just another spiritual being or messenger but is uniquely the Son of God in a way that angels are not. This establishes Jesus' divine authority, His preeminence in the divine hierarchy, and His role in God's redemptive plan.
 
Fulfillment of Old Testament Prophecies: By citing these Old Testament texts, the author shows that Jesus is the fulfillment of the messianic prophecies, strengthening the argument for Jewish Christians who might be tempted to return to Judaism.
 
In summary, Hebrews 1:5 serves to elevate Jesus above angels by highlighting His unique relationship with God, affirming His divine sonship, and positioning Him as the central figure in Christian theology, particularly in relation to the Old Testament promises and prophecies.
 
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John Gill’s Exposition of the Bible
 
For unto which of the angels said he at any time,.... That is, he never said to any of the angels what he has said to Christ; namely, what follows,
 
thou art my Son, this day have I begotten thee for though angels are called the sons of God, Job_1:6 yet are never said to be begotten by him; or, with this clause annexed to it, "this day have I begotten thee"; nor are they ever so called in a proper sense, or in such sense as Christ is: this is said to Christ, and of him, in Psa_2:7 and that agreeably to the sense of the Jewish church at this time, or the apostle would never have produced it to the Hebrews in such a manner; and not only the whole psalm in general, but this verse in particular, is owned by Jewish writers (t), both ancient and modern, to belong to the Messiah. Christ is the Son of God, not by Creation, nor by adoption, nor by office, but by nature; he is the true, proper, natural, and eternal Son of God; and as such is owned and declared by Jehovah the Father, in these words; the foundation of which relation lies in the begetting of him; which refers not to his nature, either divine or human: not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also, being the same undivided nature, common to all three; much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without Father; nor to his office, as Mediator, in which he is not a Son, but a servant; besides, he was a Son, previous to his being a prophet, priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his divine person; for as, in human generation, person begets person, and like begets like, so it is in divine generation; though care must be taken to remove all imperfection from it, as divisibility and multiplication of essence, priority and posteriority, dependence, and the like; nor can the modus, or manner of it, be conceived, or explained by us: the date of it, today, designs eternity, as in Isa_43:13, which is one continued day, an everlasting now; and this may be applied to any time and case, in which Christ is declared to be the Son of God; as at his incarnation, his baptism, his transfiguration on the Mount, and his resurrection from the dead, as in Act_13:33 and at his ascension to heaven, when he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time, and case, more especially referred to here. And again, I will be to him a father, and he shall be to me a Son: which words are taken from 2Sa_7:14 and the sense is, not that he should be his son by adoption; or that he would be instead of a father to him; or that he should be as dear to him as a son is to a father; but that he was really and properly so; and he would make it manifest, and own him as such, as he did at Jordan's river, upon the Mount, and at his resurrection and ascension; though the words are spoken of Solomon, as a type of Christ, they properly belong to the antitype, who is greater than Solomon.
 
(t) Zohar in Numb. fol. 82. 2. Maimon. in Misn. Sanhedrin, c. 11. 1. & Abarbinel, Mashmia Jeshua, fol. 37. 4. & 38. 1.
 
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Cross Reference:
 
Psalm 2:7
I will proclaim the decree spoken to Me by the LORD: “You are My Son; today I have become Your Father.
 
2 Samuel 7:14
I will be his Father, and he will be My son. When he does wrong, I will discipline him with the rod of men and with the blows of the sons of men.
 
Matthew 17:5
While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!”
 

Romans 1:7

 

To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
Romans 1:7 Berean Standard Bible (BSB)
 
To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Romans 1:7 King James Bible (KJV)
 
To all those loved by God in Rome, called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ!
Romans 1:7 New English Translation (NET)
 
To all in Rome
The phrase "to all in Rome" indicates the recipients of Paul's letter, the Christian community residing in the capital of the Roman Empire. Rome was a significant city, a hub of political power and cultural influence. The early church in Rome was diverse, consisting of both Jewish and Gentile believers. This greeting underscores the universal nature of the Gospel, reaching out to all people regardless of their background or status.
 
who are loved by God
This phrase emphasizes the foundational Christian belief that God's love is the initiating force in the relationship between God and humanity. The Greek word for love here is "agapētos," which denotes a deep, unconditional love. This love is not based on human merit but is a divine choice, highlighting the grace and mercy of God. It is a reminder to the believers in Rome that their identity is rooted in being beloved by God.
 
and called to be saints
The term "called" (Greek: "klētos") signifies a divine invitation or summons. The believers are not only loved by God but also called to a holy purpose. The word "saints" (Greek: "hagios") means "holy ones" or "set apart." This calling is not just for a select few but for all believers, indicating that every Christian is set apart for God's purposes. It reflects the transformative power of the Gospel, which sanctifies and sets believers apart for a life of holiness.
 
Grace and peace to you
"Grace" (Greek: "charis") and "peace" (Greek: "eirēnē") are common Pauline greetings, yet they carry profound theological significance. "Grace" refers to the unmerited favor of God, a central theme in Paul's writings, emphasizing salvation as a gift. "Peace" is not merely the absence of conflict but a holistic well-being and reconciliation with God, made possible through Jesus Christ. Together, they encapsulate the essence of the Christian message: the grace of God leading to peace with God.
 
from God our Father
This phrase highlights the intimate relationship believers have with God, who is not a distant deity but a loving Father. The use of "our" signifies a communal relationship, uniting all believers as children of God. This familial language reflects the new identity and belonging that Christians have in Christ, transcending cultural and ethnic divisions.
 
and the Lord Jesus Christ
The title "Lord" (Greek: "Kyrios") affirms the divinity and authority of Jesus Christ. It is a declaration of His sovereignty and His role as the Messiah. "Jesus" (Greek: "Iēsous") is the human name of the Savior, and "Christ" (Greek: "Christos") means "Anointed One," signifying His messianic mission. This phrase encapsulates the dual nature of Christ as both fully God and fully man, central to Christian doctrine. It is through Jesus Christ that grace and peace are made available to believers, affirming His central role in the salvation narrative.
 
Berean Study Bible
 
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Addressees: The letter of Romans was written by the Apostle Paul to the Christian community in Rome. He addresses it "to all in Rome," indicating that it's for the entire church there, not just a select group.
 
"Loved by God": This phrase emphasizes that the love of God is inclusive to all believers in Rome. It underscores the Christian belief in God's unconditional love for His followers.
 
"Called to be his holy people": This part speaks to the identity and purpose of Christians. They are not only recipients of God's love but are also called to live a life set apart for God ("holy"). This implies a life of dedication, moral purity, and service to God.
 
