See if there is any offensive way in me; lead me in the way everlasting. Sermons | Discovery of Concealed Sin | A. Maclaren, D. D. | Psalm 139:24 | | Secret Sins | W. S. Plumer, D. D. | Psalm 139:24 | | The Way Everlasting | | Psalm 139:24 | | The Way of Sin is the Way of Grief | | Psalm 139:24 | | God All-Seeing | | Psalm 139:1-24 | | God and Ourselves | W. Hoyt, D. D. | Psalm 139:1-24 | | God Omniscient | Weekly Pulpit | Psalm 139:1-24 | | God's Exhaustive Knowledge of Man | T. W. Chambers, D. D. | Psalm 139:1-24 | | God's Knowledge of Man | W. G. T. Shedd, D. D. | Psalm 139:1-24 | | God's Omniscience and Omnipresence | H. Woodcock. | Psalm 139:1-24 | | God's Presence | Archbishop Temple. | Psalm 139:1-24 | | Lord, Thou Knowest Altogether | S. Conway | Psalm 139:1-24 | | The All-Seeing and All-Present One | Homilist | Psalm 139:1-24 | | The All-Seeing God | Monday Club Sermons | Psalm 139:1-24 | | God's Thoughts Concerning Us | G. F. Humphreys. | Psalm 139:17-24 | | God's Thoughts of Us | H. Johnson, D. D. | Psalm 139:17-24 | | God's Unexpressed Thoughts | R. Roberts. | Psalm 139:17-24 | | Our Thoughts About God's Thoughts | | Psalm 139:17-24 | | Precious Thoughts | R. Roberts. | Psalm 139:17-24 | | The Precious Thoughts of God | A. C. Price. | Psalm 139:17-24 | | The Thoughts of the Infinite Appreciated by Man | Homilist | Psalm 139:17-24 | | Thoughts of God | Robert Tuck, B. A. | Psalm 139:17-24 | | God the Heart-Searcher | James Hamilton, M. A. | Psalm 139:23-24 | | God's Search | T. De Witt Talmage. | Psalm 139:23-24 | | God's Searching Desired | S. Conway | Psalm 139:23, 24 | | Imperfections Detected | R. Venting. | Psalm 139:23-24 | | Man Accountable for His Thoughts | N. L. Frothingham. | Psalm 139:23-24 | | Man Addressing God | M. Braithwaite. | Psalm 139:23-24 | | On Being Known of God | A. Mackennal, D. D. | Psalm 139:23-24 | | Our Searcher | W. Birch. | Psalm 139:23-24 | | Our Thoughts | R. Tuck | Psalm 139:23, 24 | | Prayer for Self-Knowledge | C. Bradley, M. A. | Psalm 139:23-24 | | Prayer to God to Search the Heart | W. Howels. | Psalm 139:23-24 | | Request for God's Searching | C. Short | Psalm 139:23, 24 | | Search Me, O God | A. Maclaren, D. D. | Psalm 139:23-24 | | Self-Examination | B. Beddome, M. A. | Psalm 139:23-24 | | Self-Examination | B. Beddome, M. A. | Psalm 139:23-24 | | Self-Examination | Robert Philip, D. D. | Psalm 139:23-24 |
In these verses we seem to be standing by a fair river, a very river of the water of life - full, flowing, beautiful, fertilizing; a joy to all beholders and all who dwell by it. And as we look back at the former parts of this "crown of the psalms," as it has been called, we see the lofty spiritual heights from whence this river has flowed down; we realize the glorious truths about God - his omnipresence and omniscience - which are the source from whence this prayer we are to consider has sprung. But such thoughts about God have not always such results. They are terrors to the mind of the godless, and of all who are not walking in the light of the Lord. Hence the truths taught in this psalm serve as a test of our own spiritual condition. Are they welcome to us, or the reverse? They cannot be welcome to an ungodly soul, but they are to such as him who wrote this psalm. Now, in our text, note - I. WHAT IS IMPLIED. 1. That there has been a previous searching of ourselves. Here is one great excellence of this prayer - it compels sincerity. For how can the sin-loving man pray, "Search me, O God!" when he can see quite plainly himself what he is? And how, "See if there be," etc., when there is no "if" at all? It is only those who, like Peter, can lay bare their hearts, and say, "Lord, thou knowest all things; thou knowest that I love thee," that can thus pray. We do not say that a man must be sinless, but he must be sincere. Can we pray this prayer? 2. That our searching is not sufficient. It is implied, what all experience proves so surely, that none of us can understand his errors; and we ever need God to cleanse us from our secret, hidden, and so, to us, unknown faults. "The heart is deceitful above all things;... who can know it?" None but God can. II. THE REGIONS WHERE GOD'S SEARCHING IS FELT TO BE NEEDED. 1. In the heart. Our life is visible to others and to ourselves, and our words audible, but our hearts are neither. The seeds of conduct and character are so minute, so seemingly insignificant, our motives are of such mingled, mixed nature, so chameleon-like, that we are baffled. 