Evening Prayer January 10, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
It often seems as though we, those who claim to be Your followers, Your disciples, spend more time justifying why we feel we no longer have to obey Your commands than we do obeying them. Teach us, Lord, that Your righteous commands were not given to make our lives dull and miserable, but to fill our lives with righteousness, joy, peace, love, and the list goes on and on. Help us, Lord, to break the cycle of determining which of Your commands are still valid according to our own, or the word's standards, but to obey them because they are Your commands, which are righteous, just, and good. Help us, Lord, to place our full trust in You rather than ourselves, or the world. Lead us, Lord, along Your path of righteousness.
 
Amen

Evening Devotional January 10, 2025

Evening Devotional by C.H. Spurgeon
 
"In my flesh shall I see God." — Job_19:26
 
Mark the subject of Job's devout anticipation "I shall see God." He does not say, "I shall see the saints"-though doubtless that will be untold felicity-but, "I shall see God." It is not-"I shall see the pearly gates, I shall behold the walls of jasper, I shall gaze upon the crowns of gold," but "I shall see God." This is the sum and substance of heaven, this is the joyful hope of all believers. It is their delight to see him now in the ordinances by faith. They love to behold him in communion and in prayer; but there in heaven they shall have an open and unclouded vision, and thus seeing "him as he is," shall be made completely like him. Likeness to God-what can we wish for more? And a sight of God-what can we desire better? Some read the passage, "Yet, I shall see God in my flesh," and find here an allusion to Christ, as the "Word made flesh," and that glorious beholding of him which shall be the splendour of the latter days. Whether so or not it is certain that Christ shall be the object of our eternal vision; nor shall we ever want any joy beyond that of seeing him. Think not that this will be a narrow sphere for the mind to dwell in. It is but one source of delight, but that source is infinite. All his attributes shall be subjects for contemplation, and as he is infinite under each aspect, there is no fear of exhaustion. His works, his gifts, his love to us, and his glory in all his purposes, and in all his actions, these shall make a theme which will be ever new. The patriarch looked forward to this sight of God as a personal enjoyment. "Whom mine eye shall behold, and not another." Take realizing views of heaven's bliss; think what it will be to you. "Thine eyes shall see the King in his beauty." All earthly brightness fades and darkens as we gaze upon it, but here is a brightness which can never dim, a glory which can never fade-"I shall see God."

Revelation 1:7

Berean Standard Bible
Behold, He is coming with the clouds, and every eye will see Him—even those who pierced Him. And all the tribes of the earth will mourn because of Him. So shall it be! Amen.
 
King James Bible
Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
 
NET Bible
(Look! He is returning with the clouds, and every eye will see him, even those who pierced him, and all the tribes on the earth will mourn because of him. This will certainly come to pass! Amen.)
 
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Study Bible:
 
Behold
The word "Behold" is a call to attention, urging the reader to focus on the significance of what is about to be revealed. In the Greek, "ἰδού" (idou) serves as an imperative, drawing the reader into a state of alertness and anticipation. It is a divine summons to witness the unfolding of God's ultimate plan, emphasizing the certainty and importance of the event.
 
He is coming
This phrase refers to the anticipated return of Jesus Christ. The Greek verb "ἔρχεται" (erchetai) is in the present tense, indicating the certainty and imminence of His return. It reflects the Christian hope rooted in the promises of Christ's second coming, a central tenet of eschatological expectation. This coming is not just a future event but a present reality in the life of believers, who live in the light of His promised return.
 
with the clouds
The imagery of "clouds" is rich with biblical symbolism, often associated with the divine presence and glory of God. In the Old Testament, clouds frequently signify God's presence, as seen in the Exodus narrative where God led the Israelites by a pillar of cloud. The Greek "μετὰ τῶν νεφελῶν" (meta tōn nephelōn) suggests a majestic and awe-inspiring arrival, echoing Daniel 7:13, where the Son of Man comes with the clouds of heaven, signifying authority and divine approval.
 
every eye will see Him
This phrase underscores the universal visibility and recognition of Christ's return. The Greek "πᾶς ὀφθαλμὸς ὄψεται αὐτόν" (pas ophthalmos opsetai auton) emphasizes the comprehensive nature of this event. It is a moment of revelation and accountability, where no one is excluded from witnessing the fulfillment of God's redemptive plan. This visibility signifies the undeniable truth of Christ's lordship and the culmination of history.
 
even those who pierced Him
This reference to "those who pierced Him" connects to Zechariah 12:10 and highlights the reality of Christ's crucifixion. The Greek "καὶ οἵτινες αὐτὸν ἐξεκέντησαν" (kai hoitines auton exekentēsan) points to the Jewish and Roman authorities responsible for His death, as well as symbolically representing all humanity's sin. It serves as a reminder of the cost of redemption and the eventual recognition of Jesus as the Messiah by all, including those who rejected Him.
 
all the tribes of the earth will mourn
The mourning of "all the tribes of the earth" signifies a global acknowledgment of Christ's return and the realization of His true identity. The Greek "πᾶσαι αἱ φυλαὶ τῆς γῆς" (pasai hai phylai tēs gēs) suggests a collective response of sorrow and repentance. This mourning is not only for the judgment that accompanies His return but also for the missed opportunities to accept His grace and salvation.
 
because of Him
This phrase indicates the cause of the mourning, which is directly related to Christ Himself. The Greek "ἐπ’ αὐτόν" (ep' auton) implies that the recognition of Jesus as the rightful King and Judge brings about a profound realization of personal and collective sin. It is a moment of truth where the reality of Christ's authority and the consequences of rejecting Him become evident.
 
So shall it be! Amen
The concluding affirmation "So shall it be! Amen." serves as a declaration of certainty and truth. The Greek "ναί, ἀμήν" (nai, amēn) combines a strong affirmation with a liturgical response, underscoring the reliability and faithfulness of God's promises. It is a call for believers to trust in the fulfillment of God's plan and to live in anticipation of His glorious return, confident in the hope that He will accomplish all that He has promised.
 
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“Look, he is coming with the clouds” - This phrase echoes Old Testament imagery from Daniel 7:13, where the Son of Man comes with the clouds of heaven. In Christian theology, this is often interpreted as a reference to the Second Coming of Jesus Christ, where He returns in glory and power.
 
“Every eye will see him” - This suggests that Christ's return will be a universally witnessed event. It implies a visible, undeniable return of Christ that will be observed by all humanity.
 
“Even those who pierced him” - This part refers to Zechariah 12:10 in the Old Testament, where it speaks of mourning for the one they have pierced. In the context of the New Testament, this is often linked to the crucifixion of Jesus, indicating that even those who were responsible for his death or their descendants will see him at his return.
 
“All peoples on earth ‘will mourn because of him’” - The mourning here can be interpreted in various ways. One interpretation is that it signifies repentance or recognition of Christ's divinity and authority.
 
Another view might be that it represents the sorrow or fear of those who are unprepared or opposed to his return.
 
“So shall it be! Amen.” - This is a declaration of affirmation and certainty about the prophecy, indicating that what has been stated is inevitable and true.
 
Theologically, this verse is pivotal in eschatological discussions within Christianity, touching on themes of judgment, repentance, and the universal acknowledgment of Jesus' divine authority. Interpretations can vary among different Christian denominations, with some emphasizing the literal return, others the symbolic or spiritual aspects of Christ's presence in the world.
 
This verse, like much of Revelation, is rich in apocalyptic imagery and symbolism, often sparking both deep theological reflection and varied interpretations across Christian tradition.
 
