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10,045 illustrations — Lessons from history, biography, and world events
Achan's sin was not mere theft; it was *maʿal* (breach of trust), that treacherous departure from God described throughout the Pentateuch.
SermonWise.ai generates complete sermon outlines for any passage across 17 theological traditions.
The passage presents three critical pieces of this celestial armour, each representing a facet of God's redemptive nature.
First, they are grounded in a faithful covenant *diatheke*—a binding agreement sealed by Yahweh Himself, not dependent upon the wavering heart of man.
First, he worketh righteousness—not confined to manual, commercial, or professional spheres alone, but in all his labors rectitude governs him, not expediency.
Nor does the Holy Spirit's operation supersede human effort; rather, it excites it.
The psalmist does not approach Elohim *God* as a stranger, but as one who recalls the covenant promises, the mercies of yesterday, the deliverances already granted.
Human nature is marred, life is gnarled and twisted—a realm of broken columns, snapped friendships, and strained relationships.
First comes *pistis* (faith): "I trust." The believer who has grasped God's Word does not cower before accusation.
The Biblical Illustrator (1887) unpacks four essential truths from this revelation: First, Christ is true God, equal in essence, power, and glory with the Father.
The Almighty does not merely tolerate the godly; He loves them as His dearest friends, entrusting them with His very secrets.
God does not pronounce judgment until men have first abused His benevolence and provoked His intervention.
First, we come into actual contact with sin, imaged in the corruption of death itself.
The striking truth Maclaren unveils is this: Jesus Christ performed a resurrection not to authenticate His divinity, but simply to comfort a desolate woman.
If Adonai values our salvation so deeply, why does He withhold His hand and permit our enemies to rage?
The principle rests on two foundations: love to Christ involving obedience to His word, and living not unto ourselves but unto God and for others' welfare.
The Risen Lord commands him plainly: "Get quickly out of Jerusalem"—a sentence heavy with tragedy, for it meant abandoning the nation he loved.
The Latin maxim *Dictum factum*—said, done—captures the absolute nature of divine speech.
Matthew Henry observed this pattern with precision: first, David gives glory to God—'Blessed art thou, O LORD'—and second, he asks grace from God.
Christ presents a paradox: the disciples are clean, yet they require continual cleansing.
Exell's Victorian analysis of Ezekiel 14:26 unfolds the promise "And ye shall eat in plenty" across eight spiritual dimensions: satiation of body, contentment with portion, the capacity to eat, and supremely, the enjoyment of Elohim as our God in Christ.
Consider how easily stubble kindles when fully dry.
Christ teaches that "sufficient unto the day is the evil thereof"—Matthew 6:34—grounding our freedom from anxiety in three essential truths.
Spurgeon reminds us that even in eternity, when the Son reclined in the Father's blessed bosom, His delights were with the sons of men.
Spurgeon, drawing from Henry Kollock's insight, urges us to imitate this practice: do not yield to formless grief, but cite your soul to account.