2. In the thoughts. "Try me... thoughts." They need to be tried; they often seem right when they are not so. Judas was, no doubt, self-deceived in this way, thinking his thought to be right when it was all evil. And God does try them; he is ever applying his tests and revealing us to ourselves, as the moonlight reveals the ship that crosses its path, as the lightning reveals the unseen precipice. And he does this for gracious purposes, that so we may be led to betake ourselves to this prayer. 3. The ways. "See if... way in me." The prayer confesses that a man's ways are in him before he is in them. There were evil ways he knew - behind him, and he had gone in them; around him, many were going in them; before him, seeking to attract him. But all this did not matter so long as they were not in him. That the ship should be in the water is all right; but for the water to he in the ship! It is what is in us which is all-important. III. THE ULTIMATE OBJECT OF THIS PRAYER. That he might be led "in the way everlasting." 1. There is such a way - the way of the everlasting God. 2. And the ways of God are fitly so called. Other ways may go on for a long distance, but they are cut short at last. 3. All joy, goodness, and strength are in these ways; all that the heart can desire, all that can bless our fellow-men, and that can glorify Christ. 4. And in these ways we need to be "led," not merely have them shown to us. Many see them, but do not walk in them; and none ever will unless the Lord leads them. But this he is most willing to do. If sincerely we pray this prayer, his leading has begun. - S.C. See if there be any wicked way in me. : —I. THE TRUE CHRISTIAN MAY PLAINLY BE KNOWN FROM ALL OTHERS by three things: — 1. He does really rejoice in all the attributes of God. He adores His justice, loves His mercy, confides in His power, bows to His wisdom, is glad that He knows all things. 2. tie is anxious to know the worst of his case. He is candid with himself. He greatly desires that his aims, his heart, and his motives should be right. He fears the treachery of his own heart. 3. He hates all sin, wars against it, loathes it, and never will be satisfied till he is rid of it. He would not follow any wicked way. He would do nothing contrary to the law of God. II. THAT WE MAY DEAL ARIGHT WITH OUR SECRET SINS, let us — 1. Think much of the all-seeing purity of God. His holiness is a flaming fire. 2. Often compare our acts, and words, and hearts with the perfect law of God. The commandments are spiritual. If you have wrong views of the law you cannot have right views of sin, and so you may lose your soul. 3. Hide no sin from your own eyes, and refuse not to confess it before God. 4. Be careful not to subject your principles to needless trial. "We cannot hinder the birds from flying over our heads, but we must not let them light and build nests in our hair." 5. Set a double guard against those sins to which you are very liable. Are you easily made angry? Then avoid men who are apt to provoke you. Are you inclined to undue sadness? Then study the promises and seek the society of cheerful Christians. Are you fond of high living? Rather shun than seek convivial gatherings. 6. Remember that there is no danger of your hating sin too much, or of your being too watchful against it. 7. Cease to hew out broken cisterns which can hold no water. Cease to rely on human wisdom, power, or goodness. Cast your care on Him who careth for you. Often commit your soul to Christ. 8. When you have done your best, remember that you may be mistaken. Earnestly offer the prayer, "Search me," etc. () : — It is worthy of remark that "wicked way" may be translated "way of grief." The way of sin is the way of pain and grief: it is a grief to God who would save you from it; a way of grief and pain to you if you walk in it; a way of grief and harm to others who suffer by your deeds. Get rid of it, come out from it, for it is the way of death. The way of unbelief, the way of vanity, the way of selfishness, the way of worldliness, the way of sluggishness, the way of self-dependence, the way of disobedience, the way of forgetfulness. Oh, how many, many are the ways, the tastes, the leanings within us that bring us peril, pain and grief. Let us seek a holy riddance of them, one and all, that we may move steadily, only, undistractedly, in the way of purity and peace! The everlasting way! All other ways end in sorrow, finish in gloom, suddenly terminate in night. There is a way that seemeth right unto a man, but the end thereof is death. The old, true, tried way has no terminus. It leads from grace to grace, from glory to glory. () Lead me in the way everlasting. : — Since we must have a way, it is of the highest importance that our way should be a right one; important, because if it be not right we shall not long be happy in our course, since the happiness of those who follow the path of evil is fleeting as a meteor, mocking as a will-o'-the-wisp, deceptive as the mirage, frail as a bubble on the wave, and unsubstantial as a phantom of the night.I. A REMARKABLE ATTRIBUTE OF THE RIGHT WAY — IT IS "THE WAY EVERLASTING." 