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The juxtaposition reveals the animating principle of New Testament morality itself: devotion to God is the indispensable basis of all practical helpfulness to man, and conversely, practical helpfulness to man is the expression and manifestation of devotion to God.
This passage is prophetic of Christ, to whom "the path of life" was first opened.
When danger surrounds us, our fear knows no bounds—we sense the full weight of our peril.
God's purpose is explicit: "God hath sent His Son into the world, that the world through Him might be saved." Yet formidable obstacles obscure this gracious design.
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...
Our confidence in missionary labor rests entirely upon the prophecies of God's Word declaring it His will.
Maclaren observes that the repetition is not accidental.
The tabernacle in which our soul dwells is a most frail and complicated machine.
First, as an intellectual gift, the Scriptures answer mankind's deepest inquiries about the origin and history of the world in ways that satisfy the reasoning mind.
The Holy Spirit recorded a mystery of consolation: healing came through the *pistis* (faith) of others.
Within twenty-four hours of His crucifixion—knowing the agony and baptism of sorrow awaiting Him—not one word escaped His lips concerning His personal pain.
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.
His enemies declared, "There is no help for him in God," when Absalom's rebellion consumed his house—the very judgment God had threatened after David's own transgression.
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.
The margin reads, "Set your heart to her bulwarks." This is no passing glance or negligent inspection; it demands wholehearted attention and deliberate investigation.
Yet Spurgeon's commentator, John Field, clarifies what this plea was *not*: it was no prayer *to* David, nor did it suggest the dead saints intercede for us.
The Greek word *parakletos* means 'one who is summoned to the side of another'—a Champion clad in celestial armour, dispatched directly from God's throne.
This covenant embraced three distinct circles of blessing.
In Gethsemane He prayed for Himself with agitation and struggle: 'If it be possible, let this cup pass from Me.' Yet here in the High-priestly prayer, His voice carries 'calm serenity and confident assurance.' The difference is this: in Gethsemane,...
Spurgeon identifies four critical matters that constitute our main concern in prayer.
These heresy-hunters positioned themselves apart from the crowd at Peter's house, near enough to observe but far enough to demonstrate their separation from what they deemed vulgar enthusiasm.
Yet understand: there is no opposition between Christ and His people requiring conquest.
The Greek word *skolops* suggests not a splinter but one of those hideous stakes used in ancient impalement—Paul describes himself as "quivering upon that tremendous torture." This is no minor inconvenience but a piercing affliction from God's own hand.
The Ethiopian eunuch reading Isaiah aloud in his chariot (Acts 8:28) exemplifies Oriental custom that differs markedly from Western practice. As Professor I. H. Hall observed, Eastern peoples study sacred books aloud, rehearse lessons aloud, and read with continuous vocalization—a...