We go through the dark tunnel of death and emerge into the light of immortality. We do not die, we do but sleep to wake in glory. Death is not the house but the porch, not the goal but the passage to it. The dying article is called a valley. The storm breaks on the mountain, but the valley is the place of quietude, and thus full often the last days of the Christian are the most peaceful of his whole career; the mountain is bleak and bare, but the valley is rich with golden sheaves, and many a saint has reaped more joy and knowledge when he came to die than he ever knew while he lived.
And, then, it is not "the valley of death," but "the valley of the shadow of death," for death in its substance has been removed, and only the shadow of it remains. Some one has said that when there is a shadow there must be light somewhere, and so there is. Death stands by the side of the highway in which we have to travel, and the light of heaven shining upon him throws a shadow across our path; let us then rejoice that there is a light beyond. Nobody is afraid of a shadow, for a shadow cannot stop a man's pathway even for a moment. The shadow of a dog cannot bite; the shadow of a sword cannot kill; the shadow of death cannot destroy us.
Let us not, therefore, be afraid. The worst evils of life are those which do not exist except in our imagination. If we had no troubles but real troubles, we should not have a tenth part of our present sorrows. We feel a thousand deaths in fearing one, but the psalmist was cured of the disease of fearing.
I have perfect comfort and absolute security, for thou art with me. The rod of Jesse shall still be over me as the sovereign succour of my soul. Many persons profess to receive much comfort from the hope that they shall not die. Certainly there will be some who will be "alive and remain" at the coming of the Lord, but is there so very much of advantage in such an escape from death as to make it the object of Christian desire? A wise man might prefer of the two to die, for those who shall not die, but who "shall be caught up together with the Lord in the air," will be losers rather than gainers.
They will lose that actual fellowship with Christ in the tomb which dying saints will have, and we are expressly told that they shall have no preference beyond those who are asleep. Let us be of Paul's mind when he said that "To die is gain," and think of "departing to be with Christ, which is far better. He would not be like his Lord if he had not. If we were without enemies we might fear that we were not the friends of God, for the friendship of the world is enmity to God. Yet see the quietude of the godly man in spite of, and in the sight of, his enemies. How refreshing is his calm bravery!
Nothing is hurried, there is no confusion, no disturbance, the enemy is at the door, and yet God prepares a table, and the Christian sits down and eats as if everything were in perfect peace. Every Christian is a priest, but he cannot execute the priestly office without unction, and hence we must go day by day to God the Holy Ghost, that we may have our heads anointed with oil. A priest without oil misses the chief qualification for his office, and the Christian priest lacks his chief fitness for service when he is devoid of new grace from on high.
A poor man may say this as well as those in higher circumstances. Whereas a man may be ever so wealthy, but if he be discontented his cup cannot run over; it is cracked and leaks. Content is the philosopher's stone which turns all it touches into gold; happy is he who has found it. Content is more than a kingdom, it is another word for happiness. This sentence may be read, " only goodness and mercy," for there shall be unmingled mercy in our history. These twin guardian angels will always be with me at my back and my beck. Just as when great princes go abroad they must not go unattended, so it is with the believer.
Goodness and mercy follow him always—" all the days of his life "—the black days as well as the bright days, the days of fasting as well as the days of feasting, the dreary days of winter as well as the bright days of summer. Goodness supplies our needs, and mercy blots out our sins.
It is but a moment's opening of his soul; but, as when one, walking the winter street sees the door opened for some one to enter, and the red light streams a moment forth, and the forms of gay children are running to greet the comer, and genial music sounds, though the door shuts and leaves the night black, yet it cannot shut back again all that the eyes, the ear, the heart, and the imagination have seen—so in this Psalm, though it is but a moment's opening of the soul, are emitted truths of peace and consolation that will never be absent from the world.
The twenty-third Psalm is the nightingale of the Psalms. It is small, of a homely feather, singing shyly out of obscurity; but, oh! Blessed be the day on which that Psalm was born! What would you say of a pilgrim commissioned of God to travel up and down the earth singing a strange melody, which, when one heard, caused him to forget whatever sorrows he had? And so the singing angel goes on his way through all lands, singing in the language of every nation, driving away trouble by the pulses of the air which his tongue moves with divine power.
Behold just such an one! This pilgrim God has sent to speak in every language on the globe. It has charmed more griefs to rest than all the philosophy of the world. It has remanded to their dungeon more felon thoughts, more black doubts, more thieving sorrows, than there are sands on the sea-shore. It has comforted the noble host of the poor.