"Grace and peace":
 
Grace here refers to the unmerited favor of God, which is a central theme in Paul's writings. It's the divine blessing that Christians receive through Jesus Christ, which they cannot earn but is given freely.
 
Peace is both a personal peace (inner tranquility from knowing God) and peace with God, meaning reconciliation through Christ, ending the enmity caused by sin.
 
"From God our Father and from the Lord Jesus Christ": This dual source of grace and peace highlights the Christian doctrine of the Trinity, where God the Father and Jesus Christ are acknowledged as co-source of blessings. It also emphasizes the unique roles of God as Father (creator, nurturer) and Jesus as Lord (savior, mediator).
 
This greeting at the beginning of Romans sets a tone of warmth, unity, and the theological foundation for the teachings that follow in the epistle. It's an expression of Paul's pastoral heart towards the Roman Christians, wishing them well in their faith journey while affirming their identity and mission in Christ.
 
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To all that be in Rome,.... These words contain both the inscription of the epistle, and the apostle's usual salutation, as in all his epistles, The inscription of it is not to the Roman emperor; nor to the Roman senate, nor to all the inhabitants in Rome; but to all the saints there, whether rich or poor, bond or free, male or female, Jew or Gentile, without any distinction, being all one in Christ Jesus: and these are described as
 
beloved of God; not for any loveliness there was in them, nor because of any love in them to God, nor on account of their obedience and righteousness; but through the free favour and sovereign will and pleasure of God, who loved them before he called them, even from eternity, and will love them to eternity; which love of his is the source and spring of all the blessings of grace, and, among the rest, of the effectual calling: hence this character is set before the following one,
 
called to be saints; not born so, nor become so through their own power, but were so by calling grace, as a fruit of everlasting love; men are first beloved of the Lord, and then called to be his saints. The salutation follows; the things wished for in it are,
 
grace to you, and peace: by "grace" is not meant ministerial gifts, which are not common to all the saints; nor the Gospel, which was at Rome already; nor the love and favour of God, which these persons were sharers in, as appears from their above characters; nor the principle of grace, which was now formed there in their effectual calling; but an increase of grace, as to its degrees, acts, and exercise; every grace is imperfect in this respect, and those who have the most stand in need of more; there is such a thing as growing in grace, which is very desirable, and may be expected from God, who is able to make all grace to abound, and has promised to give more: by "peace" is meant, peace with God through Christ; peace in their own consciences, and with one another; all manner of prosperity inward and outward here, and eternal happiness hereafter. The persons from whom these are desired are,
 
God our Father and the Lord Jesus Christ; God the Father of Christ is spoken of as our Father, which is by adoption; partly to engage fear and reverence of him at his throne; and partly to encourage freedom and boldness there, and an expectation of receiving every blessing of grace from him: "the Lord Jesus Christ" is mentioned, as being the person through whom, and for whose sake, all the blessings of grace and peace are communicated to us; and being put upon a level with the Father in these petitions, shows him to be equal with him, and so truly and properly God. "Grace" may be thought to be particularly wished for from the Father, though not exclusive of Christ, since he is the God of all grace, who has treasured up a fulness of it in his Son. And "peace" may be considered as desired to be had from Christ, though not exclusive of the Father; since the covenant of peace was made with him, the chastisement of peace was laid on him, and he has made peace by the blood of his cross, and is the giver of it to his people.
 
John Gill’s Exposition of the Bible
 
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Cross Reference:
 
Numbers 6:25-26
may the LORD cause His face to shine upon you and be gracious to you; may the LORD lift up His countenance toward you and give you peace.’
 
 

The Death Of The Christian

 

A Sermon by C.H. Spurgeon
 
“You shall come to your grave in a full age, like as a shock of corn comes in in his season.”
Job 5:26
 
WE do not believe all that Job’s friends said. They spoke very often as uninspired men, for we find them saying many things that are not true. And if we read the book of Job through we might say with regard to them, “miserable comforters are you all,” for they did not speak concerning God’s servant, Job, the thing that was right. But nevertheless, they gave utterance to many holy and pious sentences which are well worthy of regard as having come from the lips of three men distinguished in their age for their learning, talent and ability. Three gray-headed sires, who from experience were able to speak what they knew. Their mistakes are not to be wondered at because they had not then that clear, bright, shining light which we enjoy in these modern times.
 
They had few opportunities to meet together. There were but few Prophets in those days who taught them the things of the kingdom. We only marvel that without the light of the Gospel Revelation they were able to discover so much of the Truth as they did. However I must make a remark concerning this chapter, that I cannot but regard it as being in the man, not so much the utterance of the man–who here speaks–Eliphaz the Temanite–but the very Word of God. Not so much the simple saying of the unwise comforter who upbraided Job as the speech of the Great Comforter who consoles His people and who only utters the thing that is right.
 
The opinion is justified by the fact that this chapter is quoted by the Apostle Paul. Eliphaz says in the 13 th verse, “Hetakes the wise in their own craftiness.” And we find the Apostle Paul in 1 Corinthians 3:19 saying, “As it is written, He takes the wise in their own craftiness”–thus giving sanction to this passage as having been inspired of God–at all events as being most certainly truthful. Most certainly the experience of such a man as Eliphaz is worthy of much regard. And when he, speaking of the general condition of God’s people–that they are hid from the scourge of the tongue, “that they are not afraid of destruction when it comes”–that they laugh at destruction and famine and so on, we may accept his words as being proven by experience and authenticated by inspiration.
 
“You shall come to your grave in a full age, like as a shock of corn comes in in his season.” Here is a very beautiful comparison, the comparison of the aged Christian–for that I take it lies on the surface of the text–to a shock of corn. Go into the harvest field and you shall see how much the wheat reminds you of the aged believer. How much anxiety has been expended on that field! When the seed first sprung up the farmer dreads lest the worm should bite the tender shoots and the blade should be devoured. Or lest some sharp frost should consume the infant plant and cause it to wither and die. And, then, month after month, as the seasons came, how did he anxiously look towards Heaven and long that the rains might come, or that the genial sunshine might pour out its vivifying floods of light upon the field?
 
When it has come to somewhat of maturity, how greatly has he feared lest the mildew and blast should shrivel up the precious ears? It stands in the fields now and in some respects he is freed from his anxiety. The months of his travail are over. He has waited patiently for the precious fruits of the soil and now they are there. And so with the gray-headed man. How many years of anxiety have been expended upon him? In his youth how likely did it seem that he might be smitten down by death and yet he has passed safely through youth, manhood and age. What varied accidents have been warded from him? How has the shield of the Providential Keeper been over his head to keep him from the shafts of the pestilence, or from the heavy hand of accident that might have taken his life!?
 