1. It is most certain that the way of many men cannot be everlasting.(1) The way of the sinful is not so. I hope with regard to some that their way will last but for a very little time, for it is the way of evil. May they soon turn from it! May their road be so hedged up by God's providence and grace that they may be compelled to take another road.(2) The way of the merely moral man is not a way everlasting.(3) The way of the purposeless and dilettante is not everlasting.(4) The way even of some religious people is not the way everlasting. The hypocrite, the Pharisee, etc. 2. The right way — the way of faith in God and of a life that flows out of faith in God — the way indeed which Jesus trod, is the way everlasting —(1) Because it is a way which was mapped out upon everlasting principles. Truth will never die; the stars will grow dim, the sun will pale his glory, but truth will be ever young. Integrity, uprightness, honesty, love, goodness, these are all imperishable.(2) Because no circumstances can by any possibility necessitate any change in it.(3) Because such a way even death itself shall not terminate. II. THE CONFESSION. This remarkable confession and prayer should suggest two Things — ignorance and impotence. When we say, "Lead me," if it is a blind man, it means ignorance; he cannot see the way, and therefore he needs to be led, though he may be strong enough to walk if he only knew the way. "Lead me, Lord," also signifies impotence if it be judged of as the child's case; he needs to be led in another sense, because he has not strength enough in his little feet to go without the help of his mother's hand. 1. Our want of knowledge. (1)Imperfect judgment.(2)Vitiated affections.(3)Wrong influences.2. Our want of strength. We need to ask of God to give us will, which is the real power. III. THE PRAYER. How comprehensive it is! 1. Because of its object — the whole man, his intellect, emotions, tongue, actions. 2. Its modes. God leads by the law, by the life of Christ, by the Holy Spirit, by ministers, by good books, etc. 3. Its issues. "The way everlasting" — a holy life, a happy death, and a heaven to crown it all. 4. The persons who may fitly use it. Who is there whom it would not suit? (). Deliver me, O Lord, from the evil man. To put Luther out of harm's way for a while a prudent man took him prisoner, and kept him out of the strife in the castle of Wartburg. Luther could not be buried alive in ease; he must be getting on with his life work. He sends word to his friends that he who was coming would soon be with them, and on a sudden he appeared at Wittenburg. The prince meant to have kept him in retirement somewhat longer, and when the Elector feared that he could not protect him, Luther wrote him: "I come under far higher protection than yours; nay, I behold that I am more likely to protect your Grace than your Grace to protect me. He who has the strongest faith is the best protector." Luther had learned to be independent of all men, for he cast himself upon his God. He had all the world against him, and yet he lived right merrily; if the Pope excommunicated him he burned the bill; if the Emperor threatened him he rejoiced because he remembered the words of the Lord. "The kings of the earth set themselves, and the rulers take counsel together. He that sitteth in the heavens shall laugh." When they said to him, "Where will you find shelter if the Elector does not protect you?" he said, "Under the broad shield of God."()
People David, PsalmistPlaces JerusalemTopics 140, Chief, David, Eternal, Everlasting, Grievous, Guide, Hurtful, Lead, Musician, Offensive, Psalm, Sorrow, WickedOutline 1. David praises God for his all-seeing providence
17. And for this infinite mercies
19. He defies the wicked
23. He prays for sincerity
Dictionary of Bible Themes Psalm 139:24 6206 offence Psalm 139:23-24 1466 vision
8128 guidance, receiving Library August 31. "Lead Me in the Way Everlasting" (Ps. cxxxix. 24).