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John Gill’s Exposition of the Bible:
 
Behold he cometh with clouds,.... John carries on the account of Christ in his kingly office, one branch of which is to execute judgment; and describes him by a future coming of his, which cannot be understood of his coming to take vengeance on the Jews, at the time of Jerusalem's destruction, though that is sometimes expressed in such language, and with such circumstances, as here; see Mat_24:30; because if this revelation was made to John, in the latter end of Domitian's reign, as is commonly reported by the ancients, and in the year 95 or 96, as chronologers generally place it, it must be upwards of twenty years after the destruction of Jerusalem, and therefore cannot relate to that; nor to his coming in a spiritual sense to convert the Jews in the latter day; for this coming is personal, and with clouds, when he will be seen by every eye; all which circumstances do not so well agree with that; besides, all the kindreds of the earth will not lament on that account: the wicked will take little notice of it, the tribes of the Jews will rejoice at it, and so will all the converted Gentiles: it is better therefore to understand this of Christ's second coming to judge the quick and dead, which is represented as just at hand, to denote the certainty of it; and a "behold" is prefixed to it, to excite attention, and to denote the importance of it: things of great moment, and very surprising, will then be done; Christ will appear in great glory and majesty, the dead in Christ will be raised, Christ's personal kingdom will take place, and the general judgment come on. The manner of his coming will be "with clouds"; either figuratively, with angels, who will attend him both for grandeur and service, or literally, in the clouds of heaven; he shall descend in like manner as he ascended, and as Daniel prophesied he should, Dan_7:13. Hence, one of the names of the Messiah, with the Jews, is, ענני, "Anani" (r), which signifies "clouds"; and his coming is so described, both to denote the grand and magnificent manner, in which he will come, making the clouds his chariots; and to strike terror into his enemies, clouds and darkness being about him, thunder and lightning breaking out of them, as tokens of that vengeance he comes to take upon them; as also the visibility of his coming, he shall descend from the third heaven, where he now is, into the airy heaven, and sit upon the clouds, as on his throne, and be visible to all: hence it follows,
 
and every eye shall see him; that is, everyone that has eyes shall see him, or all men shall see him; the righteous shall see him, and be glad; they shall see him in his glory, as he is, and for themselves, and be satisfied; they shall rejoice at the sight of him; they will be filled with joy unspeakable, and full of glory: but the wicked will see him and tremble; they will be filled with the utmost consternation and astonishment; they will not be able to bear the sight of him; they will flee from him, and call to the rocks and mountains to fall on them, and hide them from his face,
 
And they also which pierced him; his hands, feet, and side, when they crucified him; both the Roman soldiers, who actually did it, and the body of the Jewish nation, the rulers and common people, who consented to it, and at whose instigation it was done; these, being raised from the dead, shall see him with their bodily eyes, whom they so used,
 
And all kindreds of the earth shall wail because of him; all the wicked, in the several parts of the world, will lament, and wring their hands, and express the inward terror and horror of their minds, at his appearing; they will fear his resentment of all their wicked words and actions; will dread his wrath, and tremble at his righteous judgment:
 
even so, Amen, says John, and so say all true believers; what the wicked lament, they rejoice at; they desire the coming of Christ, they love it, look and long for it; they believe it shall be, and wish it may be quickly, as in Rev_22:20; This expression of faith in, and desire after the coming of Christ, is signified by two words, the one Greek and the other Hebrew; suggesting, that this is an article of faith among all the saints of all nations, Jews and Gentiles, and is what they are wishing and waiting for,
 
(r) Targum in 1 Chron. iii. 24. vid. Beckii Not. in ib. Yalkut Simeoni, par. 2. fol. 85. 2.
 
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One of the themes that will be repeated throughout Revelation is that God was, is and is to come. It is a continuation and expansion of the long held hope and consolation of Israel, that of the Messiah. The message was becoming even more critical as the nascent church was facing increased persecution.
 
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Cross References:
 
Daniel 7:13
In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence.
 
Zechariah 12:10
Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.
 
Matthew 24:30
At that time the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven with power and great glory.
 

Hebrews 1:7

Berean Standard Bible
Now about the angels He says: “He makes His angels winds, His servants flames of fire.”
 
King James Bible
And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
 
NET Bible
And he says of the angels, "He makes his angels spirits and his ministers a flame of fire,"
 
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Study Bible:
 
Now about the angels
This phrase introduces a comparison between Jesus and the angels, emphasizing the superiority of Christ. In the context of Hebrews, angels are seen as powerful and significant beings within the Jewish tradition, often serving as messengers of God. The Greek word for "angels" is "ἄγγελοι" (angeloi), which means "messengers." This highlights their role as servants and messengers of God, distinct from the Son, who is the heir of all things.
 
He says
This indicates that the following statement is a direct quotation from God, underscoring the authority and divine origin of the message. The author of Hebrews frequently uses Old Testament quotations to validate the New Testament teachings, showing continuity and fulfillment of the Scriptures.
 
He makes His angels winds
The imagery of angels as "winds" suggests their swiftness, invisibility, and the powerful, dynamic nature of their service. The Greek word for "winds" is "πνεύματα" (pneumata), which can also mean "spirits." This dual meaning enriches the understanding of angels as both spiritual beings and forces of nature, executing God's will with the same unseen power and influence as the wind.
 
His servants flames of fire
This phrase further describes the angels' role and nature. "Flames of fire" conveys purity, intensity, and the consuming power of their service. The Greek word for "flames" is "φλόγες" (phloges), and "fire" is "πυρός" (pyros). Fire in the biblical context often symbolizes God's presence, judgment, and purification. Thus, angels as "flames of fire" reflect their role in carrying out God's holy and purifying purposes.
 
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Context:
This passage is part of a larger argument in Hebrews Chapter 1, where the author contrasts angels with Jesus Christ, emphasizing Christ's superiority. The chapter aims to demonstrate that Jesus is greater than angels because He is the Son of God.
 
Scriptural Reference:
The quotation in Hebrews 1:7 is from Psalm 104:4 in the Old Testament. The Psalms verse reads, "He makes winds his messengers, flames of fire his servants." The author of Hebrews uses this scripture to illustrate the nature and function of angels in relation to God.
 
Interpretation:
Angels as Servants: The verse suggests that angels are servants of God, likened to natural elements like wind and fire, which are under God's command. They are not the focus of worship or reverence but are tools or agents of divine will.
 
Nature of Angels: By comparing angels to wind and fire, this verse might imply their immaterial nature (like wind) and their capacity for purification or judgment (like fire). They execute God's commands with speed and passion.
 
Contrast with Christ: This description serves to contrast the servile, albeit glorious, role of angels with the unique sonship and authority of Jesus. While angels serve, Christ is worshipped and sits at the right hand of God, as further elaborated in the surrounding verses of Hebrews.
 
Theological Implications:
It underscores a Christological argument, affirming the divinity and preeminence of Christ over all created beings, including angels. This was particularly relevant for the original recipients of Hebrews, who were likely Jewish Christians or those familiar with Jewish thought, potentially tempted to revert to or honor the angelic intermediaries in their religious practices.
 
Modern Application:
This verse can be used to reflect on the nature of service in Christian theology, where even the highest of God's creations (angels) are depicted as servants, encouraging believers to serve with humility and zeal.
 
In summary, Hebrews 1:7 uses an Old Testament quote to emphasize the role of angels as servants of God, contrasting their status with that of Christ, thereby reinforcing the theological and Christological focus of the epistle.
 
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John Gill’s Exposition of the Bible:
 
Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa_104:4
 
who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews (x) say of the angels,
 
"all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.''
 
And they have a notion, that an angel is half water, and half fire (y).
 
(x) Sepher Jetzirah, p. 16. Ed. Rittangel. (y) T. Hieros. Roshhashana, fol. 58. 1.
 
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Cross References:
 
Psalm 103:20
Bless the LORD, all His angels mighty in strength who carry out His word, who hearken to the voice of His command.
 
Matthew 13:41
The Son of Man will send out His angels, and they will weed out of His kingdom every cause of sin and all who practice lawlessness.
 
Revelation 5:11
Then I looked, and I heard the voices of many angels encircling the throne, and the living creatures and the elders. And their number was myriads of myriads and thousands of thousands.
 

Romans 1:9

Berean Standard Bible
God, whom I serve with my spirit in preaching the gospel of His Son, is my witness how constantly I remember you
 
King James Bible
For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
 
NET Bible
For God, whom I serve in my spirit by preaching the gospel of his Son, is my witness that I continually remember you
 
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Study Bible:
 
For God, whom I serve in my spirit in preaching the gospel of His Son, is my witness how constantly I remember you
 
For God
The phrase "For God" sets the foundation of the verse, emphasizing the divine authority and presence in Paul's life. The Greek word for God here is "Theos," which signifies the supreme deity, the Creator, and Sustainer of all. In a conservative Christian perspective, this underscores the belief in a personal God who is actively involved in the lives of believers. The invocation of God as a witness highlights the seriousness and sincerity of Paul's statement, as God is the ultimate judge of truth.
 
whom I serve
The word "serve" is translated from the Greek "latreuō," which means to worship or render religious service. This indicates that Paul's service is not merely a duty but an act of worship. In the historical context of the early church, this service was often marked by sacrifice and dedication, reflecting a life wholly devoted to God's purposes. For Paul, serving God is intertwined with his identity and mission, demonstrating a life surrendered to divine calling.
 
in my spirit
The phrase "in my spirit" suggests an inner, heartfelt devotion rather than mere external compliance. The Greek word "pneuma" for spirit indicates the immaterial part of a person, the seat of emotions and will. This highlights the depth of Paul's commitment, showing that his service to God is not superficial but deeply rooted in his innermost being. It reflects a conservative Christian understanding of true worship as originating from the heart, aligning with Jesus' teaching that worship must be in spirit and truth (John 4:24).
 
in preaching the gospel of His Son
"Preaching the gospel of His Son" refers to the proclamation of the good news about Jesus Christ. The Greek word for gospel, "euangelion," means good news, specifically the message of salvation through Jesus. This phrase underscores the centrality of Christ in Paul's ministry. Historically, the early church faced significant challenges in spreading this message, yet it remained the core of their mission. For conservative Christians, this emphasizes the importance of evangelism and the belief that Jesus is the only way to salvation.
 
is my witness
The phrase "is my witness" invokes God as the one who can attest to the truth of Paul's words. In the ancient world, calling upon a deity as a witness was a serious matter, indicating the speaker's sincerity and the gravity of the statement. For Paul, God as his witness assures the Roman believers of his genuine concern and constant prayers for them. This reflects a conservative Christian view of integrity and accountability before God.
 
how constantly I remember you
"How constantly I remember you" reveals Paul's continual intercession for the Roman believers. The Greek word "adialeiptōs" for constantly suggests an unceasing, persistent action. This highlights the importance of prayer in the life of a believer, demonstrating Paul's pastoral heart and commitment to the spiritual well-being of others. In a conservative Christian context, this underscores the power and necessity of prayer as a means of support and connection within the body of Christ.
 