How many anxieties has he had himself? How many troubles has he passed through? Look upon the hoary-headed veteran! Mark the scars that troubles have inflicted upon his forehead! And see, deep written in his breast the dark mementos of the sharp struggles and trials he has endured! And now his anxieties are somewhat over–he is come very nearly to the haven of rest. A few short years of trial and trouble shall land him on fair Canaan’s coast. We look upon him with the same pleasure that the farmer regards the wheat, because the anxiety is over and the time of rest is now approaching. Mark how weak the stem has become! How every wind shakes it to and for–it is withered and dried! See how the head hangs down to earth, as if it were about to kiss the dust and show from where it had its origin!
 
So, mark the aged man–tottering are his steps–the eyes that look out of the windows are darkened, the grinders cease because they are few and the grasshopper has become a burden. Yet even in that weakness there is glory. It is not the weakness of the tender blade–it is the weakness of the full ripe corn. It is a weakness that shows its maturity, it is a weakness that gilds it with glory. Even as the color of the wheat is golden so that it looks more beauteous than when the greenness of its verdure is on it, so the gray-headed man has a crown of glory on his head. He is glorious in his weakness–more than the young man in his strength, or the maiden in her beauty.
 
Is not a shock of corn a beautiful picture of the state of man, moreover, because very soon it must be taken home? The reaper is coming. Even now I hear the sickle sharpening. The reaper has well edged it and he shall soon cut the corn down. Look! He is coming across the field to reap his harvest. And then, by-and-by, it shall be carried into the barn and safely housed, no more subject to blight, or mildew, or insect, or disease. There it shall be secured where no snow can fall upon it, no winds can molest it. It shall be safe and secure. And joyful shall be the time when harvest home shall be proclaimed and the shock of corn, fully ripe, shall be carried into the farmer’s garner.
 
Such is the aged man. He, too, shall soon be taken home. Death is even now sharpening his sickle and the angels are getting ready their chariot of gold to bear him up to the skies. The barn is built. The house is provided. Soon the great Master shall say, “Bind up the tares in bundles to burn and gather the wheat into My barn.”
 
This morning, we shall consider the death of Christians in general. Not of the aged Christian merely for we shall show you that while this text does seem to bear upon the aged Christian, in reality it speaks with a loud voice to every man who is a believer. “You shall come to your grave in a full age, like as a shock of corn comes in in his season.”
 
There are four things we shall mark in the text. First, we shall consider that death is inevitable, because it says, “you shall come.” Secondly, that death is acceptable, because it does not read, “I will make you go to your grave,” but “you shall come there.” Thirdly that death is always timely–“you shall come to your grave in full age.” Fourthly, that death to the Christian is always honorable, for the promise declares to him, “You shall go to your grave in full age, like as a shock of corn comes in in his season.”
 
The first remark, namely, that death, even to the Christian, is INEVITABLE, is very trite, simple and common and we need scarcely have made it. But we found it necessary, in order to introduce one or two remarks upon it. How familiar is the thought that all men must die and therefore, what can we say upon it? And yet we blush not to repeat it for while it is a Truth so well known, there is none so much forgotten. While we all believe it in theory and receive it in the brain, how seldom is it impressed on the heart? The sight of death makes us remember it. The tolling of the solemn bell speaks to us of it. We hear the deep-tongued voice of time as the bell tolls the hours and preaches our mortality. But very usually we forget it.
 
Death is inevitable to all. But I wish to make an observation concerning death and that is, that while it is written, “It is appointed unto all men once to die,” yet a time shall come when some Christian men shall not die at all. We know that had Adam never sinned he would not have died, for death is the punishment of sin. And we know that Enoch and Elijah were translated to Heaven without dying. Therefore it does seem to follow that death is not absolutely necessary for a Christian. And, moreover, we are told in Scripture that there are some who shall be “alive and remain,” when Jesus Christ shall come. And the Apostle says, “I tell you a mystery–we shall not all sleep, but we shall all be changed in a moment in the twinkling of an eye, at the last trump.”
 
There shall be some who shall be found living, of whom the Apostle says, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air and so shall we ever be with the Lord.” We know that flesh and blood cannot inherit the kingdom. But it is possible that they may be refined by some spiritual process which shall preclude the necessity of dissolution. Oh, I have thought of that idea very much and I have wondered whether it should not be possible that some of us might be in that happy number who shall not see death. Even if we are not, there is something very cheering in the thought–Christ did so conquer death that He not only delivers the lawful captive out of the prison but He saves a band from the jaws of the monster and leads them by his den unharmed!
 
He not only resuscitates the dead and puts new life into those that are slain by the fell scythe, but some He actually takes to Heaven by a bye-road. He says to death–“Avaunt, you monster! On these you shall never put your hand! These are chosen men and women. And your cold fingers shall never freeze the current of their soul. I am taking them straight to Heaven without death. I will transport them in their bodies up to Heaven without passing through your gloomy portals, or having been captives in your dreary land of shades.” How glorious is the thought that Christ has vanquished death–that some men shall not die.
 
But you will say to me, “How can that be? For the body has mortality mingled with its very essence.” We are told, it is true, by eminent men that there is a necessity in nature that there should be death, since one animal must prey upon another. And even could all animals be taught to give up their prey, they must feed upon plants and so devour certain minute insects which had hidden thereon. Death therefore seems to be the Law of nature. Be it remembered that men have already lived far beyond the present allotted term and it does seem most easy to conceive that the creature which can subsist a thousand years, could exceed that period. But this objection is not valid, since the saints will not live forever in this world, but will be removed to a habitation where Laws of Glory shall supersede Laws of nature.
 
II. And now comes a sweet thought–that death to the Christian is always ACCEPTABLE–“you shall come to your grave.” Old Caryl makes this remark on this verse–“A willingness and a cheerfulness to die. You shall come, you shall not be dragged or hurried to your grave, as it is said of the foolish rich man in Luke 12, ‘This night shall your soul be taken from you.’ But you shall come to your grave quietly and smilingly, as it were. You shall go to your grave, as it were, upon your own feet and rather walk than be carried to your sepulcher.” The wicked man, when he dies, is driven to his grave, but the Christian comes to his grave.
 
Let me tell you a parable. Behold two men sat together in the same house when Death came to each of them. He said to one, “You shall die.” The man looked at him–tears suffused his eyes and tremblingly he said, “O Death, I cannot! I will not die.” He sought out a physician and said to him, “I am sick, for Death has looked upon me. His eyes have paled my cheeks and I fear I must depart. Physician, there is my wealth, give me health and let me live.” The physician took his wealth but gave him not his health with all his skill. The man changed his physician and tried another and thought that perhaps he might spin out the thread of life a little longer.
 