"Lead me in the way everlasting" (Ps. cxxxix. 24). There is often apparently but little difference in two distinct lives between constant victory and frequent victory. But that one little difference constitutes a world of success or failure. The one is the Divine, the other is the human; the one is the everlasting way, the other the transient and the imperfect. God wants to lead us to the way everlasting, and to establish us and make us immovable as He. We little know the seriousness of the slightest …
Rev. A. B. Simpson—Days of Heaven Upon Earth God's Scrutiny Longed For
'Search me, O God, and know my heart; try me, and know my thoughts; 24. And see if there be any wicked way in me, and lead me in the way everlasting.'--PSALM cxxxix. 23, 24. This psalm begins with perhaps the grandest contemplation of the divine Omniscience that was ever put into words. It is easy to pour out platitudes upon such a subject, but the Psalmist does not content himself with generalities. He gathers all the rays, as it were, into one burning point, and focusses them upon himself: 'Oh, …
Alexander Maclaren—Expositions of Holy Scripture September the Eighteenth the All-Round Defence
"Thou hast beset me behind." --PSALM cxxxix. 1-12. And that is a defence against the enemies which would attack me in the rear. There is yesterday's sin, and the guilt which is the companion of yesterday's sin. They pursue my soul like fierce hounds, but my gracious Lord will come between my pursuers and me. His mighty grace intervenes, and my security is complete. "Thou hast beset me ... before." And that is a defence against the enemies which would impede my advance and frighten me out of …
John Henry Jowett—My Daily Meditation for the Circling Year The Kingdom Divided
THE PROPHETICAL BOOKS: Jonah Page Amos Page Isaiah Page OUTLINE FOR STUDY OF PROPHETICAL BOOKS 1. Class. 2. Commission of Prophet. 3. Biographical Description of Prophet. 4. Title of Prophet. 5. Historical Place. (a) Name of Kingdom. (b) Names of Kings. 6. Outline of Contents. 7. Prophecies of Earthly Kings or Kingdoms. 8. Prophecies of Christ. 9. Prophecies of Christ's Kingdom. 10. Leading Phrases. 11. Leading Chapters. 12. Leading Teachings. 13. Questions. 14. Items of Special Interest. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial God Omnipresent and Omniscient --Ps. cxxxix.
God Omnipresent and Omniscient--Ps. cxxxix. Searcher of hearts! to Thee are known The inmost secrets of my breast At home, abroad, in crowds, alone, Thou mark'st my rising and my rest, My thoughts far off, through every maze, Source, stream, and issue,--all my ways. How from Thy presence should I go, Or whither from Thy Spirit flee, Since all above, around, below, Exist in Thine immensity? If up to heaven I take my way, I meet Thee in eternal day. If in the grave I make my bed With worms and dust, …
James Montgomery—Sacred Poems and Hymns Ps. cxxxix. 23, 24
Ps. cxxxix. 23, 24. All hearts to Thee are open here; All our desires are known; And we are that which we appear To Thee, good Lord, alone. No eye of man can penetrate, Another's secret mind, Nor well discern his own estate, Naked, and poor, and blind. The entrance of Thy word gives light: Let it so shine within, That each may tremble at the sight Of his unbosom'd sin. With godly sorrow make him grieve, Till hope spring out of grief, And,cry with tears, "Lord, I believe, Help Thou mine unbelief." …
James Montgomery—Sacred Poems and Hymns Excursus on the Present Teaching of the Latin and Greek Churches on the Subject.