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"For God is my witness" - Paul is invoking God as a witness to the truth of what he's about to say. This is a way to emphasize the sincerity and truthfulness of his statement.
 
"whom I serve with my spirit" - Here, Paul speaks of his service to God. He indicates that his service is not just outward or ritualistic but comes from the very essence of his being, his spirit. This reflects a deep, personal commitment to God.
 
"in the gospel of his Son" - Paul specifies that his service to God is through or in the context of spreading the gospel (good news) about Jesus Christ, God's Son. This underscores that his mission is centered around the message of Jesus's life, death, and resurrection.
 
"that without ceasing I mention you always in my prayers" - Paul conveys that he is constantly praying for the Roman Christians. This phrase indicates ongoing, persistent prayer, showing his concern and affection for the community in Rome.
 
In the broader context of Romans, this verse is part of Paul's introduction where he explains his longing to visit the believers in Rome and his spiritual connection with them, despite never having met them in person. This verse highlights themes of spiritual service, devotion through prayer, and the interconnectedness of the early Christian communities.
 
This passage serves to establish Paul's credibility as a minister of the Gospel and to assure the Romans of his genuine love and concern for them, setting the tone for the theological depth and pastoral care that characterizes the rest of the epistle.
 
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John Gill’s Exposition of the Bible:
 
For God is my witness, whom I serve,.... These words are an appeal to God, and carry in them the nature and form of an oath; the reason of the apostle's using it was, because he was personally unknown to the Romans, and they to him, and so might doubt of his affectionate regard unto them; and therefore for the confirmation thereof he uses it: this was a case which was only known to God and himself, and hence he appeals to him for the truth of it. The object of his oath or appeal, or by which he speaks, is not himself, or anything that belonged to him, nor any creature in heaven or on earth, but God; who in a solemn oath is only to be appealed to and sworn by: he describes him as the God "whom he served", to distinguish him from all false gods, and to show that he that takes an oath, should be one that fears and serves the Lord; what he served him in was not the law, but
 
the Gospel of his Son; Jesus Christ, who is the author, minister, and subject matter of it: he served him in it, by preaching, spreading, and defending it. This is a service, and a very laborious one, and makes for the honour and glory of God. The manner in which he served him was, as he says,
 
with my Spirit; either with the Spirit of God, which was given to him; or in a spiritual manner, in opposition to the carnal worship of the Jews; internally, in opposition to bodily exercise only, and voluntarily, with his whole heart, soul, and spirit. The matter or substance of his appeal or oath was,
 
that without ceasing I make mention of you always in my prayers; whence may be observed, that prayer to God ought to be constant; and that we should be concerned for others as well as for ourselves; all the saints should share therein.
 
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Cross References:
 
2 Timothy 1:3
I thank God, whom I serve with a clear conscience as did my forefathers, as I constantly remember you night and day in my prayers.
 
2 Corinthians 11:31
The God and Father of the Lord Jesus, who is forever worthy of praise, knows that I am not lying.
 
Colossians 1:9
For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding,
 
 

Conversion

 

A Sermon by C.H. Spurgeon
 
“Brethren, if any of you do err from the Truth, and one convert him, let him know that he which converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.”
James 5:19, 20
 
THE true believer is always pleased to hear of anything which concerns the salvation of his own soul. He rejoices to hear of the Covenant plan drawn up for him from all eternity, of the great fulfillment on the Cross at Calvary, of all the stipulations of the Savior, of the application of them by the Holy Spirit, of the security which the believer has in the Person of Christ, and of those gifts and graces which accompany salvation to all those who are heirs thereof. But I feel certain that deeply pleased as we are when we hear of things touching our own salvation and deliverance from Hell, we, as preachers of God and as new creatures in Christ, being made like unto Him have true benevolence of spirit and therefore are always delighted when we hear, speak, or think concerning the salvation of others.
 
Next to our own salvation, I am sure as Christians we shall always prize the salvation of other people. We shall always desire that what has been so sweet to our own taste may also be tasted by others. And what has been of so inestimably precious a value to our own souls may also become the property of all those whom God may please to call unto everlasting life. I am sure, Beloved, now that I am about to preach concerning the conversion of the ungodly, you will take as deep an interest in it as if it were something that immediately concerned your own souls. After all such were some of you once! You were unconverted and ungodly. And had not God taken thought for you and set His people to strive for your souls, where had you been?
 
Seek then, to exercise that charity and benevolence towards others which God and God’s people first exercised towards you. Our text has in it, first of all, a principle involved–that of instrumentality. “Brethren, if any of you do err from the Truth and one convert him, let him know that he who converts a sinner from the error of his way shall save a soul from death.” Secondly, here is a general fact stated–“He who converts a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” And thirdly, there is a particular application of this fact made. “Brethren, if any of you do err from the Truth and one convert him”–that is the same principle as when a sinner is converted “from the error of his way.”
 
First then, here is a great principle involved–a very important one–that of INSTRUMENTALITY. God has been pleased in His inscrutable wisdom and intelligence to work the conversion of others by instrumentality. True, He does not in all cases do so, but it is His general way. Instrumentality is the plan of the universe. In the new creation it is almost always God’s invariable rule to convert by means of instruments. Now we will make one or two brief remarks upon this first principle.
First then, we say that instrumentality is not necessary with God. God can, if He pleases, convert souls without any instruments whatsoever. The mighty Maker who chooses to use the sword sometimes can, if He pleases, slay without it. He who uses the workman, the trowel, and the hammer can, if He so sees fit, build the house in a moment. And from the foundationstone even to the topstone thereof can complete it by the Words of His own mouth. We never hear of any instrument used in the conversion of Abraham. He lived in a land in the midst of idolaters.
 
He was called from Ur of the Chaldees, and thence God called him and brought him to Canaan by an immediate voice. Doubtless from above, by God’s own agency without the employment of any Prophet. For we read of none who could, as far as we can see, have preached to Abraham and taught him the Truth. Then in modern times we have a mighty instance of the power of God in converting without human might. Saul, on his journey towards Damascus–upon his horse, fiery and full of fury against the children of God–is hastening to hail men and women and cast them into prison. To bring them bound unto Jerusalem.
 
But suddenly a voice is heard from Heaven, “Saul! Saul! why do you persecute Me?” And Saul was a new man. No minister was his spiritual parent, no book could claim him as its convert. No human voice, but the immediate utterance of Jesus who seem never to need conversion at all. For we have one instance in Scripture of John the Baptist, of whom it is said, “he was filled with the Holy Spirit, even from his mother’s womb.” And I do not know but what there are some who very early in life have a change of heart.
 
It is quite certain that all infants, (who doubtless being each of them elect, do ascend to Heaven), undergo a change of heart without instrumentality. And so there may be some concerning whom it may be written that though they were born in sin and shapen in iniquity, yet they were so early taught to know the Lord, so soon brought to His name that it must have been almost without instrument at all. God can, if He pleases, cast the instrument aside. The mighty Maker of the world who used no angels to beat out the great mass of nature and fashion it into a round globe, He who without hammer or anvil fashioned this glorious world, can if He pleases, speak, and it is done. He can command, and it shall stand fast. He needs not instruments, though he uses them.
 
Secondly, we make another remark, which is that instrumentality is very honorable to God, and not dishonorable. One would think, perhaps, at first sight that it would reflect more glory to God if He effected all conversions Himself without the use of men. But that is a great mistake. It is as honorable to God to convert by means of Christians and others, as it would be if He should effect it alone. Suppose a workman has power and skill with his hands alone to fashion a certain article. But you put into his hands the worst of tools you can find. You know he can do it well with his hands but these tools are so badly made that they will be the greatest impediment you could lay in his way.
 