But, alas! Death came and said, “I have given you time to try your varied excuses. Come with me. You shall die.” And he bound him hand and foot and made him go to that dark land of Hades. As the man went he clutched at every side post by the way, but Death, with iron hands, still pulled him on. There was not a tree that grew along the way but he tried to grasp it, but Death said, “Come on! You are my captive and you shall die.” And unwillingly as the laggard schoolboy who goes slowly to school, so did he trace the road with Death. He did not come to his grave, but Death fetched him to it–the grave came to him.
 
But Death said to the other man, “I am come for you.” He smilingly replied, “Ah, Death! I know you, I have seen you many a time. I have held communion with you. You are my Master’s servant. You have come to fetch me Home. Go, tell my Master I am ready, whenever He pleases. Death, I am ready to go with you.” And together they went along the road and held sweet company. Death said to him, “I have worn these skeleton bones to frighten wicked men. But I am not frightful. I will let you see myself. The hand that wrote upon Belshazzar’s wall was terrible because no man saw anything but the hand. But,” said Death. “I will show you my whole body. Men have only seen my bony hand and have been terrified.”
 
And as they went along, Death ungirded himself to let the Christian see his body and he smiled, for it was the body of an angel. He had wings of cherubs and a body glorious as Gabriel. The Christian said to him, “you are not what I thought you were–I will cheerfully go with you.” At last Death touched the believer with his hand–it was even as when the mother does in sport smite her child a moment. The child loves that loving pinch upon the arm, for it is a proof of affection. So did Death put his finger on the man’s pulse and stopped it for a moment and the Christian found himself by Death’s kind finger changed into a spirit. Yes, found himself brother to the Angels. His body had been etherealized, his soul purified and he himself was in Heaven.
 
You tell me this is only a parable. But let me give you some facts that shall back it up. I will tell you some of the death-bed savings of dying saints and show you that, to them, Death has been an agreeable visitant of whom they were not afraid. You will not disbelieve dying men. It were ill to act the hypocrite’s part at such a time. When the play is over men will take off the mask–and so with these men when they came to die–they stood out in solemn unclothed reality.
 
First, let me tell you what Dr. Owen said–that celebrated prince of Calvinists. While his works are to be found, I am not afraid that men shall lack arguments to defend the Gospel of Free Grace. A friend called to tell Dr. Owen that he had put to press his “Meditations on the Glory of Christ.” There was a momentary gleam in his languid eye as he answered, “I am glad to hear it. Oh,” said he, “the long wished-for time has come at last, in which I shall see that glory in another manner than I have ever done, or was capable of doing in this world.”
 
“But,” you may say, “this man was a mere theologian, let us hear a poet speak.” George Herbert, after some severe struggles and having requested his wife and nieces, who were weeping in extreme anguish, to leave the room, committed his will to Mr. Woodnott’s care. Crying out, he said, “I am ready to die–Lord, forsake me not now, my strength fails. But grant me mercy for the merits of my Lord Jesus. And now, Lord receive my soul.” Then he laid himself back and breathed out his life to God. Thus the poet dies. That glorious fancy of his that might have pictured gloomy things if it had pleased was only shed with rapturous sight of angels. As he used to say himself, “Methinks I hear the church bells of Heaven ringing.” And methinks he did hear them when he came near the river Jordan.
 
“But,” you will say, “one was a theologian and the other a poet–it might have been all fancy.” Now learn what an active man, a missionary, said–Brainard. He said, “I am almost in eternity. I long to be there. My work is done. I have done with all my friends. All the world is now nothing to me. Oh, to be in Heaven to praise and glorify God with His holy angels.” That is what Brainard said. He who counted all things but loss for the excellency of the knowledge of Jesus Christ and went among wild untutored Indians to preach the Gospel.
 
But it is possible you may say, “These were men of ages gone by.” Now, you shall have men of modern times. And first, hear what the great and eminent Scotch preacher, Haldane, said. He raised himself a little and distinctly repeated these words, “When Christ who is our life shall appear, then we shall appear with Him in glory.” He was then asked it he thought he was going home. He answered, “Perhaps not quite yet.” Mrs. Haldane affectionately said, “Then you will not leave us very soon.” He replied with a smile, “To depart and to be with Christ is far better.” On being asked if he felt much peace and happiness, he twice repeated, “Exceeding great and precious promises.” He then said, “But I must rise.” Mrs. Haldane said, “you are not able to get up.” He smiled and answered, “I shall be satisfied when I awake with His likeness.” She said, “Is that what rising up you meant?” He replied, “Yes, that is the rising I meant. I must rise!”
 
And now, what said Howard–the great philanthropist, the man who while possessing true religion and being the most eminent and distinguished of Christians, would from his plain common-sense mode of acting, never be suspected of being a fanatic and an enthusiast? A few days before his death, when the symptoms of his disease began to assume a most alarming appearance, he said to Admiral Priestman, “You endeavor to divert my mind from dwelling on death. But I entertain very different sentiments. Death has no terror for me. I always look forward to it with cheerfulness, if not with pleasure.”
 
But perhaps you may say, “We never knew any of these people. We should like to hear of somebody whom we did know.” Well, you shall hear of one whom you have heard me affectionately mention. He was not of our denomination, but he was a very prince in Israel–I refer to Joseph Irons. Many of you heard the sweet and blessed things that proceeded out of his lips and will perhaps be able to verify what is said of him. At intervals he repeated short portions of Scripture and select sentences, such as, “How long, Lord?” “Come, Lord Jesus!‘’ "I long to go home to be at rest.” Seeing his dear wife shedding tears, he said, “Do not weep for me. I am waiting for that far more exceeding and eternal weight of glory.”
 
After a pause, to recover his breath, he added, “He that has preserved me thus far, will never leave, or forsake me. Fear not–all is well. Christ is precious. I am going home, for I am a shock of corn fully ripe.” Now that is a man you did know, many of you. And it proves the fact that I have asserted, that to a Christian death is acceptable come when it may. I am sure I can say, with many of my Brethren here, that could I now have the greatest favor conferred on me that mortals could desire, I would ask that I might die. I never wish to have the choice given to me. But to die is the happiest thing man can have because it is to lose anxiety, it is to slay care, it is to have the peculiar sleep of the Beloved. To the Christian, then, death must be acceptable.
 