It has sung courage to the army of the disappointed. It has poured balm and consolation into the heart of the sick, of captives in dungeons, of widows in their pinching griefs, of orphans in their loneliness. Dying soldiers have died easier as it was read to them; ghastly hospitals have been illuminated; it has visited the prisoner, and broken his chains, and, like Peter's angel, led him forth in imagination, and sung him back to his home again. It has made the dying Christian slave freer than his master, and consoled those whom, dying, he left behind mourning, not so much that he was gone, as because they were left behind, and could not go too.
Nor is its work done. It will go singing to your children and my children, and to their children, through all the generations of time; nor will it fold its wings till the last pilgrim is safe, and time ended; and then it shall fly back to the bosom of God, whence it issued, and sound on, mingled with all those sounds of celestial joy which make heaven musical for ever. Est Psalmis honorabilis , saith Aben-ezra; it is a noble Psalm, written and sung by David, not when he fled into the forest of Hareth 1 Samuel The Jews at this day use for most part to repeat this Psalm after they are sat down to meat.
This twenty-third may be compared to the fairest flowers that grew around it. The former has even been likened to the sun amidst the stars—surely this is like the richest of the constellations, even the Pleiades themselves! Such should remember that David, though he lived long, never wrote but one twenty-third Psalm.
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Some of his odes do indeed express as lively a faith as this, and faith can walk in darkness. But where else do we find a whole Psalm expressive of personal confidence, joy, and triumph, from beginning to end? God's people have their seasons of darkness and their times of rejoicing. David himself having sometimes been a shepherd, as himself confesseth when he saith, "he took David from the sheepfold from following the sheep," etc. Whatsoever David was to his flock— watchful over them, careful to defend them from the lion and the bear, and whatsoever thing else might annoy them, careful of their pasturage and watering, etc.
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The doctrine is plain; the reasons are, first, because true grace makes no object amiss to gather some gracious instruction: And secondly, it must needs be so, for such are guided by God's Spirit, and therefore are directed to a spiritual use of all things. Satan deals seemingly sweet, that he may draw you into sin, but in the end he will be really bitter to you. Christ, indeed, is seemingly bitter to keep you from sin, hedging up your way with thorns.
But he will be really sweet if you come into his flock, even notwithstanding your sins. Thou lookest into Christ's fold, and thou seest it hedged and fenced all about to keep you in from sin, and this keeps thee from entering; but, oh! Christ, indeed, is unwilling that any of his should wander, and if they be unwilling too, it's well. And if they wander he'll fetch them in, it may be with his shepherd's dog some affliction ; but he'll not be, as we say, dogged himself.
No, he is and will be sweet. It may be, Satan smiles, and is pleasant to you while you sin; but know, he'll be bitter in the end. He that sings syren-like now, will devour lion-like at last. He'll torment you and vex you, and be burning and bitterness to you. O come in therefore to Jesus Christ; let him be now the shepherd of thy soul.
And know then, he'll be sweet in endeavouring to keep thee from sin before thou commit it; and he'll be sweet in delivering thee from sin after thou hast committed it. O that this thought—that Jesus Christ is sweet in his carriage unto all his members, unto all his flock, especially the sinning ones, might persuade the hearts of some sinners to come in unto his fold. Verse 1 first clause.
The word comprehendeth all duties of a good herd, as together feeding, guiding, governing, and defending his flock. The same thing is affirmed of Christ, or rather indeed Christ affirmeth the same thing of himself, "I know them, and they follow me.
What does it mean that God 'restores my soul'? How can God restore my soul?
Yea, doubtless, he that hath numbered the stars, and calleth them all by their names, yea, the very hairs of our head, taketh special notice of his own children, "the sheep of his pasture," that they may be provided for and protected from all danger. Secondly, a good shepherd must have skill in the pasturing of his sheep, and in bringing them into such fruitful ground, as they may battle and thrive upon: Thirdly, a good shepherd, knowing the straying nature of his sheep, is so much the more diligent to watch over them, and if at any time they go astray, he brings them back again.