Well now, I say if a man with these bad instruments, or these poor tools–things without edges–that are broken, that are weak and frail is able to make some beauteous fabric, he has more credit from the use of those tools than he would have had if he had done it simply with his hands! The tools, so far from being an advantage, were a disadvantage to him. So far from being a help, are of my supposition even a detriment to him in his work. So with regard to human instrumentality. So far from being any assistance to God, we are all hindrances to Him. What is a minister? He is made by God a means of salvation, but it is a wonderful thing that anyone so faulty, so imperfect so little skilled, should yet be blessed of God to bring forth children for the Lord Jesus!
 
It seems as marvelous as if a man should fashion rain from fire, or if he should fabricate some precious alabaster vase out of the refuse of the dunghill. God in His mercy does more than make Christians without means. He takes bad means to make good men and so He even reflects credit on Himself because His instruments are all of them such poor things. They are all such earthen vessels that they do not even set out the glory of the gold which they hold–like the foil that sets forth the jewel, or like the dark spot in the painting that makes the light more brilliant. And yet the dark spot and the foil are not in themselves costly or valuable. So God uses instruments to set forth His own glory. And to exalt Himself.
 
This brings us to the other remark, that usually God does employ instruments. Perhaps in one case out of a thousand men are converted by the immediate agency of God–so indeed are all in one sense. But usually, in ninety-nine cases out of a hundred, God is pleased to use the instrumentality of His ministering servants of His Word, of Christian men or some other means to bring us to the Savior. I have heard of some–I remember them now–who were called like Saul, at once from Heaven. We can remember the history of the brother who in the darkness of the night was called to know the Savior by what he believed to be a vision from Heaven or some effect on his imagination.
 
On one side he saw a black tablet of his guilt and his soul was delighted to see Christ cast a white tablet over it. And he thought he heard a voice that said, “I am He that blots out your transgressions for My own sake and will not remember your sins.” There was a man converted almost without instrumentality. But you do not meet with such a case often. Most persons have been convinced by the pious conversation of sisters, by the holy example of mothers, by the minister, by the SabbathSchool teacher, or by the reading of tracts or perusing Scripture. Let us not therefore believe that God will often work without instruments. Let us not sit down silently and say, “God will do His own work.”
 
It is quite true He will. But then He does His work by using His children as instruments. He does not say to the Christian man when he is converted, “Sit down. I have nothing for you to do but I will do all Myself and have all the glory.” No. He says, “You are a poor weak instrument. You can do nothing. But lo! I will strengthen you and I will make you thrash the mountains and beat them small, and make the hills as chaff–and so shall I get more honor through your having done it than I should had My own strong arm flattened the mountains and broken them in pieces.”
 
Now another thought, and that is–If God sees fit to make use of any of us for the conversion of others, we must not therefore be too sure that we are converted ourselves. It is a most solemn thought that God makes use of ungodly men as instruments for the conversion of sinners. And it is strange that some most terrible acts of wickedness have been the means of the conversion of men. When Charles II ordered the Book of Sports to be read in churches and after the service, the clergyman was required to read to all the people to spend the afternoon in what are called harmless diversions and games that I will not mention here–even that was made the means of conversion. For one man said within himself, “I have always disported myself thus on the Sabbath-Day. But now to hear this read in church! How wicked we must have become! How the whole land must be corrupt.”
 
It led him to think of his own corruption, and brought him to the Savior. There have been words proceeding, I had almost said from devils, which have been the means of conversion. Grace is not spoiled by the rotten wooden spout it runs through. God did once speak by an ass to Balaam but that did not spoil His Words. So He speaks, not simply by an ass, which He often does, but by something worse than that. He can fill the mouths of ravens with food for an Elijah and yet the raven is a raven still. We must not suppose because God has made us useful that we are therefore converted ourselves.
 
But then another thing. If God in His mercy does not make us useful to the conversion of sinners, we are not therefore to say we are sure we are not the children of God. I believe there are some ministers who have had the painful labor of toiling from year to year without seeing a single soul regenerated. Yet those men have been faithful to their charge and have well discharged their ministry. I do not say that such cases often occur but I believe they have occurred sometimes. Yet, mark you, the end of their ministry has been answered after all. For what is the end of the Gospel ministry? Some will say it is to convert sinners. That is a collateral end.
 
Others will say it is to instruct the saints. That is true. But the proper answer to give is–it is to glorify God. And God is glorified even in the damnation of sinners. If I testify to them the Truth of God and they reject His Gospel. If I faithfully preach His Truth and they scorn it, my ministry is not therefore void. It has not returned to God void for even in the punishment of those rebels He will be glorified. Even in their destruction He will get Himself honor. And if He cannot get praise from their songs, He will at last get honor from their condemnation and overthrow when He shall cast them into the fire forever.
 
The true motive for which we should always labor is the glory of God in the conversion of souls, And building up of God’s people. But let us never lose sight of the great end. Let God be glorified. And He will be, if we preach His Truth faithfully and honestly. Therefore, while we should seek for souls, if God denies them unto us, let us not say, “I will not have other mercies that He has given.” Rather let us comfort ourselves with the thought that though they be not saved, though Israel be not gathered in, God will glorify and honor us at last.
 
One thought more upon this subject–God, by using us as instruments confers upon us the highest honor which men can receive. O Beloved! I dare not dilate upon this. It should make our hearts burn at the thought of it. It makes us feel thrice honored that God should use us to convert souls–and it is only the grace of God which teaches us on the other hand that it is grace and grace alone which makes us useful–which can keep us humble under the thought that we are bringing souls to the Savior.
 
It is a work which he who has once entered, if God has blessed him, cannot renounce. He will be impatient. He will long to win more souls to Jesus. He will think that labor is but ease so that by any means he may save some, and bring men to Jesus. Glory and honor, praise and power be unto God that He thus honors His people. But when He exalts us most, we will still conclude with, “Not unto us, not unto us, but unto Your name be all the glory forever and ever.”
 
II. Secondly, we come to the GENERAL FACT. “He who converts the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.” The choicest happiness which mortal breast can know is the happiness of benevolence–of doing good to our fellow-creatures. To save a body from death is that which gives us almost Heaven on earth. Some men can boast that they have sent so many souls to perdition that they have hurled many of their fellows out of the world. We meet now and then a soldier who can glory that in battle he struck down so many enemy–that his swift and cruel sword reached the heart of so many of his enemies.
 
But I don’t count that glory. If I thought I had been the means of the death of a single individual methinks I should scarce rest at night for the uneasy ghost of that murdered wretch would stare me in mine eyes. I should remember I had slain him and perhaps sent his soul unshaven and unwashed into the presence of his Maker. It seems to me wonderful that men can be found to be soldiers. I say not if it is right or wrong. Still I wonder where they can find the men. I know not how after a battle they can wash their hands of blood, wipe their swords and put them by, and then lie down to slumber and their dreams be undisturbed.
 
Methinks the tears would fall hot and scalding on my cheek at night and the shrieks of the dying, and the groans of those approaching eternity would torture my ear. I know not how others can endure it. To me it would be the very portal of Hell, if I could think I had been a destroyer of my fellow-creatures.
 
But what bliss is it to be the instrument of saving bodies from death! Those monks on Mount St. Bernard surely, must feel happiness when they rescue men from death. The dog comes to the door and they know what it means. He has discovered some poor weary traveler who has lain him down to sleep in the snow and is dying from cold and exhaustion. Up rise the monks from their cheerful fire, intent to act the good Samaritan to the lost one. At last they see him, they speak to him but he answers not. They try to discover if there is breath in his body and they think he is dead. They take him up, give him remedies.
 
And hastening to their hostel they lay him by the fire, and warm and chafe him, looking into his face with kindly anxiety, as much as to say, “Poor creature! are you dead?” When, at last, they perceive some heaving of the lungs, what joy is in the breast of those brethren, as they say, “his life is not extinct.” Methinks if there could be happiness on earth it would be the privilege to help to chafe one hand of that poor, almost dying man and be the means of bringing him to life again.
 
Or suppose another case. A house is in flames and in it is a woman with her children who cannot by any means escape. In vain she attempts to come down stairs. The flames prevent her. She has lost all presence of mind and knows not how to act. The strong man comes and says, “Make way! Make way! I must save that woman!” And cooled by the genial streams of benevolence, he marches through the fire. Though scorched and almost stifled, he gropes his way. He ascends one staircase, then another. And though the stairs totter he places the woman beneath his arm, takes a child on his shoulder and down he comes.
 