A Christian has nothing to lose by death. You say he has to lose his friends. I am not so sure of that. Many of you have many more friends in Heaven than on earth. Some Christians have more dearly beloved ones above than below. You often count your family circle but do you do as that little girl of whom Wordsworth speaks, when she said, “Master, we are seven.” Some of them were dead and gone to Heaven but she would have it that they were all brothers and sisters still. Oh, how many brothers and sisters we have upstairs in the upper room in our Father’s house! How many dear ones linked with us in the ties of relationship, for they are as much our relations now as they were then! Though in the resurrection they neither marry nor are given in marriage, yet in that great world, who has said that the ties of affection shall be severed, so that we shall not even there claim kindred with one another, as well as kindred with Jesus Christ?
 
What have we to lose by death? Come when he may, should we not open the door for him? I would love to feel like that woman who said, when she was dying, “I feel like a door on the latch, ready to be opened to let my Lord in.” Is not that a sweet state, to have the house ready, so that it will require no setting in order? When death comes to a wicked man, he finds him moored fast, he snaps his cable and drives his ship to sea. But when he comes to the Christian, he finds him winding up the anchor and he says, “When you have done your work and shipped the anchor, I will take you home.” With sweet breath he blows on him and the ship is wafted gently to Heaven. With no regrets for life, but with angels at the prow, spirits guiding the rudder, sweet songs coming through the cordage and canvass silvered over with light.
 
III. Then thirdly, the Christian’s death is always TIMELY–“You shall come to your grave in a full age.” “Ah,” says one, “that is not true. Good people do not live longer than others. The most pious man may die in the prime of his youth.” But look at my text. It does not say, you shall come to your grave in old age–but in a “full age.” Well, who knows what a “full age” is? A “full age” is whenever God likes to take His children home. There are some fruits you know that are late in coming to perfection and we do not think their flavor is good till Christmas. Or till they have gone through the frost–while some are fit for table now. All fruits do not get ripe and mellow at the same season. So with Christians. They are at a “full age” when God chooses to take them home. They are at “full age” if they die at twentyone.
 
They are not more if they live to be ninety. Some wines can be drunk very soon after the vintage. Others need to be kept. But what does this matter, if when the liquor is broached it is found to have its full flavor? God never broaches His cask till the wine has perfected itself. There are two mercies to a Christian. The first is that he will never die too soon. And the second, that he will never die too late.
 
First, he will never die too soon. Spencer, who blazed out so brilliantly some years ago, preached so wonderfully that many expected that a great light would shine steadily and that many would be guided to Heaven. But then suddenly the light was quenched in darkness and he drowned while yet in his youth. Men wept and said, “Ah, Spencer died too soon.” So it has been sung of Kirk White, the poet, who worked so laboriously at his studies. Like the eagle who finds that the arrow that smote him was winged by a feather from his own body, so was his own study the means of his death. And the poets said he died too soon. It was untrue. He did not die too soon–no Christian ever does.
 
“But,” say some, “How useful might they have been had they lived.” Ah, but how damaging they might have been! And were it not better to die than to do something afterwards that would disgrace themselves and bring disgrace to the Christian character? Were it not better for them to sleep while their work was going on than to break it down afterwards? We have seen some sad instances of Christian men who have been very useful in God’s cause, but have afterwards had sad falls and have dishonored Christ. Though they were saved and brought back at last, we could almost wish that they had died rather than lived.
 
You don’t know what might have been the career of these men who were taken away so soon. Are you quite sure they would have done so much good? Might they not have done much evil? Could we have a dream of the future and see what they might have been, we should say, “Ah Lord! let it stop while it is well.” Let him sleep while the music plays, there may be hideous sounds afterwards. We long not to keep awake to hear the dreary notes. The Christian dies well–he does not die too soon.
 
Again, the Christian never dies too late. That old lady there is eighty years old. She sits in a miserable room, shivering before a small fire. She is kept by charity. She is poor and miserable. “What’s the good of her?” says everybody–“She has lived too long. A few years ago she might have been of some use. But now look at her! She can scarcely eat unless her food is put into her mouth. She cannot move. And what good can she be?” Do not you find fault with your Master’s work? He is too good a husbandman to leave His wheat in the field too long and let it shale out. Go and see her and you will be reproved. Let her speak–she can tell you things you never knew in all your life. Or, if she does not speak at all, her silent unmurmuring serenity, her constant submission, teaches you how to bear suffering.
 
So that there is something you can learn from her yet–say not the old leaf hangs too long on the tree. An insect may yet twist itself therein and fashion it into its habitation. O say not the old sear leaf ought to have been blown off long ago. The time is coming when it shall fall gently on the soil. But it remains to preach to unthinking men the frailty of their lives. Hear what God says to each of us–“You shall come to your grave in full age.” Cholera! You may fly across the land and taint the air–I shall die in a “full age.” I may preach today and as many days as I please in the week, but I shall die at a full age. However ardently I may labor, I shall die at a full age.
 
Affliction may come to drain my very life’s blood and dry up the very sap and marrow of my being. Ah, but affliction you shall not come too soon–I shall die at a full age. And you waiting man! And you tarrying woman! You are saying, “O Lord, how long? How long? Let me come home.” You shall not be kept from your Beloved Jesus one hour more than is necessary. You shall have Heaven as soon as you are ready for it. Heaven is ready enough for you and your Lord will say, “Come up higher!” when you have arrived at a full age–but never before nor after.
 
IV. Now the last thing is, that a Christian will die with HONOR. “You shall come to your grave like a shock of corn comes in in his season.” You hear men speak against funeral honors and I certainly do enter my protest against the awful extravagance with which many funerals are conducted and the absurdly stupid fashions that are often introduced. It would be a happy thing if some persons could break through them and if widows were not obliged to spend the money which they need so much themselves upon a needless ceremony which makes death not honorable, but rather despicable.
 
But methinks that while death should not be flaunted out with gaudy plumes there is such a thing as an honorable funeral which everyone of us may desire to have. We do not wish to be carried away just as a bundle of tares–we would prefer that devout men should carry us to the grave and make much lamentation over us. Some of us have seen funerals that were very like a “harvest home.” I can remember the funeral of a sainted minister under whom I once sat. The pulpit was hung in black and crowds of people came together. And when an aged veteran in the army of Christ rose up to deliver the funeral oration over his remains, there stood a weeping people lamenting that a prince had fallen that day in Israel.
 