This is the Lord's merciful dealing towards poor wandering souls Fourthly, a good shepherd must have will to feed his sheep according to his skill: How earnest is Christ with Peter, to "feed his sheep," urging him unto it three several times! Fifthly, a good shepherd is provided to defend his flock The Lord is every way provided for the safety and defence of his sheep, as David confesseth in this Psalm verse 4 , " Thy rod and thy staff they comfort me. Sixthly, it is the property of a good shepherd, that if any of his sheep be weak and feeble, or his lambs young, for their safety and recovery he will bear them in his arms.
The Lord is not wanting to us herein. And lastly, it is the property of a good shepherd to rejoice when the strayed sheep is brought home. The Lord doth thus rejoice at the conversion of a sinner. I saw him lame one just now. Not altogether unlike the good Shepherd. Indeed I never ride over these hills, clothed with flocks, without meditating upon this delightful theme. Our Saviour says that the good shepherd, when he putteth forth his own sheep, goeth before them, and they follow. This is true to the letter.
They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. As there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them.
It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of corn which lie so temptingly on either side. Any one that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time to remind them of his presence.
Pamela J. Thomas
They know his voice, and follow on; but, if a stranger call, they stop short, lift up their heads in alarm, and, if it is repeated, they turn and flee, because they know not the voice of a stranger. This is not the fanciful costume of a parable, it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe.
He is armed in order to defend his charge, and in this he is very courageous. Many adventures with wild beasts occur, not unlike that recounted by David 1 Samuel They not unfrequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come and come they do , the faithful shepherd has often to put his life in his hand to defend his flock.
I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedawin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending. Some sheep always keep near the shepherd, and are his special favorites. Each of them has a name, to which it answers joyfully, and the kind shepherd is ever distributing to such, choice portions which he gathers for that purpose.
These are the contented and happy ones. They are in no danger of getting lost or into mischief, nor do wild beasts or thieves come near them. The great body, however, are mere worldlings, intent upon their mere pleasures or selfish interests. They run from bush to bush, searching for variety or delicacies, and only now and then lift their heads to see where the shepherd is, or, rather where the general flock is, lest they get so far away as to occasion a remark in their little community, or rebuke from their keeper.
Others, again, are restless and discontented, jumping into everybody's field, climbing into bushes, and even into leaning trees, whence they often fall and break their limbs. These cost the good shepherd incessant trouble. The shepherds led their flocks forth from the gates of the city. They were in full view, and we watched them and listened to them with no little interest. Thousands of sheep and goats were there, grouped in dense, confused masses.
The shepherds stood together until all came out. Then they separated, each shepherd taking a different path, and uttering as he advanced a shrill peculiar call. The sheep heard them. At first the masses swayed and moved, as if shaken by some internal convulsion; then points struck out in the direction taken by the shepherds; these became longer and longer until the confused masses were resolved into long, living streams, flowing after their leaders. Such a sight was not new to me, still it had lost none of its interest. It was perhaps one of the most vivid illustrations which human eyes could witness of that beautiful discourse of our Lord recorded by John, "And the sheep hear the shepherd's voice: And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: And a stranger will they not follow, but will flee from him: The shepherds themselves had none of that peaceful and placid aspect which is generally associated with pastoral life and habits.
They looked more like warriors marching to the battle-field—a long gun slung from the shoulder, a dagger and heavy pistols in the belt, a light battle-axe or ironheaded club in the hand. Such were the equipments; and their fierce flashing eyes and scowling countenances showed but too plainly that they were prepared to use their weapons at any moment.
Absence is when something is not present; indigence or want , is when a needful good is not present. If a man were to walk, and had not a staff, here were something absent. If a man were to walk, and had but one leg, here were something whereof he were indigent. It is confessed that there are many good things which are absent from a good person, but no good thing which he wants or is indigent of.
If the good be absent and I need it not, this is no want; he that walks without his cloak, walks well enough, for he needs it not. As long as I can walk carefully and cheerfully in my general or particular calling, though I have not such a load of accessories as other men have, yet I want nothing, for my little is enough and serves the turn.
As they say of fools, they can propose more questions than twenty wise men need to answer. They in James 4: This asking was but a lusting: God will see that his people shall not want; but withal, he will never engage himself to the satisfying of their corruptions, though he doth to the supply of their conditions. It is one thing what the sick man wants, another what his disease wants. Your ignorance, your discontents, your pride, your unthankful hearts, may make you to believe that you dwell in a barren land, far from mercies as melancholy makes a person to imagine that he is drowning, or killing, etc.