To set forth the present teaching of the Latin Church upon the subject of images and the cultus which is due them, I cite the decree of the Council of Trent and a passage from the Catechism set forth by the authority of the same synod. (Conc. Trid., Sess. xxv. December 3d and 4th, 1563. [Buckley's Trans.]) The holy synod enjoins on all bishops, and others sustaining the office and charge of teaching that, according to the usage of the Catholic and Apostolic Church received from the primitive times …
Philip Schaff—The Seven Ecumenical Councils An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately …
Alexander Maclaren—Expositions of Holy Scripture Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling. …
Charles Kingsley—Out of the Deep The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit The Suffering of Love.
"Greater love hath no man than this, that a man lay down his life for his friend."--John xv. 13. Love suffers because the spirit of the world antagonizes the Spirit of God. The former is unholy, the Latter is holy, not in the sense of mere opposition to the world's spirit, but because He is the absolute Author of all holiness, being God Himself. Hence the conflict. There is no point along the whole line of the world's life which does not antagonize the Holy Spirit whenever He touches it. Whenever …
Abraham Kuyper—The Work of the Holy Spirit The Hardening Operation of Love.
"Being grieved for the hardness of their heart."--Mark iii. 5. Love may also be reversed. Failing to cherish, to uplift, and to enrich, it consumes and destroys. This is a mystery which man can not fathom. It belongs to the unsearchable depths of the divine Being, of which we do not wish to know more than has been revealed. But this does not alter the fact. No creature can exclude itself from the divine control. No man can say that he has nothing to do with God; that he or any other creature exists …
Abraham Kuyper—The Work of the Holy Spirit Inconsideration Deplored. Rev. Joshua Priestley.
"And they consider not in their hearts that I remember all their wickedness."--HOSEA vii. 2. Is it possible for any man to conceive of truths more fitted to arrest the attention and impress the heart than are those contained in this volume? It has been said that if a blank book had been put into our hands, and every one of us had been asked to put into it the promises we should like to find there, we could not have employed language so explicit, so expressive, and so suited to all our varied wants, …
Knowles King—The Wesleyan Methodist Pulpit in Malvern Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel The Love of Christ.
THE Patience of Christ was recently the object of our meditation in these pages. Blessed and inexhaustible it is. And now a still greater theme is before our hearts. The Love of Christ. The heart almost shrinks from attempting to write on the matchless, unfathomable love of our blessed and adorable Lord. All the Saints of God who have spoken and written on the Love of Christ have never told out its fulness and vastness, its heights and its depths. "The Love of Christ which passeth knowledge" (Ephesians …
Arno Gaebelein—The Lord of Glory The Kingdom Undivided
THE POETICAL BOOKS: Psalms Page Song of Solomon Page Proverbs Page THE PSALMS I. The Collection and Divisions: In all probability the book of one hundred and fifty psalms, as it now stands, was compiled by Ezra about 450 B.C. They are divided into five books, each closing with a benediction, evidently added to mark the end of the book. Note the number of psalms in Books 1 and 2. II. The Purposes: 1. They were originally used as songs in the Jewish Temple Worship. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). …
Leo the Great—Writings of Leo the Great Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young The Disciple, -- Master, it is Clear to Almost Everyone that to Disobey God And...
The Disciple,--Master, it is clear to almost everyone that to disobey God and to cease to worship Him is sin, and the deadly result is seen in the present state of the world. But what sin really is is not absolutely clear. In the very presence of Almighty God, and in opposition to His will, and in His own world, how did sin come to be? The Master,--1. Sin is to cast aside the will of God and to live according to one's own will, deserting that which is true and lawful in order to satisfy one's own …
Sadhu Sundar Singh—At The Master's Feet Appendix xvii. The Ordinances and Law of the Sabbath as Laid Down in the Mishnah and the Jerusalem Talmud.
The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud. [6476] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given. The Mishnic tractate Sabbath stands at the head of twelve tractates which together from the second of the six sections into which the Mishnah is divided, and which …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep Links Psalm 139:24 NIV
Psalm 139:24 NLT
Psalm 139:24 ESV
Psalm 139:24 NASB
Psalm 139:24 KJV
Psalm 139:24 Bible Apps
Psalm 139:24 Parallel
Psalm 139:24 Biblia Paralela
Psalm 139:24 Chinese Bible
Psalm 139:24 French Bible
Psalm 139:24 German Bible
Psalm 139:24 Commentaries
Bible Hub
|