Twice a giant, having more might than he ever possessed before, he has jeopardized his life and perhaps an arm may be disabled, or a limb taken away, or a sense lost, or an injury irretrievably done to his body–yet he claps his hands, and says–“I have saved lives from death!” The crowd in the street hail him as a man who has been the deliverer of his fellow-creatures, honoring him more than the monarch who had stormed a city, sacked a town, and murdered myriads.
 
But ah, Brethren, the body which was saved from death today may die tomorrow. Not so the soul that is saved from death–it is saved FOREVER! It is saved beyond the fear of destruction. And if there is joy in the breast of a benevolent man when he saves a body from death, how much more blessed must he be when he is made the means in the hand of God of saving “a soul from death, and hiding a multitude of sins.”
 
Suppose that by some conversation of yours you are made the means of delivering a soul from death. My Friends, you are apt to imagine that all conversion is under God done by the minister. You make a great mistake. There are many conversions effected by a very simple observation from the most humble individual. A single word spoken may be more the means of conversion than a whole sermon. There you sit before me. I thrust at you, but you are too far off. Some Brother, however, addresses an observation to you–it is a very stab with a short poignard in your heart. God often blesses a short pithy expression from a friend more than a long discourse from a minister.
 
There was once in a village where there had been a revival in religion, a man who was a confirmed infidel. Notwithstanding all the efforts of the minister and many Christian people, he had resisted all attempts, and appeared to be more and more confirmed in his sin. At length the people held a prayer meeting specially to intercede for his soul. Afterwards God put it into the heart of one of the elders of the church to spend a night in prayer in behalf of the poor infidel. In the morning the elder rose from his knees, saddled his horse and rode down to the man’s smithy.
 
He meant to say a great deal to him but he simply went up to him, took him by the hand and all he could say was, “O Sir! I am deeply concerned for your salvation. I am deeply concerned for your salvation. I have been wrestling with God all this night for your salvation.” He could say no more, his heart was too full. He then mounted on his horse and rode away again. Down went the blacksmith’s hammer, and he went immediately to see his wife. She said, “What is the matter with you?” “Matter enough,” said the man, “I have been attacked with a new argument this time. There is elder B___. He has been here this morning. And he said, ‘I am concerned about your salvation.’ Why now, if he is concerned about my salvation, it is a strange thing that I am not concerned about it.”
 
The man’s heart was clean captured by that kind word from the elder. He took his own horse and rode to the elder’s house. When he arrived there the elder was in his parlor, still in prayer. And they knelt down together. God gave him a contrite spirit and a broken heart and brought that poor sinner to the feet of the Savior. There was “a soul saved from death, and a multitude of sins covered.”
 
Again, you may be the means of conversion by a letter you may write. Many of you have not the power to speak or say much. But when you sit down alone in your chamber you are able, with God’s help, to write a letter to a dear friend of yours. Oh, I think that is a very sweet way to endeavor to be useful! I think I never felt so much earnestness after the souls of my fellow-creatures as when I first loved the Savior’s name. And though I could not preach, and never thought I should be able to testify to the multitude, I used to write texts on little scraps of paper and drop them anywhere, that some poor creatures might pick them up, and receive them as messages of mercy to their souls.
 
There is your brother. He is careless and hardened. Sister, sit down and write a letter to him. When he receives it, he will perhaps smile, but he will say, “Ah, well! It is Betsy’s letter after all!” And that will have some power. I knew a gentleman whose dear sister used often to write to him concerning his soul. “I used,” said he, “to stand with my back up against a lamppost, with a cigar in my mouth, perhaps at two o'clock in the morning to read her letter. I always read them. And I have,” said he, “wept floods of tears after reading my sister’s letters. Though I still kept on the error of my ways, they always checked me, they always seemed a hand pulling me away from sin. A voice crying out, ‘Come back! come back!’ ” And at last a letter from her, in conjunction with a solemn Providence, was the means of breaking his heart and he sought salvation through his Savior.
 
Again–many nave been converted by the example of true Christians. Many of you feel that you cannot write or preach and you think you can do nothing. Well, there is one thing you can do for your Master–you can live Christianity. I think there are more people who look at the new life in Christ written out in you than they will in the old life that is written in the Scriptures. An infidel will use arguments to disprove the Bible, if you set it before him–but, if you do to others as you would that they should do to you. If you give of your bread to the poor and disperse to the needy, living like Jesus, speaking words of kindness and love. If you live honestly and uprightly in the world–he will say, “Well, I thought the Bible was all hypocrisy. But I cannot think so now, because there is Mr. So-and-So, see how he lives! I could believe my infidelity if it were not for him. The Bible certainly has an effect upon his life, and therefore I must believe it.”
 
And then how many souls may be converted by what some men are privileged to write and print. There is “Dr. Doddridge’s Rise and Progress of Religion.” Though I decidedly object to some things in it, I could wish that everybody had read that book, so many have been the conversions it has produced. I think it more honor to have written “Watt’s Psalms and Hymns,” than “Milton’s Paradise Lost,” and more glory to have written that book of old Wilcocks, “A Drop of Honey.” Or the tract that God has used so much–“The Sinner’s Friend”–than all the books of Homer. I value books for the good they may do to men’s souls.
 
Much as I respect the genius of Pope, or Dryden, or Burns, give me the simple lines of Cowper that God has used in bringing souls to Him. Oh, to think that we may write and print books which shall reach poor sinners' hearts! The other day my soul was gladdened exceedingly by an invitation from a pious woman to go and see her. She told me she had been ten years on her bed and had not been able to stir from it. “Nine years,” she said, “I was dark, and blind, and unthinking. But my husband brought me one of your sermons. I read it and God blessed it to the opening of my eyes. He converted my soul with it. And now, all glory to Him! I love His name!
 
“Each Sabbath morning,” she said, “I wait for your sermon. I live on it all the week as marrow and fatness to my spirit.” Ah, thought I, there is something to cheer the printers and all of us who labor in that good work. One good brother wrote to me this week, “Brother Spurgeon, keep your courage up. You are known in multitudes of households of England and you are loved, too. Though we cannot hear you, or see your living form, yet throughout our villages your sermons are scattered. And I know of cases of conversion from them, more than I can tell you.”
 
Another friend mentioned to me an instance of a clergyman of the Church of England, a canon of a cathedral who frequently preaches my sermons on the Sabbath–whether in the cathedral or not, I cannot say, but I hope he does. Oh, who can tell, when these things are printed what hearts they may reach, what good they may effect? Words that I spoke three weeks ago, eyes are now perusing, while tears are gushing from them as they read! “Glory be to God most high!”
 
But, after all, preaching is the ordained means for the salvation of sinners, and by this, ten times as many are brought to the Savior as by any other. Ah, my Friends, to have been the means of saving souls from death by preaching–what an honor. There is a young man who has not long commenced his ministerial career. When he enters the pulpit everybody notices what a deep solemnity there is upon him, beyond his years. His face is white and blanched by an unearthly solemnity. His body is shriveled up by his labor. Constant study and midnight lamp have worn him away–but when he speaks he utters wondrous words that lift the soul up to Heaven.
 
And the aged saint says, “Well! never did I go so near to Heaven as when I listened to his voice!” There comes in some young man who listens and criticizes his aspect. He thinks it is by no means such as to be desired–but he listens. One thought strikes him, then another. See you that man–he has been moral all his life long–but he has never been renewed. Now tears begin to flow down his cheeks. Just put your ear against his breast and you will hear him groan out, “God be merciful to me a sinner.” Ah, good reward for a withered frame or a ruined constitution!
 
Or, take another case. A man is preaching the Word of God. He is standing up to deliver his Master’s message and in steals some poor harlot. Such a case I knew not long ago. A poor harlot determined she would go and take her life on Blackfriars Bridge. Passing by these doors one Sunday night she thought she would step in and for the last time hear something that might prepare her to stand before her Maker. She forced herself into the aisle and she could not escape until I rose from the pulpit. The text was, “See you this woman?” I dwelt upon Mary Magdalene and her sins–her washing the Savior’s feet with her tears, and wiping them with the hair of her head.
 
There stood the woman–melted away with the thought that she should thus hear herself described and her own life painted. Oh, to think of saving a poor harlot from death, to deliver such an one from going down to the grave, and then, as God pleased, to save her soul from going down to Hell! Is it not worth ten thousand lives if we could sacrifice them all on the altar of God? When I thought of this text yesterday, I could only weep to think that God should have so favored me. Oh, Men and Women, how can you better spend your time and wealth than in the cause of the Redeemer? What holier enterprise can you engage in than this sacred one of saving souls from death and hiding a multitude of sins? This is a wealth that you can take with you–the wealth that has been acquired under God by having saved souls from death and covered a multitude of sins.
 