You tell me that a godly man wants these and these things, which the wicked man hath; but I tell you he can no more be said to " want " them than a butcher may be said to want Homer, or such another thing, because his disposition is such, that he makes no use of those things which you usually mean.
But one thing is necessary, and that he hath chosen, namely, the better part. And therefore if he have nothing at all of all other things, he does not want , neither is there anything wanting which might make him rich enough, or by absence whereof, his riches should be said to be deficient.
A body is not maimed unless it have lost a principal part: When we say, there is nothing wanting to such-and-such a creature or thing that a man hath made, we mean that it hath all that belongs necessarily to it. We speak not of such things as may be added for compliments or ornaments or the like, such as are those things usually wherein wicked men excel the godly. Even so it is when we say that a godly man wanteth nothing.
For though in regard of unnecessary goods he be "as having nothing," yet in regard of others he is as if he possessed all things. He wants nothing that is necessary either for his glorifying of God being able to do that best in and by his afflictions , or for God's glorifying of him, and making him happy, having God himself for his portion and supply of his wants, who is abundantly sufficient at all times, for all persons, in all conditions.
The confidence in the former case, appears to the natural man to be hard and difficult, if not unreasonable and impossible: It requires, however, no lengthened argument to prove that he who relies on the promise of God for the supply of his temporal wants, possesses an infinitely greater security than the individual who confides in his accumulated wealth.
The ablest financiers admit that there must be appended to their most choice investments, this felt or expressed proviso—"So far as human affairs can be secure. Since then no absolute security against want can be found on earth, it necessarily follows, that he who trusts in God is the most wise and prudent man. Who dare deny that the promise of the living God is an absolute security?
If he grant unto us great things, shall we distrust him for small things? He who has given us heavenly beings, will also give us earthly blessings. The great Husbandman never overstocked his own commons. Is it not, indeed, the bleating of Messiah's sheep, " I shall not want? Our Shepherd the All-sufficient!
There is a peace and fulness of expression in this little sentence, known only to the sheep. The remainder of the Psalm is a drawing out of this, " I shall not want. May we not say, " The Lord is my Shepherd? How can we want, when united to him! Our wealth is his riches and glory. With him nothing can be withheld. Eternal life is ours, with the promise that all shall be added; all he knows we want.
Our Shepherd has learned the wants of his sheep by experience, for he was himself "led as a sheep to the slaughter. The timid sheep has nothing to fear; fear not want, fear not affliction. His struggles and his poverty were known to all; but his own declaration was, that he never wanted what was absolutely necessary. The days of his greatest straits were the days of his most signal and timely deliverances. When old age benumbed the hand of his industry, the Lord extended to him the hand of charity. And often has he gone forth from his scanty breakfast, not knowing from what earthly source his next meal was to be obtained.
But yet with David he could rely on his Shepherd's care, and say, "I shall not want;" and as certainly as he trusted in God, so surely, in some unexpected manner was his necessity supplied. Yon shepherd is about to lead his flock across; and as our Lord says of the good shepherd—you observe that he goes before, and the sheep follow. Not all in the same manner, however. Some enter boldly, and come straight across. These are the loved ones of the flock, who keep hard by the footsteps of the shepherd, whether sauntering through green meadows by the still waters, feeding upon the mountains, or resting at noon, beneath the shadow of great rocks.
And now others enter, but in doubt and alarm. Far from their guide, they miss the ford, and are carried down the river, some more, some less; and yet, one by one, they all struggle over and make good their landing. Notice those little lambs. They refuse to enter, and must be driven into the stream by the shepherd's dog, mentioned by Job in his "parable. That weak one yonder will be swept quite away, and perish in the sea.
But no; the shepherd himself leaps into the stream, lifts it into his bosom, and bears it trembling to the shore. All safely over, how happy they appear! The lambs frisk and gambol about in high spirits, while the older ones gather round their faithful guide, and look up to him in subdued but expressive thankfulness. Now, can you watch such a scene, and not think of that Shepherd who leadeth Joseph like a flock; and of another river, which all his sheep must cross?
He, too, goes before, and, as in the case of this flock, they who keep near him "fear no evil. With eye fastened on him, they scarcely see the stream, or feel its cold and threatening waves. Not only he hath " green pastures " to lead me into, which shows his ability, but he leads me into them , which shows his goodness. He leads me not into pastures that are withered and dry, that would distaste me before I taste them; but he leads me into " green pastures," as well to please my eye with the verdure as my stomach with the herbage; and inviting me, as it were, to eat by setting out the meat in the best colour.