Then, verily, I felt what Mr. Jay must have experienced when he preached the funeral sermon for Rowland Hill, “Howl fir tree, the cedar is fallen,” there was such a melancholy grandeur there. And yet my soul seemed lit up with joy to think it possible that some of us might share in the same affection and that the same tears might be wept over us when we come to die. Ah, my Brethren here, my Brethren in office, my Brethren in this Church–it may somewhat cheer your hearts to know that when you depart your death will be to us a source of the deepest grief and most piercing sorrow. Your burial shall not be that prophesied for Jehoiakim–the burial of an ass, with none to weep over him. But devout men will assemble and say, “Here lies the deacon who for years served his Master so faithfully.” “Here lies the SundaySchool teacher,” will the child say, “who early taught me the Savior’s name.”
 
And if the minister should fall, methinks a crowd of people following him to the tomb would well give him such a funeral as a shock of corn has when “it comes in in his season.” I believe we ought to pay great respect to the departed saints' bodies. “The memory of the just is blessed.” And even you little saints in the church, don’t think you will be forgotten when you die. You may have no grave-stone. But the angels will know where you are as well without a gravestone as with it. There will be some who will weep over you. You will not be hurried away, but will be carried with tears to your grave.
 
But methinks there are two funerals for every Christian–one, the funeral of the body. And the other, the soul. Funeral, did I say, of the soul? No, I meant not so. I meant not so. It is a marriage of the soul. For as soon as it leaves the body the angel reapers stand ready to carry it away. They may not bring a fiery chariot as they had for Elijah. But they have their broad spreading wings. I rejoice to believe that angels will come as convoys to the soul across the ethereal plains. Lo! Angels at the head support the ascending saint and lovingly they look upon his face as they bear him upwards. And angels at the feet assist in wafting him up yonder through the skies, And as the husbandmen come out from their houses and cry, “A joyous harvest home,” so will the angels come forth from the gates of Heaven and say, “Harvest home! Harvest home! Here is another shock of corn fully ripe gathered into the garner.”
 
I think the most honorable and glorious thing we shall ever behold, next to Christ’s entrance into Heaven and His glory there, is the entrance of one of God’s people into Heaven. I can suppose it is made a holiday whenever a saint enters and that is continually–so that they keep perpetual holiday. Oh, methinks there is a shout that comes from Heaven whenever a Christian enters it, louder than the noise of many waters. The thundering acclamations of a universe are drowned as if they were but a whisper in that great shout which all the ransomed raise when they cry, “Another and yet another comes.” And the song is still swelled by increasing voices, as they chant, “Blessed Husbandman, blessed Husbandman, Your wheat is coming home. Shocks of corn fully ripe are gathering into Your garner.”
 
Well, wait a little, Beloved. In a few years more you and I shall be carried through the ether on the wings of angels. Methinks I die and the angels approach. I am on the wings of cherubs. Oh, how they bear me up–how swiftly and yet how deftly. I have left mortality with all its pains. Oh, how rapid is my flight! Just now I passed the morning star. Far behind me now the planets shine. Oh, how swiftly do I fly and how sweetly! Cherubs! What sweet flight is yours and what kind arms are these I lean upon! And on my way you kiss me with the kisses of love and affection. You call me Brother. Cherubs–am I your Brother? I who just now was captive in a tenement of clay–am I your Brother? “Yes!” they say. Oh, hark! I hear music strangely harmonious!
 
What sweet sounds come to my ears! I am nearing Paradise. ‘Tis even so. Do not spirits approach with songs of joy? “Yes!” they say. And before they can answer, behold they come–a glorious convoy! I catch a sight of them as they are holding a great review at the gates of Paradise. And ah, there is the golden gate. I enter in. And I see my blessed Lord. I can tell you no more. All else were things unlawful for flesh to utter. My Lord! I am with You–plunged into You–lost in You just as a drop is swallowed in the ocean–as one single tint is lost in the glorious rainbow! Am I lost in You, glorious Jesus? And is my bliss consummated? Is the wedding day come at last?
 
Have I really put on the marriage garments? And am I Yours? Yes! I am. There is nothing else now for me. In vain your harps, you angels. In vain all else. Leave me a little while. I will know your Heaven by-and-by. Give me some years, yes give me some ages to lean here on this sweet bosom of my Lord. Give me half an eternity and let me bask myself in the sunshine of that one smile. Yes–give me this. Did You speak, Jesus? “Yes, I have loved you with an everlasting love and now you are Mine! You are with Me.”
 
Is not this Heaven? I want nothing else. I tell you once again, you blessed spirits, I will see you by-and-by. But with my Lord I will now take my feast of loves. Oh, Jesus! Jesus! Jesus! YOU are Heaven! I want nothing else. I am lost in YOU!
 
Beloved, is not this to go to “the grave in full age, like as a shock of corn,” fully ripe? The sooner the day shall come, the more we shall rejoice. Oh, tardy wheels of time! Speed on your flight. Oh, angels, from where do you come with haggard wings? Oh, fly through the ether and outstrip the lightning’s flash! Why may I not die? Why do I tarry here? Impatient heart, be quiet a little while. You are not fit for Heaven yet, else you would not be here. You have not done your work, else you would have your rest. Toil on a little longer. There is rest enough in the grave, you shall have it there. On! on!
 
“With my scrip on my back and my staff in my hand,
I’ll march on in haste thro' an enemy’s land.
Though the way may be rough it cannot be long.
So I’ll smooth it with hope and I’ll cheer it with song.”
 
My dear Friends, you who are not converted, I have no time to say anything to you this morning. I wish I had. But I pray that all I have said may be yours. Poor Hearts, I am sorry I cannot tell you this is yours now. I would I could preach to everyone of you and say that you all shall be in Heaven. But God knows there are some of you that are on the road to Hell–and do not suppose you will enter Heaven if you go Hell’s road. Nobody would expect, if he proceeded to the north, to arrive at the south. No. God must change your heart. By simple trust in Jesus, if you give yourself up to His mercy, even though the vilest of the vile, you shall sing before His face.
 
And methinks, poor Sinner, you will say to me as a poor woman did last Wednesday, after I had been preaching–when I believe everybody had been crying–from the least to the greatest and even the preacher in the pulpit. As I went down, I said to one, “Are you chaff or wheat?” And she said, “Ah, I trembled tonight, Sir.” I said to another, “Well, Sister, I hope we shall be in Paradise soon.” And she replied, “You may, Sir.” And I came to another and said, “Well, do you think you will be gathered with the wheat?” And she answered, “One thing I can say–if God ever lets me get into Heaven I will praise Him with all my might. I will sing myself away and shall never think I can sing loud enough.”
 
It reminded me of what an old disciple once said: “If the Lord Jesus does but save me He shall never hear the last of it.” Let us praise God, then, eternally–
 
While life, or thought, or being lasts,
Or immortality endures!"
 
Now may the Three-in-One God dismiss you with His blessing.
 