I know there are some now before the Throne who first wept the penitential tear in this house of prayer and who thanked God that they had listened to this voice. And methinks they have a tender and affectionate love still for him whom God honored thus. Minister of the Gospel, if you on earth are privileged to win souls, I think when you die those spirits will rejoice to be your guardian angels. They will say, “Father, that man is dying whom we love, may we go and watch him?” “Yes,” says God, “you may go, and carry Heaven with you.”
 
Down come the spirits, ministering angels and oh, how lovingly they look on us. They would, if they could, strike out the furrow from the forehead and take away the cold clammy sweat with their own blessed hands. They must not do it. But Oh, how tenderly they watch that suffering man who was made the means of doing good to their souls and when he opens his eyes to immortality he shall see them like guards around his bed and hear them say, “Come with us, thrice welcome, honored servant of God. Come with us.” And when he speeds his way upwards towards Heaven on strong wings of faith, these spirits who stand by him will clap their wings behind him and he will enter Heaven with many crowns upon his head, each of which he will delight to cast at the feet of Jesus. Oh, Brethren, if you turn a sinner from the error of his ways, remember you have saved a soul from death, and hidden a multitude of sins.
 
III. The APPLICATION I can only just mention. It is this–that he who is the means of the conversion of a sinner does, under God, “save a soul from death, and hide a multitude of sins.” Particular attention ought to be paid to backsliders. For in bringing backsliders into the Church there is as much honor to God as in bringing in sinners. “Brethren, if any of you do err from the Truth, and one convert him.” Alas! the poor backslider is often the most forgotten. A member of the church has disgraced his profession, the church excommunicated him and he was accounted “a heathen man and a publican.”
 
I know of men of good standing in the Gospel ministry who, ten years ago, fell into sin. And that is thrown in our teeth to this very day. Do you speak of them? You are at once informed, “Why, ten years ago they did so-and-so.” Brethren, Christian men ought to be ashamed of themselves for taking notice of such things so long afterwards. True, we may use more caution in our dealings. But to reproach a fallen Brother for what he did so long ago is contrary to the spirit of John, who went after Peter three days after he had denied his Master with oaths and curses.
 
Nowadays it is the fashion, if a man falls, to have nothing to do with him. Men say, “he is a bad fellow, we will not go after him.” Beloved, suppose he is the worst–is not that the reason why you should go most after him? Suppose he never was a child of God–suppose he never knew the Truth–is not that the greater reason why you should go after him? I do not understand your mawkish modesty, your excessive pride that won’t let you after the chief of sinners. The worse the case, the more is the reason why we should go.
 
But suppose the man is a child of God and you have cast him off–remember, he is your Brother. He is one with Christ as much as you are. He is justified, he has the same righteousness that you have. And if, when he has sinned, you despise him, then you despise his Master. Take heed! You yourself may be tempted and may one day fall. Like David, you may walk on the top of your house rather too high and you may see something which shall bring you to sin. Then what will you say, if the Brethren pass you by with a sneer and take no notice of you? Oh, if we have one backslider connected with our Church, let us take special care of him.
 
Don’t deal harshly with him. Remember you would have been a backslider, too, if it were not for the grace of God. I advise you, whenever you see professors living in sin to be very shy of them. But if after a time you see any sign of repentance, or if you do not, go and seek out the lost sheep of the house of Israel. For remember that if one of you do err from the Truth, and one convert him, let him remember, that “he who converts the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.”
 
“Backsliders, who feel your misery,” I will come after you one moment. Poor backslider, you were once a Christian. Do you hope you were? “No,” say you, “I believe I deceived myself and others. I was no child of God.” Well, if you did, let me tell you that if you will acknowledge that, God will forgive you. Suppose you did deceive the Church, you are not the first that did it. There are some members of this church, I fear, who have done so and we have not found them out. I tell you your case is not hopeless. That is not the unpardonable sin. Some who have tried to deceive the very elect have yet been delivered. And my Master says He is able to save to the uttermost (and you have not gone beyond the uttermost) all who come unto Him.
 
Come then, to His feet–cast yourself on His mercy. And though you did once enter His camp as a spy, He will not hang you up for it but will be glad to get you anyhow as a trophy of mercy. But if you were a child of God and can say honestly, “I know I did love Him and He loved me,” I tell you He loves you still. If you have gone ever so far astray, you are as much His child as ever. Though you have run away from your Father, come back, come back! He is your Father still. Think not He has unsheathed the sword to slay you. Say not, “He has cast me out of the Family.” He has not. His heart yearns for you now. My Father loves you! Come, then, to His feet and He will not even remind you of what you have done.
 
The prodigal was going to tell his Father all his sins and ask him to make him one of his hired servants, but the Father stopped his mouth. He let him say that he was not worthy to be called his son but he would not let him say, “make me as an hired servant.” Come back and your Father will receive you gladly. He will put His arms around you and kiss you with the kisses of His love! And He will say, “I have found this, My son that was lost. I have recovered this sheep that had gone astray.” My Father loved you without works, He justified you irrespective of them. You have no less merit now than you had then. Come and trust and believe in Him.
 
Lastly, you who believe you are not backsliders, if you are not saved, remember that a soul is saved from death and a multitude of sins hidden. Oh, my Friends, if I might but be a hundred-handed man to catch you all, I would love to be so. If anything I would say could win your souls–if by preaching here from now till midnight I might by any possibility capture some of you to the love of the Savior–I would do it. Some of you are speeding your way to Hell blindfolded. My Hearers, I do not deceive you, you are going to perdition as fast as time can carry you. Some of you are deceiving yourselves with the thought that you are righteous, and you are not so.
 
Many of you have had solemn warnings and have never been moved by them. You have admired the way in which the warning has been given but the thing itself has never entered your heart. Hundreds of you are without God and without Christ, strangers to the commonwealth of Israel–and may I not plead with you? Is a gloomy religious system to hold me captive and never let me speak? Why, poor Hearts, do you know your sad condition? Do you know that “God is angry with the wicked every day”? Do you know that “the way of transgressors is hard”? That “he that believes not is condemned already”? Has it never been told you that “he that believes not shall be damned”? And can you stand damnation? My Hearers could you make your bed in Hell? Could you lie down in the pit?
 
Do you think it would be an easy portion for your souls to be rocked on waves of flame forever, and to be tossed about with demons in the place where hope cannot come? You may smile now, but will not smile soon. God sends me as an ambassador now. But if you listen not to me, He will not send an ambassador next time, but an executioner. There will be no wooing words of mercy soon–the only exhortation you will hear will be the dull cold voice of death that shall say, “Come with me.” Then you will not be in the place where we sing God’s praises and where righteous prayers are daily offered. The only music you will hear will be the sighs of the damned, the shrieks of fiends and the yelling of the tormented.
 
O may God in His mercy snatch you as brands from the fire to be trophies of His grace throughout eternity. The way to be saved is to “renounce your works and ways with grief,” and fly to Jesus. And if now you are a conscience-stricken sinner, that is all I want. If you will confess that you are a sinner, that is all God requires of you and even that He gives you. Jesus Christ says, “Come unto Me all you that labor and are heavy laden, and I will give you rest.” Do you hear His wooing words? Will you turn from His sweet looks of mercy? Has His Cross no influence? Have His wounds no power to bring you to His feet? Ah, then what can I say? Only the arm of the Spirit, which is mightier than man, can make hard hearts melt and bow stubborn wills to the ground.
 
Sinners, if you confess your sins this morning, there is a Christ for you. You need not say, “Oh, that I knew where to find Him.” The Word is near you, on your lips, and in your heart. If you will with your heart believe and with your mouth confess the Lord Jesus, you shall be saved, for “he that believes and is baptized shall be saved. And he that believes not shall be damned.”
 