A meat though never so good, yet if it look not handsomely, it dulls the appetite; but when besides the goodness, it hath also a good look, this gives the appetite another edge, and makes a joy before enjoying. But yet the goodness is not altogether in the greenness. No, my soul; the goodness is in being "green pastures ," for now they perform as much as they promise; and as in being green they were a comfort to me as soon as I saw them, so in being green " pastures " they are a refreshing to me now as soon as I taste them.
As they are pleasant to look on, so they are wholesome to feed on: And now see the great goodness of this Shepherd, and what just cause there is to depend upon his providence; for he lets not his sheep want this neither, but " he leadeth them besides still waters ," not waters that roar and make a noise, enough to fright a fearful sheep, but waters " still " and quiet; that though they drink but little, yet they may drink that little without fear. May he not lead them in, and presently take them out again before their bellies be half full; and so instead of making them happy, make them more miserable?
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No, my soul; the measure of this Shepherd's goodness is more than so. He not only leadeth them into green pastures, but " he makes them to lie down " in them —he leads them not in to post over their meat as if they were to eat a passover, and to take it in transita , as dogs drink Nylus; but, " he makes them to lie down in green pastures ," that they may eat their fill and feed at leisure; and when they have done, " lie down " and take their ease, that their after-reckoning may be as pleasing as their repast.
Leni spiritu non durf manu —rather by an inward sweet influence to be led , than by and outward extreme violence to be forced forward … Touching what kind of cattle, to very good purpose, Jacob, a skilful shepherd, answereth Esau who would have had Jacob and his flocks have kept company with him in his hunting pace , Nay, not so, sir, said Jacob, it is a tender cattle that is under my hands, and must be softly driven, as they may endure: In ordinary circumstances the shepherd does not feed his flock, except by leading and guiding them where they may gather for themselves; but there are times when it is otherwise.
Late in autumn, when the pastures are dried up, and in winter, in places covered with snow, he must furnish them food or they die. In the vast oak woods along the eastern sides of Lebanon, between Baalbek and the cedars, there are there gathered innumerable flocks, and the shepherds are all day long in the bushy trees, cutting down the branches, upon whose green leaves and tender twigs the sheep and goats are entirely supported. The same is true in all mountain districts, and large forests are preserved on purpose. Realise the constant presence of the Shepherd of peace. Verse 2 last clause.
The sheep have been eating in these pastures ever since Christ had a church on earth, and yet they are as full of grass as ever. The sheep have been drinking at these streams ever since Adam, and yet they are brim full to this very day, and they will so continue till the sheep are above the use of them in heaven! During our stay at Arban, the color of these great plains was undergoing a continual change.
After being for some days of a golden yellow, a new family of flowers would spring up, and it would turn almost in a night to a bright scarlet, which would again as suddenly give way to the deepest blue. Then the meadows would be mottled with various hues, or would put on the emerald green of the most luxuriant of pastures. The glowing descriptions I had so frequently received from the Bedouins of the beauty and fertility of the banks of the Khabour were more than realised.
The Arabs boast that its meadows bear three distinct crops of grass during the year, and the wandering tribes look upon its wooded banks and constant greensward as a paradise during the summer months, where man can enjoy a cool shade, and beast can find fresh and tender herbs, whilst all around is yellow, parched, and sapless. The Spirit of God, who is a most free agent, and who is himself the source of liberty, will come into the heart of the believer when he will, and how he will, and as he will.
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But the effect of his coming will ever be the realisation of some promise, the recognition of some principle, the attainment of some grace, the understanding of some mystery, which is already in the word, and which we shall thus find, with a deeper impression, and with a fuller development, brought home with power to the heart.
Popish clergymen are called the "inhabitants of the sea," Revelation The doctrine of the gospel, like the waters of Siloe Isaiah 8: The subjects experimentally treated in this verse are, first, the believer's liability to fall, or deviate even within the fold of the church, else wherefore should he need to be " restored?
He will do all " for his own name's sake. Chastisement itself is blended with tenderness; and the voice which speaks reproof, saying, "They have perverted their way, and they have forsaken the Lord their God," utters the kindest invitation, "Return, ye backsliding children, and I will heal your backslidings. He " restores " it to its natural temper in affections, that was grown distempered with violence of passions; for alas! He " restores " it indeed to life, that was grown before in a manner quite dead; and who could " restore my soul " to life, but he only that is the Good Shepherd and gave his life for his sheep?
