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The prohibition is not against reasonable foresight, but against anxious foreboding, that wretched state in which a man is 'rent asunder' by care.
Thirty years later, when Jesus began His ministry, the wonder seemed utterly forgotten.
Here stood a cup-bearer in the Persian court of Artaxerxes at Shushan, a man whose position required such intimate access to power that he could omit the king's name from his record—assuming every reader knew his magnitude.
The prophet employs visceral imagery: nations flung into the press like ripe grapes, their life-blood spattering upon His garments as He stands knee-deep in the vat, fiercely trampling them to ruin.
The promise "My God shall supply all your need" (Philippians 4:19) stretches across Old Testament pledges: "They that seek the Lord shall not want any good thing" and "No good thing will He withhold from them that walk uprightly." Yet...
Why should not the seekers of Jesus fear?
Canon Liddon identified three marks of our Lord's words: the divine authority that speaks through them, their elevation above earthly discourse, and their awful depth that pierces the soul.
Proverbs 4:25 commands us to keep our eyes "right on" and our eyelids "straight before thee." The wise man, whom commentators identify as Solomon, exhorts careful stewardship of every faculty—each member of our nature requires vigilant guardianship lest any become...
He invoked the risen Jesus directly: "Lord Jesus, receive my spirit." This prayer reveals a cardinal truth that transcends doctrinal assertion—it emerges from the believer's lived experience.
Our confidence in missionary labor rests entirely upon the prophecies of God's Word declaring it His will.
This is no mere sentiment, but the living testimony of regeneration itself.
It is insufficient to cherish conviction privately or confess only to sympathetic friends.
The Biblical Illustrator identifies four root causes of such backsliding: opposition and fear from religion's enemies; worldly conformity that erodes conviction; self-confidence in spiritual attainments; and neglect of private devotional duties.
Yet he frames this through prophecy—Isaiah foretold both the sending and the incredulity.
He names it twice in his opening movement (verses 1 and 4), and again when addressing the Corinthians themselves (verses 6-7).
First, the antecedents of healing: the diseased recognized their condition, felt genuine anxiety for restoration, and positioned themselves in the right place—near the Lord.
First, its nature: deliverance FROM the guilt of sin, the power of sin, and the punishment of sin; deliverance TO acceptance with God, conquest of evil, and Heaven itself.
This narrative reveals the desperate calculus of faith.
Upon this eternal, self-existent fidelity we can repose with safety.
Writing approximately thirty years after the event itself, Paul enumerates five distinct appearances of the risen Christ, including His manifestation to James, which aligns with the *Gospel of the Hebrews* and demonstrates an independent historical source.
This ancient adversary possesses characteristics we must understand clearly.
The Jews employed the pipe (*aulos*) for both marriages and funerals—music for joy and mourning alike.
To pray is to *ask* (*aiteo*) of God; the more childlike the asking, the better.
Acts 3:14 records their speechlessness: they "could say nothing against it." The miracle's reality was incontrovertible; the man stood before them whole.