 
 

Proverbs 1:9

For they are a garland of grace on your head and a pendant around your neck.
Proverbs 1:9 Berean Standard Bible (BSB)
 
For they shall be an ornament of grace unto thy head, and chains about thy neck.
Proverbs 1:9 King James Bible (KJV)
 
For they will be like an elegant garland on your head, and like pendants around your neck.
Proverbs 1:9 New English Translation (NET)
 
For they are
This phrase refers back to the teachings and instructions mentioned in the preceding verse. In the Hebrew context, "they" signifies the wisdom and guidance imparted by parents or mentors. The emphasis is on the value of these teachings, which are not merely rules but are life-giving principles meant to guide one's path. The use of "they" underscores the collective wisdom of generations, passed down as a precious inheritance.
 
a garland of grace
The imagery of a "garland" in ancient Hebrew culture often symbolizes honor, victory, and celebration. Garlands were used in various ceremonies and were a sign of favor and blessing. The word "grace" here is translated from the Hebrew word "chen," which conveys beauty, favor, and elegance. Together, the phrase suggests that wisdom and instruction adorn one's life with beauty and honor, much like a victor's wreath. It implies that living by these teachings brings a sense of dignity and divine favor.
 
on your head
The head is often seen as the seat of thought and decision-making. In biblical symbolism, adorning the head signifies the elevation of one's status and the bestowal of honor. By placing the garland "on your head," the verse emphasizes that wisdom should crown our thoughts and decisions, guiding us in righteousness and integrity. It is a call to let divine wisdom be the foremost influence in our lives.
 
and a pendant
A "pendant" in ancient times was not only a piece of jewelry but also a symbol of identity and status. It often carried inscriptions or symbols that represented one's beliefs or affiliations. In this context, the pendant represents the visible manifestation of wisdom in one's life. It is a reminder that the teachings we embrace should be evident in our actions and character, much like a pendant is visible to all.
 
around your neck
The neck, in biblical literature, often symbolizes strength and will. To wear something "around your neck" suggests that it is close to your heart and central to your being. This phrase indicates that wisdom should not only be an external adornment but also an internal conviction. It should be so integral to our lives that it becomes part of our identity, influencing our choices and interactions with others.
 
Berean Study Bible
 
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Context: The Book of Proverbs is known for its wisdom literature, offering practical advice for living a righteous life. This verse is part of the opening chapter where wisdom is personified, calling out to the young.
 
Meaning of "Instruction" and "Law":
 
Instruction of thy father: This refers to the teachings, guidance, and wisdom passed down by one's father or parental figure.
 
Law of thy mother: This includes the rules, moral guidance, and nurturing advice from one's mother. Together, these represent the dual parental guidance that shapes one's character and behavior.
 
Ornament of Grace:
The phrase "an ornament of grace" symbolizes how wisdom and obedience to parental advice enhance one's life, making it beautiful and honorable. Just as an ornament decorates and adds value, the wisdom from parents adds grace and dignity to one's life.
 
Chains About Thy Neck:
Chains or garlands in ancient times were often signs of celebration, honor, or beauty. Here, they metaphorically represent how following parental guidance leads to a life adorned with virtues like honor, integrity, and respect, much like wearing beautiful jewelry.
 
Cultural Symbolism:
In many ancient cultures, including Jewish culture from which Proverbs comes, wearing ornaments or chains was both ornamental and symbolic, often indicating status or celebration. Here, it symbolizes the beauty and richness of a life lived wisely.
 
Spiritual Interpretation:
Beyond the literal, this can also be seen as a metaphor for how divine wisdom or adherence to God's laws adorns a person spiritually, making them stand out in moral and ethical beauty.
 
In summary, Proverbs 1:9 encourages the listener to value and adhere to the teachings of their parents because this obedience and wisdom will not only guide them but also enhance their life with grace and honor, much like fine jewelry enhances one's appearance. It's a poetic way to emphasize the value of wisdom and moral instruction in one's life.
 
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For they shall be an ornament of grace unto thy head,.... The instructions and laws of parents being attended unto and obeyed by children, render them more lovely and amiable than any beautiful ornament whatever that can be put upon their heads;
 
and chains about thy neck; be that unto them as chains of gold are to the neck, beautify and adorn them; so good works, done in obedience to God and parents, are ornaments of great price, and preferable to any outward adorning whatever; see 1Ti_2:9. The allusions are unto, and the metaphors taken from, those things which are most pleasing and acceptable to children, as fine top knots and golden chains.
 
John Gill’s Exposition of the Bible
 
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The blessing, the benefit that comes to the child for listening to the instruction from their father, and not forsaking the teaching of their mother, is that it will become a garland of grace on their head. The garland went to the winner, the champion, the victor, who has become a gracious and charming person, someone others like to be around, someone who is not considered to be a fool.
 
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Cross References:
 
Isaiah 61:3
to console the mourners in Zion—to give them a crown of beauty for ashes, the oil of joy for mourning, and a garment of praise for a spirit of despair. So they will be called oaks of righteousness, the planting of the LORD, that He may be glorified.
 
1 Corinthians 9:25
Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.
 
2 Timothy 4:8
From now on there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but to all who crave His appearing.
 
 

John 1:7

 

Berean Standard Bible
He came as a witness to testify about the Light, so that through him everyone might believe.
 
King James Bible
The same came for a witness, to bear witness of the Light, that all men through him might believe.
 
NET Bible
He came as a witness to testify about the light, so that everyone might believe through him.
 
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Study Bible:
 
He came as a witness
The phrase "He came as a witness" refers to John the Baptist, whose role was divinely appointed. The Greek word for "witness" is "martyria," which implies not just a passive observer but an active testifier. In the historical context, a witness was someone who provided credible testimony, often at great personal risk. John the Baptist's life exemplified this as he boldly proclaimed the coming of Jesus, the Messiah, even when it led to his imprisonment and eventual martyrdom. His role as a witness underscores the importance of personal testimony in the Christian faith, encouraging believers to share their experiences of Christ with others.
 
to testify about the Light
The Greek word for "testify" is "martyreō," which means to bear witness or give evidence. John the Baptist's mission was to point others to "the Light," which is a metaphor for Jesus Christ. In the biblical context, light symbolizes truth, purity, and divine revelation. The use of "Light" here connects to the creation narrative in Genesis, where God said, "Let there be light." Jesus, as the Light, represents the new creation and the ultimate revelation of God's truth to humanity. John's testimony about the Light was crucial in preparing the hearts of the people to receive Jesus.
 
so that through him
The phrase "so that through him" indicates the purpose of John's testimony. The Greek preposition "dia" (through) suggests a channel or means by which something is accomplished. John the Baptist was the conduit through which people were introduced to Jesus. This highlights the importance of human agency in God's plan of salvation. While God is sovereign, He often chooses to work through individuals to accomplish His purposes. John's life serves as a model for believers, demonstrating how one's life and testimony can be used by God to lead others to faith.
 
everyone might believe
The word "everyone" (Greek: "pantes") emphasizes the universal scope of the Gospel. The message of Jesus is not limited to a specific group but is available to all people, regardless of their background or status. The verb "might believe" (Greek: "pisteuō") is in the subjunctive mood, indicating potential or possibility. It suggests that belief is a personal choice and response to the testimony of the Light. In the historical context, belief was not merely intellectual assent but involved trust and commitment. This phrase encapsulates the heart of the Gospel message: that through the testimony of faithful witnesses, all people have the opportunity to come to faith in Jesus Christ.
 
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He: This refers to John the Baptist, who is introduced in the verses preceding and following this one.
A Witness: John the Baptist's role is described as that of a witness. In this context, a witness is someone who testifies to the truth, particularly about spiritual realities or events.
 
To Bear Witness About the Light: The "light" here symbolizes Jesus Christ, who is described in the Gospel of John as the "true light, which gives light to everyone" (John 1:9). John the Baptist's mission was to testify to the coming of Jesus, to prepare the way for him, and to announce his identity as the Messiah.
 
That All Might Believe Through Him: The purpose of John's testimony is evangelistic; it's meant to lead people to faith in Jesus. The phrase "through him" indicates that through John's witness, people would come to believe in Jesus, the light of the world.
 
In theological terms:
 
Christological Focus: This verse underscores the Christological theme of the Gospel of John where Jesus is presented as the light, the life, and the embodiment of divine truth.
 
Role of Testimony: It also highlights the importance of testimony or witness in Christian faith. The act of witnessing is seen as a crucial means by which faith is spread and confirmed in others.
 
Salvation and Belief: The ultimate aim of John's witness is to bring people to salvation through belief in Jesus. This aligns with the broader message of the New Testament where faith in Christ is central to Christian doctrine.
 
Culturally and historically, this passage situates John the Baptist within the Jewish prophetic tradition, where his role is akin to that of the Old Testament prophets who called people to repentance and pointed towards God's actions in history.
 
This understanding of John 1:7 is consistent across many Christian denominations, though interpretations might slightly vary based on theological nuances or traditions within Christianity.
 