Some, perhaps, may ask, why I give this sense to the passage? Why may it not signify the paths of duty, and the way of our own obedience? Because such effects are here mentioned as never have resulted, and never can result, from any duties of our own. These are not " green pastures ," but a parched and blasted heath. These are not " still waters ," but a troubled and disorderly stream. Neither can these speak peace or administer comfort when we pass through the valley and shadow of death.
To yield these blessings, is the exalted office of Christ, and the sole prerogative of his obedience. Into the body, out of which it was even departing and fainting away. He reviveth or comforteth me. O Lord, these " paths of righteousness ," have a long time so little been frequented, that the prints of a path are almost clean worn out; that it is a hard matter now, but to find where the paths lie, and if we can find them, yet they are so narrow and so full of ruts, that without special assistance it is an impossible thing not to fall or go astray.
Even so angels, and those no mean ones, were not able to go right in these " paths of righteousness ," but for want of leading, went away and perished. O, therefore, thou the Great Shepherd of my soul, as thou art pleased of thy grace to lead me into them, so vouchsafe with thy grace to lead me in them; for though in themselves they be "paths of righteousness ," yet to me they will be but paths of error if thou vouchsafe not, as well to lead me in them, as into them.
No doubt this is what is figuratively referred to in Psalm It is not their being bad sheep that can make him leave being a " Good Shepherd ," but he will be " good ," and maintain the credit of "his name" in spite of all their badness; and though no benefit come to them of it, yet there shall glory accrue to him by it, and " his name " shall nevertheless be magnified and extolled. For death shall be to him no death at all, but a very deliverance from death, from all pains, cares, and sorrows, miseries and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy: And to comfort all Christian persons herein, holy Scripture calleth this bodily death a sleep, wherein man's senses be, as it were, taken from him for a season, and yet, when he waketh, he is more fresh than when he went to bed!
Thus is this bodily death a door or entering into life, and therefore not so much dreadful, if it be rightly considered, as it is comfortable; not a mischief, but a remedy for all mischief; no enemy, but a friend; not a cruel tyrant, but a gentle guide; leading us not to mortality, but to immortality! Though he should level his fatal arrows at the little circle of my associates, and put lover and friend far from me, and mine acquaintance into darkness, I will fear no evil.
Yea, though I myself should feel his arrow sticking fast in me, the poison drinking up my spirits; though I should in consequence of that fatal seizure, sicken and languish, and have all the symptoms of approaching dissolution, still I will fear no evil. Nature, indeed, may start back and tremble, but I trust that he who knows the flesh to be weak, will pity and pardon these struggles. However I may be afraid of the agonies of dying, I will fear no evil in death.
The venom of his sting is taken away. The point of his arrow is blunted, so that it can pierce no deeper than the body. My soul in invulnerable. I can smile at the shaking of his spear; look unmoved on the ravages which the unrelenting destroyer is making on my tabernacle; and long for the happy period when he shall have made a breach wide enough for my heaven-aspiring spirit to fly away and be at rest.
May we meet around the throne of glory, one family in heaven! Oh, do not use that word! There can be no danger to the Christian, whatever may happen! Why, what friend is it that keeps up your spirits, that bears you company in that black and dismal region? He will soon tell you God was with him, and in those slippery ways he leaned upon his staff, and these were the cordials that kept his heart from fainting. I challenge all the gallants in the world, out of all their merry, jovial clubs, to find such a company of merry, cheerful creatures as the friends of God are.
It is not the company of God, but the want of it, that makes sad. You think they cannot be merry when their countenance is so grave; but they are sure you cannot be truly merry when you smile with a curse upon your souls. They know that he spoke that sentence which could not be mistaken, "Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. Then call your roaring, and your singing, and laughter, mirth; but the Spirit of God calls it madness. When a carnal man's heart is ready to die within him, and, with Nabal, to become like a stone, how cheerfully then can those look that have God for their friend!
Which of the valiant ones of the world can outface death, look joyfully into eternity? Which of them can hug a faggot, embrace the flames? This the saint can do, and more too; for he can look infinite justice in the face with a cheerful heart; he can hear of hell with joy and thankfulness; he can think of the day of judgment with great delight and comfort. I again challenge all the world to produce one out of all their merry companies, one that can do all this. Come, muster up all your jovial blades together; call for your harps and viols; add what you will to make the concert complete; bring in your richest wines; come, lay your heads together, and study what may still add to your comfort.
