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Righteousness means God cannot deviate from what is right and just—He is the eternal standard of moral perfection.
Some approached without special interest, moved merely by custom.
When you restrain prayer before God, you act in opposition to your own conscience and confession of what is right.
Yet the passage reveals profound truth about Elohim's character toward those who trust Him genuinely.
Spurgeon identifies three compelling reasons woven into Scripture's wonderful character.
Repentance (*metanoia*—a turning around of the mind) in Scripture holds three distinct meanings.
The fear of God operates as a restraining influence upon the heart.
Higher counsels than ours govern the issues of human conduct.
Instead, the king maintained studied silence—he did not send word to the prophet of his triumph.
Our Lord justifies His parabolic teaching method on the principle that immediate revelation is not always desirable.
The Hebrew Christians, like wilderness Israelites, were offered the gospel and eternal rest, yet required active faith to obtain it.
Moses' honesty is remarkable—he records the magicians' genuine successes in their experiments, lending credibility to the account.
Spurgeon observes that David's sons could never claim ignorance of their obligation.
Wickedness and peace are mutually destructive terms—not because God arbitrarily withholds peace, but because wickedness itself is incompatible with it.
Righteousness most effectually answers the end and design of government itself.
The believer's expectation rests not upon the shifting sands of human opinion or circumstance, but upon the immovable promises of Adonai.
The Psalmist's cry, "Let me not be put to shame" (Psalm 25:2), rests upon confidence that those who wait upon Jehovah will not be abandoned.
We may lawfully wish for one another extended years; this desire is no infirmity.
The Lord does not merely turn away; He *releases Himself* (*aphistemi*), detaches Himself, shakes off an encumbrance without righteousness.
First, it suggests the true measure of workers in the Church's progress.
The impulse to adorn ourselves belongs distinctly to human nature, yet moral qualities constitute the truest adornments of any person.
Ecclesiastes 1:26 declares that God gives wisdom, knowledge, and joy to those who find favour in His sight. But what constitutes genuine goodness before Elohim? A man may esteem himself righteous, yet remain spiritually hollow. Society may celebrate him as...
Where the Old Testament says *pistis* (trust), the New Testament says *faith*—yet they describe the same essential act.
Yet before presenting the king, he made one final appeal to the people—a last attempt, 'all but hopeless,' to persuade them to abandon their rebellious desire for monarchy.