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John Gill’s Exposition of the Bible:
 
The same came for a witness,.... The end of his being sent, and the design of his coming were,
 
to bear witness of the light: by which is meant, not the light of nature, or reason; nor the light of the Gospel: but Christ himself, the author of light, natural, spiritual, and eternal. This was one of the names of the Messiah with the Jews; of whom they say (u), נהירא שמו, "light is his name"; as it is said in Dan_2:22 and the light dwelleth with him; on which they have (w) elsewhere this gloss, this is the King Messiah; and so they interpret Psa_43:3 of him (x). Philo the Jew often speaks of the Logos, or word, as light, and calls him the intelligible light; the universal light, the most perfect light; represents him as full of divine light; and says, he is called the sun (y). Now John came to bear a testimony to him, as he did; of which an account is given in this chapter, very largely, and elsewhere; as that he testified of his existence before his incarnation; of his being with the Father, and in his bosom: of his deity and divine sonship; of his being the Messiah; of the fulness of grace that was in him; of his incarnation and satisfaction; of his descent from heaven; and of his relation to his church, as in Jhn_1:15 the end of which witness was,
 
that all men through him might believe; that is, that the Jews, to whom he preached, might, through his testimony, believe that Jesus was the light, and true Messiah; for these words are to be taken in a limited sense, and not to be extended, to every individual of mankind; since millions were dead before John began his testimony, and multitudes then in being, and since, whom it never reached: nor can it design more than the Jews, to whom alone he bore witness of Christ; and the faith which he taught, and required by his testimony, was an assent unto him as the Messiah; though the preaching of the Gospel is a means of true spiritual faith in Christ; and doubtless it was so to many, as preached by John: it points out the object of faith, and encourages souls to believe in Christ; and hence, Gospel ministers are instruments by whom ethers believe; and faith comes by hearing, and hearing by the word of God; and then is it, considerable end of the Gospel ministry answered,
 
(u) Echa Rabbati, fol. 50. 2. (w) Bereshit Rabba, fol. 1. 3. (x) Jarchi in ib. (y) De Maudi Opificio, p. 6. De Allegor. l. 2. p. 80. & de Somniis, p. 576, 578.
 
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Cross References:
 
1 John 1:5-7
And this is the message we have heard from Him and announce to you: God is light, and in Him there is no darkness at all. If we say we have fellowship with Him yet walk in the darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.
 
2 Corinthians 4:4-6
The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. 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.
 
Isaiah 60:1-3
Arise, shine, for your light has come, and the glory of the LORD rises upon you. / For behold, darkness covers the earth, and thick darkness is over the peoples; but the LORD will rise upon you, and His glory will appear over you. / Nations will come to your light, and kings to the brightness of your dawn.
 

Psalm 2:2

Berean Standard Bible
The kings of the earth take their stand and the rulers gather together, against the LORD and against His Anointed One:
 
King James Bible
The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
 
NET Bible
The kings of the earth form a united front; the rulers collaborate against the LORD and his anointed king.
 
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Study Bible:
 
The kings of the earth
This phrase refers to the earthly rulers and leaders who hold power and authority over nations. In the Hebrew text, the word for "kings" is "מַלְכֵי" (malkhei), which denotes those who have dominion and governance. Historically, kings were seen as the ultimate human authority, often believed to be divinely appointed. In the context of Psalm 2, these kings represent the secular powers that stand in opposition to God's divine rule. The phrase underscores the futility of earthly power when it is set against the sovereignty of God.
 
take their stand
The Hebrew word "יִתְיַצָּבוּ" (yityatzvu) is used here, meaning to position oneself or to stand firm. This conveys a sense of deliberate opposition and defiance. The imagery is of rulers who are not merely passive in their resistance but are actively positioning themselves against God's anointed. This act of taking a stand is symbolic of rebellion and highlights the tension between human authority and divine will.
 
and the rulers
The term "רֹזְנִים" (roz'nim) refers to those who hold significant power and influence, often used interchangeably with princes or governors. These are individuals who, alongside kings, wield authority and are complicit in the collective rebellion against God. The inclusion of both kings and rulers emphasizes the widespread nature of this opposition, suggesting a united front of worldly powers against divine authority.
 
gather together
The Hebrew word "נֽוֹסְדוּ" (nos'du) implies a coming together or assembling with a purpose. This gathering is not accidental but intentional, indicating a conspiracy or alliance. Historically, such gatherings were often for strategic planning or warfare. In the context of Psalm 2, it suggests a concerted effort by the world's powers to challenge God's plan, highlighting the unity of opposition against the divine.
 
against the LORD
The use of "לַיהוָה" (laYHWH) here is significant, as it directly names the God of Israel, the covenant-keeping God. This is not a generic rebellion against a deity but a specific defiance against the Creator and Sustainer of the universe. The phrase underscores the audacity and futility of opposing the One who is sovereign over all creation. It serves as a reminder of the ultimate authority and power of God, against whom no earthly power can prevail.
 
and against His Anointed One
The term "מְשִׁיחוֹ" (meshicho) refers to the "Anointed One," which in Hebrew tradition is the Messiah. This is a prophetic reference to Jesus Christ, the ultimate fulfillment of God's promise of a Savior. The anointing signifies being chosen and empowered by God for a specific purpose. In the historical context, kings and priests were anointed as a sign of their divine appointment. Here, the opposition is not only against God but also against His chosen Messiah, highlighting the spiritual battle between the forces of darkness and the light of Christ. This phrase serves as a powerful reminder of the centrality of Christ in God's redemptive plan and the ultimate victory of His kingdom.
 
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Kings of the earth and rulers: This refers to the political and secular leaders of various nations or regions. The imagery suggests a coalition or conspiracy among these leaders.
 
Set themselves and take counsel together: These phrases denote an active, deliberate opposition. They are not just passively disagreeing but are organizing or conspiring against something or someone.
 
Against the Lord: This signifies opposition to God or divine authority. In the context of the psalm, this opposition is framed as resistance against divine will or divine law.
 
Against his anointed: The term "anointed" here (in Hebrew, "mashiach" or "Messiah") refers to a person chosen by God for a special task, often with royal or religious significance. In Christian interpretation, this is often seen as a prophecy or reference to Jesus Christ, but historically, it could also refer to David or other anointed kings of Israel.
 
Saying: The verse ends with this, leading into the next verse where the actual words of the opposition are given, which is essentially a rejection of divine authority and an assertion of their own autonomy or rebellion.
 
The theological implications of this verse include:
 
Conflict between divine and human authority: It underscores a theme common in scripture where human rulers or powers often stand in opposition to God's plans or chosen ones.
 
Messianic expectation: For Christians, this psalm is prophetic, pointing to the rejection Jesus would face from political and religious leaders, culminating in events like the crucifixion.
 
God's sovereignty: Despite the plotting of human leaders, the psalm goes on to affirm God's ultimate control and the triumph of His anointed one.
 
This verse, therefore, serves as a commentary on the human condition, political power, and the inevitable clash between earthly and divine governance, emphasizing the belief in God's ultimate authority and the eventual vindication of His chosen.
 
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John Gill’s Exposition of the Bible:
 
The kings of the earth set themselves,.... Rose and stood up in great wrath and fury, and presented themselves in an hostile manner, and opposed the Messiah: as Herod the great, king of Judea, who very early bestirred himself, and sought to take away the life of Jesus in his infancy; and Herod Antipas, tetrarch of Galilee, who is called a king, Mrk_6:14; who with his men of war mocked him, and set him at nought; and Pontius Pilate, the governor of Judea, who represented the Roman emperor, and condemned him to death, Mat_27:26; and all the kings of the earth ever since, who ever persecuted Christ in his members, and have set themselves with all their might to hinder the spread of his Gospel and the enlargement of his interest;
 
and the rulers take counsel together; as did the Jewish sanhedrim, the great court of judicature among the Jews, the members of which were the rulers of the people, who frequently met together and consulted to take away the life of Christ: though it may also include all other governors and magistrates who have entered into schemes
 
against the Lord, and against his Anointed, or Messiah, Christ: by "the Lord", or Jehovah, which is the great, the glorious, and incommunicable name of God, and is expressive of his eternal being and self-existence, and of his being the fountain of essence to all creatures, is meant God the Father; since he is distinguished from his Son, the Messiah, his anointed One, as Messiah and Christ signify; and who is so called, because he is anointed by God with the Holy Ghost, without measure, to the office of the Mediator, Prophet, Priest, and King; from whom the saints receive the anointing, which teacheth all things, and every grace of the Spirit in measure; and who, after his name, are called Christians. This name of the promised Redeemer was well known among the Jews, Jhn_1:41; and which they took from this passage, and from some others;
 
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Cross References:
 
Acts 4:25-26
You spoke by the Holy Spirit through the mouth of Your servant, our father David: ‘Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’
 
Revelation 19:19
Then I saw the beast and the kings of the earth with their armies assembled to wage war against the One seated on the horse, and against His army.
 
Mark 15:1
Early in the morning, the chief priests, elders, scribes, and the whole Sanhedrin devised a plan. They bound Jesus, led Him away, and handed Him over to Pilate.