When we allow ourselves to acknowledge the presence and power of God in our lives, we begin the process of understanding our relationship with God. God is in our consciousness surrounded by mystery clouds and thick darkness. Despite this mystery, we are given a clear path by the Presence and Power of the Christ within us. Once we understand our right relationship with God righteousness and constructively call the laws of Mind into action justice , we can approach the throne.
Then, Spirit purifies the consciousness fire goes before him. Our minds must be cleansed of the dross those things which distract us from truth , before it can be filled with the presence of God. The process is one in which there is rapid change in the body and mind earth sees and trembles. All of the things that previously seemed powerful melt in the presence of God. Our consciousness heavens reaches a state of harmony his righteousness when we recognize our divine oneness in and with God glory.
All those thoughts centered in separation from God false gods and graven images will eventually fade, because all of our powers and faculties are for the service of the the Divine. Love and prayer the towns of Judah bring the gift of spiritual discernment judgments. God reigns over the body, mind and soul.
We who deny error are protected through our faith and understanding. Clarity dawns when we are in a right relationship with God. As we give thanks for the blessing of spiritual understanding, we experience the realm of Christ consciousness. February 23, in Uncategorized Tags: Blogger , hunger , secret place , spiritual journey , thirst , Wordpress craving Leave a comment. When making a commitment to the spiritual journey and actively seeking God, we literally tap into the strong human craving to reconnect with Spirit my soul clings to you.
This basic need is frequently described as hunger and thirst. For all human beings this desire is present, and it is a basic compulsion in us all. Unfortunately, most of us do not understand that this underlying discontent that we all feel is a spiritual need. So we set off to placate the urge with things physical, emotional and mental.
But these cannot quench the thirst; only the spiritual journey can do that. So we see many people in orgiastic relationships with sex, falling in love, money and intellectual theories. But at their core they remain discontented because they have not reached towards the heart of the problem. In all of us there is a core yearning that can only be satiated by spiritual enlightenment and a relationship with God. This experience becomes even more intense once we commit our lives to God.
It is an important part of the process of the building up of faith that the believer faces. And the ways in which we misdirect our hunger and thirst become more subtle and insidious. It is a very difficult process and often takes many lessons to learn. Obstinacy is one of the thorny sins, because we are raised to believe that our will is ours to use to achieve our personal objectives. We do have control over it, but unless we serve Spirit with it, it is our lot in life to be malcontent.
It is through the journey with the Christ within that we are able to truly dedicate our lives to God. When we become acutely aware of our connection to God, we find ourselves full as if we have eaten a great feast. Thoughts and feelings that are not life affirming those who seek to destroy my life lose authority in our lives. Allegorically, kings are aspects of the personal will.
God fearing kings represent the personal will in service of Spirit. The psalm ends with: Only then will we find true joy. February 16, in Uncategorized Tags: When we are in the middle of difficult circumstances, there is nothing more powerful than knowing that God is there with us and that all is well. Our needs are already known and supplied. How are we able to withstand the battles of life? For in God alone we have protection and stability. This army and war that we are speaking of is an internal war. When we begin to embrace our spirituality, we may consciously and intellectually want to undertake the journey.
However, we find that there are deeply seated emotions, beliefs and habits that undermine our efforts to change. These ways of being are so deeply ingrained in our consciousness, we do not even realize how large a part they play in everything that we do. There are tests that we all experience. Tests are not given to us by God, rather they are the consequences of our testing God. They are a way for us to see what we can get away with. We know that God will always protect us he will hide me in his shelter in the day of trouble , but it takes us time to understand that we can be protected from the chaos of the world only to the extent that we willingly submit to the Christ within us.
As we mature, we begin see these subtle saboteurs more clearly and easily my head is lifted up above my enemies all around me. This is the process of detachment. It is important for us to be able to separate ourselves from our thoughts and it is the first and most important step in being able to get control over our thoughts. Once we detach ourselves from our thoughts we can release them offer in his tent sacrifices and open our minds and hearts to the Truth.
The struggle with our personal will is the biggest obstacle to attaining the consciousness of Christ do not give me up to the will of my adversaries. As long as any part of us believes that we are self-sufficient, we cannot get there. Create a free website or blog at WordPress.