 

Proverbs 1:7

 
The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Proverbs 1:7 Berean Standard Bible (BSB)
 
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
Proverbs 1:7 King James Bible (KJV)
 
Fearing the LORD is the beginning of moral knowledge, but fools despise wisdom and instruction.
Proverbs 1:7 New English Translation (NET)
 
The fear of the LORD
The phrase "The fear of the LORD" is foundational in the book of Proverbs and throughout the Bible. In Hebrew, the word for "fear" is "yirah," which can mean terror, respect, or reverence. In this context, it signifies a profound respect and awe for God, recognizing His power, holiness, and authority. This reverence is not about being afraid of God in a negative sense but about acknowledging His rightful place as the Creator and Sustainer of all things. Historically, the Israelites understood this fear as the beginning of wisdom, a concept deeply rooted in their covenant relationship with God. It is the starting point for a life that seeks to align with God's will and purposes.
 
is the beginning
The word "beginning" in Hebrew is "reshit," which implies the first, chief, or principal part. It suggests that the fear of the LORD is not just an initial step but the foundation upon which all wisdom is built. In the ancient Near Eastern context, wisdom was highly valued, and its pursuit was seen as essential for a successful and righteous life. By stating that the fear of the LORD is the beginning, the verse emphasizes that true wisdom cannot be attained without first acknowledging and revering God. This principle is echoed throughout Scripture, underscoring the importance of a God-centered worldview.
 
of knowledge
"Knowledge" in this context is more than just intellectual understanding; it encompasses moral insight and discernment. The Hebrew word "da'at" refers to a deep, intimate understanding that comes from experience and relationship. In the biblical sense, knowledge is closely tied to living in accordance with God's truth. It involves recognizing His character and commands and applying them to one's life. The pursuit of knowledge, therefore, is not merely academic but is a spiritual journey that leads to a deeper relationship with God and a more profound understanding of His creation.
 
but fools
The term "fools" is translated from the Hebrew word "ewil," which describes someone who is morally deficient and lacks judgment. In the wisdom literature of the Bible, a fool is not simply someone who is uneducated or ignorant but someone who rejects God's wisdom and chooses to live according to their own desires. This rejection of divine wisdom is seen as folly because it leads to destructive and unfulfilling paths. The contrast between the wise and the foolish is a recurring theme in Proverbs, highlighting the consequences of one's choices in relation to God's revealed truth.
 
despise wisdom and discipline
To "despise" means to regard with contempt or disdain. The Hebrew word "bazah" conveys a strong sense of rejection and scorn. "Wisdom" (Hebrew "chokmah") and "discipline" (Hebrew "musar") are closely linked in the biblical text. Wisdom involves the skillful application of knowledge in daily life, while discipline refers to correction and instruction that leads to moral and spiritual growth. Together, they represent the comprehensive guidance that God offers to His people. Fools, by despising these gifts, cut themselves off from the life-giving instruction that God provides, choosing instead a path that leads away from His blessings and protection. This verse serves as a stark warning and a call to embrace the wisdom and discipline that come from a reverent relationship with the LORD.
 
Berean Study Bible
 
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Fear of the LORD: This phrase doesn't refer to being scared of God but rather to a deep respect, reverence, and awe for God. It implies acknowledging God's sovereignty, power, and holiness. This respect is foundational because it sets the stage for all learning and wisdom by recognizing that true knowledge comes from understanding our place in relation to God.
 
Beginning of knowledge: The verse suggests that true knowledge starts with this reverence for God. In the biblical context, knowledge isn't just about facts or information but also about understanding life, morality, and one's purpose in relation to divine wisdom. This idea posits that without a proper understanding of God, one's pursuit of knowledge might be misguided or incomplete.
 
Fools despise wisdom and instruction: The second part of the proverb contrasts with the first. Those who are described as "fools" here are not merely those lacking in intelligence but those who reject wisdom and instruction, particularly that which comes from God or divine teachings. This foolishness is characterized by an arrogance or willful ignorance that rejects guidance, leading to a life devoid of true understanding or moral direction.
 
In summary, Proverbs 1:7 sets up a dichotomy between those who embrace a life of wisdom through reverence for God and those who reject this path, thereby positioning themselves as fools. This verse establishes a foundational principle for the entire book of Proverbs, emphasizing that wisdom in its truest form is inseparable from a relationship with God.
 
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The fear of the Lord is the beginning of knowledge,.... Here properly the book begins, and this is the first of the proverbs, and an excellent one; it is such an one as is not to be found in all the writings of the Heathens. By "the fear of the Lord" is not meant a servile fear, a fear of punishment, of hell, wrath, and damnation, which is the effect of the first work of the law upon the conscience; but a filial fear, and supposes knowledge of God as a father, of his love and grace in Christ, particularly of his forgiving love, from whence it arises, Psa_130:4; it is a holy, humble, fiducial fear of God; a reverential affection for him, and devotion to him; it includes the whole of religious worship, both internal and external; all that is contained in the first table of the law, and the manner of performing it, and principle of acting: this is the first of all sciences to be learned, and it is the principal one; it is the basis and foundation of all the rest, on which they depend; and it is the head, the fountain, the root an source, from whence they spring; and unless a man knows God, knows God in Christ, and worships him in his fear, in spirit and in truth, according to his revealed will, he knows nothing as he ought to know; and all his knowledge will be of no avail and profit to him; this is the first and chief thing in spiritual and evangelical knowledge, and without which all natural knowledge will signify nothing; see Job_28:28;
 
but fools despise wisdom and instruction; the same with "knowledge" before; they do not desire the knowledge of God, and of his ways and worship, but despise it, make no account of it, but treat it with contempt; especially the knowledge of God in Christ, in which lies the highest wisdom, for this is "life eternal", Jhn_17:3; they despise Christ "the Wisdom of God", and the Gospel, and the truths of it, which are "the hidden wisdom" of God; and all "instruction" into it, and the means of it; they despise the Scriptures, which are able to make a man "wise unto salvation"; and the ministry of the word, and the ministers of it: such sort of "discipline" (n) was this, as the word signifies, they dislike and abhor; and especially "correction" or "chastisement" (o), which is also the sense of it; suffering reproach and affliction for the sake of wisdom, a profession of Christ and his Gospel; and they are fools with a witness that despise all this; such fools are atheists, deists, and all profane and wicked men. The Septuagint render it, "the ungodly"; and such sort of men are all along meant by "fools" in this book.
 
(n) מוסר "disciplinam", Tigurine version, Piscator, Cocceius, Schultens, (o) "Castigationem, correctionem", Vatablus.
 
John Gill’s Exposition of the Bible
 
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The fear of the Lord. What exactly is this? Well, as they say, it's complicated. It is a compound thought of three ideas that can be used separately or, as is most likely meant here, wrapped up together. First, it means dread or terror. Second, it means to stand in awe. Third, it means to revere or to respect. The basic thought then is that we need to have a right understanding of God, and our position before Him, before we can even hope to understand the wisdom found in Proverbs.
 
The word 'beginning' is also a multi-functional word meaning the first step in a course of action or the chief thing or principal aspect. Putting them together we understand that the fear of the Lord is the first step in acquiring moral knowledge and, at the same time, is the most important aspect of moral knowledge.
 
When speaking of moral knowledge we need to be clear that we aren't speaking of just head knowledge or, as some would put it, book knowledge. We are talking about experiential knowledge or the knowledge gained by, and from, experience. A large part of Proverbs is simply good, common sense.
 
Another thing about Proverbs we need to have a clear understanding of is what is meant when someone is referred to as a 'fool'. A fool is someone who lacks good sense or judgment, particularly when it comes to moral sense or judgment. In fact, as this verse points out, fools not only lack good moral sense or judgment, they despise it, they treat it with contempt, they deem it worthless. In other words, they actively work hard at being fools.
 
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Cross Reference:
 
Psalm 111:10
The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever!
 
Job 28:28
And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’”
 
James 1:5
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
 

John 1:5

 

Berean Standard Bible
The Light shines in the darkness, and the darkness has not overcome it.
 
King James Bible
And the light shineth in darkness; and the darkness comprehended it not.
 
NET Bible
And the light shines on in the darkness, but the darkness has not mastered it.
 
Berean Study Bible
 
The Light
In the context of John 1:5, "The Light" refers to Jesus Christ, who is the embodiment of divine truth and holiness. The Greek word for "light" is "phōs," which signifies not only physical light but also spiritual illumination and purity. In the biblical narrative, light is often associated with God's presence and revelation. Genesis 1:3, where God commands, "Let there be light," marks the beginning of creation, symbolizing order and life. Similarly, Jesus, as "The Light," brings spiritual life and order to a world darkened by sin.
 
shines
The verb "shines" is derived from the Greek word "phainei," which means to appear or become visible. This continuous action indicates that the presence of Christ is ongoing and active. The light of Christ is not a past event but a present reality, constantly illuminating the hearts and minds of believers. This shining is not passive; it is a dynamic force that penetrates the darkness, offering hope and guidance.
 
in the darkness
"Darkness" in this verse is translated from the Greek word "skotia," which represents not just the absence of light but also moral and spiritual ignorance and evil. Throughout Scripture, darkness is often used metaphorically to describe the state of the world apart from God. In the historical context of John's Gospel, the world was under Roman rule, characterized by moral decay and spiritual blindness. The darkness symbolizes the pervasive sin and separation from God that humanity experiences.
 
and the darkness has not overcome it
The phrase "has not overcome it" comes from the Greek "katalambanō," which can mean to seize, grasp, or overpower. This suggests a struggle between light and darkness, where darkness attempts to extinguish the light but fails. Theologically, this is a profound statement of Christ's victory over sin and evil. Despite the world's attempts to suppress or reject the light, it remains undefeated. This assurance is a cornerstone of Christian faith, affirming that no matter how pervasive evil seems, it cannot conquer the light of Christ.
 
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The Light: In this context, "the light" is commonly interpreted as a reference to Jesus Christ. John introduces Jesus as the "Word" (Logos in Greek) who was with God in the beginning and was God (John 1:1-2). The light symbolizes truth, life, divine revelation, and the presence of God among humanity.
Shines in the Darkness: The darkness can be understood in several ways:
 
As the moral and spiritual darkness of the world, which includes ignorance, sin, and death.
As the existential condition of humanity without divine guidance or understanding.
 
The Darkness Has Not Overcome It: This can be translated or interpreted in different ways due to nuances in Greek:
 
Not Overcome: Suggests that despite the world's darkness, the light of Christ cannot be extinguished or defeated. It implies a victory of light over darkness, of truth over falsehood.
 
Not Comprehended: Some translations use "comprehended" instead of "overcome," indicating that the darkness (or those in darkness) cannot understand or grasp the light. This highlights the mystery and transcendence of Christ's nature and mission.
 
Theologically, this verse speaks to:
 
The Incarnation: That Jesus, as divine light, came into the world, bringing light where there was darkness.
 
The Power of Light: No matter how pervasive darkness might seem, it cannot suppress or destroy the light. This offers hope and comfort to believers, suggesting that divine truth and goodness will ultimately prevail.
 
The Mission of Jesus: Jesus came to enlighten, save, and transform lives, confronting and overcoming the forces of sin and death.
 
This verse also has implications for Christian ethics and living, encouraging followers to live as bearers of light in a dark world, resisting evil and spreading truth, love, and peace.
 
In summary, John 1:5 encapsulates the themes of divine revelation, the triumph of good over evil, and the ongoing presence of God in the world through Christ, which are central to Christian theology.
 
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John Gill’s Exposition of the Bible
 
And the light shineth in darkness,.... Which, through sin, came upon the minds of men; who are naturally in the dark about the nature and perfections of God; about sin, and the consequences of it; about Christ, and salvation by him; about the Spirit of God, and his work upon the soul; and about the Scriptures of truth, and the doctrines of the Gospel. Man was created a knowing creature, but, not content with his knowledge, sins, and is banished from the presence of God, the fountain of light; which brought a darkness on him, and his posterity, and which is increased in them by personal iniquity, and in which Satan, the god of this world, has an hand; and sometimes they are left to judicial blindness, and which issues in worse darkness, if grace prevents not: now amidst this darkness there were some remains of the light of nature: with respect to the being of God, which shines in the works of creation and providence and to the worship of God, though very dimly; and to the knowledge of moral good and evil:
 
and the darkness comprehended it not; or "perceived it not"; as the Syriac version renders it. By the light of nature, and the remains of it, men could not come to any clear and distinct knowledge of the above things; and much less to any knowledge of the true way of salvation: unless, rather by the light should be meant, the light of the Messiah, or of the Gospel shining in the figures, types, and shadows of the law, and in the prophecies and promises of the Old Testament: and yet, such was the darkness upon the minds of men, that they could not very distinctly apprehend it, and much less fully comprehend it, so that there was need of a fresh and fuller revelation; an account of which follows;
 
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Cross Reference:
 
Genesis 1:3-4
And God said, “Let there be light,” and there was light. And God saw that the light was good, and He separated the light from the darkness.
 
Isaiah 9:2
The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.
 
2 Corinthians 4:6
For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ.