The illustration seems to be this - We see only through our eyes. All the light that the body enjoys comes through that pair of delicate organs. Thus, as the means of bringing light to us, our eyes are our lamps. Now, if the two eyes are confused so that they see double, they distort our vision. They must form a single image between them for us to be able to see clearly. If worse should happen, and our eyes should be blinded, all the blaze of noon can bring no light to us. This is the physical analogue; let us now look at its spiritual counterpart.

I. CONSCIENCE IS THE EYE OF THE SOUL. It is to our spiritual nature what the organ of vision is to the bodily structure. It is the avenue through which light enters. A man without a conscience could know no spiritual truth. He might understand a multitude of facts about religion. The history of Israel and the biography of Jesus Christ might be very familiar to him. Doctrines of theology might be studied by him as systems of philosophy or theories of science are studied. But the knowledge thus acquired would not be spiritual. God would be hidden; the way of life would remain undiscovered. Righteousness and sin, faith and redemption, would be but names for abstract ideas; and the conception of these ideas would not help practically. But God speaks in the conscience. There his Spirit touches our spirit. There he impresses us with the force of moral distinctions, and draws us on to the better life.

II. CONSCIENCE NEEDS TO BE SIMPLE IN ORDER THAT IT MAY BE CLEAR. It is possible for the inward vision to see double. This will not happen so much when we seem to have a conflict of duties as when we confuse the very idea of duty with lower considerations. If we act conscientiously even when perplexed by a diversity of claims, we cannot make a very great mistake. But the terrible confusion arises when Conscience is not permitted to speak by herself; when she is interrupted by a babel of clamorous voices speaking out of self-interest, insisting on worldly maxims, and assuming wisdom and pleading policy. These interruptions are fatal to a sound decision. Conscience must be cleared of all accessories. We must look straight to one point. The one question for conscience is - What is right? It is absolutely necessary to keep this question simple by separating it from every other consideration.

III. THE PERVERSION OF CONSCIENCE IS THE GREATEST SPIRITUAL DARKNESS. He is in the dark who turns from the light; but far greater is the darkness of a blind man who cannot see in the light; and darkest of all is the mistake of one so deluded and demented as to take night for day, darkness for light, so that he follows darkness as a guide. It is bad to disregard conscience. Still, conscience remains, a warning beacon that cannot be utterly quenched, and we are aware that we are going without its guidance. Far worse is it to pervert the conscience. Better face a dark coast than the false lights of wreckers; better have no compass than one that will not point to the north; better be without a pilot than be steered by a pirate. The scribes and Pharisees darkened conscience with casuistry; Jesuits have been accused of doing the same; but our own hearts are our greatest deceivers. "Keep conscience as the noontide clear." - W.F.A.

The man whose only object is to make good his eternity moves forward in an element of clearness, without the doubts which harass other men.

I. THAT WHICH WE MOST DESIRE WE MOST WISH TO KNOW ABOUT. Let a man be actuated by strong desire for salvation and he will never cease to inquire till he has found it. In proportion to the laboriousness of the search is the largeness of the discovery; the "whole body" is "full of light."

II. HE THAT HATH SINGLED OUT ETERNITY AS THE OBJECT OF HIS PURSUITH PROVES THAT HE HAS A JUST ESTIMATE OF ITS IMPORTANCE AS COMPARED WITH TIME. To our optics magnitude is reversed; but let it be seen in its just proportions and all the prospects of futurity are altered. This will bring justice and order into the whole perspective of being. What a view do we get of time if we measure it on the scale of eternity. This sweeps away a multitude of errors, and the whole body becomes "full of light." One principle will often throw light over the whole field of contemplation. We must not try to unite the interests of both worlds; this has more than a distracting, it would have a darkening, effect. Another mode in which singleness of eye entails light is by the reflex influence of obedience on faith. The more we prepare for heaven and the further we get on the way to it, the light grows brighter and brighter. Every accession of grace brings new light. The path of the just is as the shining light.

(Dr. Chalmers.)

The "eye" is "single," not because it sees one thing, but because it looks in one direction. It is a simplicity, not of the intellectual, but of the moral regards. It marks one ruling passion to which all others are pressed into subservience. A navigator may set his mind on the discovery of some distant region, and may repel all the temptations he meets with in his way; not allowing the luxury of one place, or the gain of another, to detain him. Here is singleness of eye; but yet he attends to the waters below, and to the firmament above, and to the compass by which he steers his course. Here the object is one, but its pursuit is illuminated by the light of many sciences.

(Dr. Chalmers)

I. WHAT IS MEANT BY "THE SINGLE EYE?"

1. It; implies the contemplation of one object. "One thing have I desired of the Lord." "One thing is needful."

2. Clearness of perception is implied.

3. Undeviating attention to the object of our view.

II. WHAT IS TO BE UNDERSTOOD BY THE FULNESS OF LIGHT WHICH IS SAID TO ATTEND ITS VISION? Light is an emblem of knowledge, happiness, usefulness.

1. Then Divine knowledge springs from the contemplation of God.

2. Light is an emblem of happiness.

3. Light is an emblem of usefulness.

(J. Curwen.)

1. Naturally: It is by means of the eye the body is directed in its avoidance of evil.

2. Metaphorically: Light is the emblem of happiness and joy.

3. Morally: Light applied often to the conscience.

(J. E. Good.)

I. The body has EYES to see with.

II. We have LIGHT to see by, as well as eyes to see with; the light is as necessary as the organ of sight. Vision is the result of a two-fold agency — Man's and God's.

III. The eyes are subject to DISEASE. Sometimes the eyes are intolerant of the light; sometimes they distort it so as to narrow or lengthen objects, and thus misrepresent them.

1. The mind has eyes — organs to see truth, to know realities in the world of thought; these eyes are understanding and reason. Furthermore, our natural eyes perceive the colour of objects as well as the objects themselves, so the mind has perception of the quality of action as just and beautiful, or the opposite.

2. But as the eyes are dependent upon light, so are our minds dependent upon the light God sheds upon us. Reason, conscience, need light. It is folly for a man to say he has no need of light, that his eyes are enough for him!

3. The mind's organ of vision is subject to disease.

1. As to the kind of it. To be in a room hung with pictures and not to be able to see them is grief; to be in a world filled with expressions of the Creator's power and love, and not see them is unutterable loss.

2. It is great in respect of guilt.

3. It is hopeless.

(W. I. Budington, D. D.)

I. THERE IS IN EVERY MAN A CONSCIENCE or practical judgment, A SPIRITUAL EYE OR LIGHT WITHIN HIM. Conscience is God's deputy.

1. Acts by His commission.

2. Dictates in His name.

3. Censures by His authority.

4. Refers us to His sentence.

5. Assigns us over to answer for all our actions at the bar of the Supreme Judge of heaven and earth.

II. CONSCIENCE IS A LIGHT TO DIRECT AND GUIDE US. It manifests and demonstrates itself in all the circumstances of human life by universal regard to present, past, and future action.

1. When temptation assaults and inclines to evil action, conscience is ready to interpose, admonish, and dissuade us from it.

2. When temptation prevails upon us, conscience resists, regrets, checks, and upbraids the undertaking, after the commission.

3. It objects, convicts, reproves, accuses, condemns, and afflicts us for it.

4. When occasion of doing good is offered, conscience incites, persuades, and encourages us to do it.

5. After it is done, it defends, approves, and applauds the action.

III. CONSCIENCE MAY ABUSE ITS OFFICE, MISTAKE ITS MEASURES. This eye may be evil, this light may be darkness.

1. Conscience may be perverted by false principles, prejudice, dangerous errors, and evil practices.

2. May err in its notions of truth.

IV. FOUR PRINCIPLES GENERALLY INFLUENCE HUMAN LIFE.

1. CHANCE;

2. SENSE;

3. CUSTOM;

4. TEMPORAL INTEREST.

V. THE GREATEST MISERY AND MISFORTUNE THAT CAN BEFALL, US, IS TO HAVE OUR CONSCIENCES DEPRAVED AND CORRUPTED. If the light within us be darkness, how great, how mischievous, is that darkness?

(Samuel Fuller, D. D.)

I. WHAT IS HERE MEANT by singleness of eye? It is being wholly decided for Christ alone.

II. The CONSEQUENCES of having the eye single.

1. There will be light in regard to God and His dealings.

2. There is light in regard to our own position and character.

3. There will be light in regard to revelation.

4. There will be light in regard to our own experience.

(W. Park.)

We are told that rope dancers, in order to steady themselves during their perilous feats, are in the habit of fixing their gaze steadily on some distant object, and that, if once they permit themselves to look upon the rope, or upon the sea of upturned faces beneath them, then they become dizzy and fail. If you ever tried to cross a stream on a log, you will remember that, by looking steadily at some object on the opposite bank, you were quite safe; but, no sooner did you begin to look at the log, or upon the foaming, dashing waters beneath, than you lost your balance and came to grief. And, in order that our conduct may be right, that in this world, so full of snares, and temptations, and pitfalls, we may walk aright, it is absolutely necessary that we fix our affections upon one object, and that object is Christ.

(W. Park.)

Why is it, my friends, that you have any doubt in telling which way the wind is blowing? or in what direction a river is running? Is it not because the wind is scarcely blowing at all, or always changing? and because the river is scarcely running, or running in opposite currents? Let the wind blow steadily in one direction, and you do not require to look at the vane in order to tell what is its point; and when the stream, swollen and turbid with mountain torrents, rushes down to the sea, bearing everything before it, you do not require to stand on its banks and think whether it is going this way or that. So let a man have thoughts, and feelings, and desires decidedly heavenward, let him be wholly decided for Christ, and he can have no doubt as to his own state; but, if he is today with Christ, and to-morrow on the side of the world, I should not at all be surprised if that man had many doubts and misgivings as to his acceptance with God.

(W. Park.)

I. The eye of our FAITH. Faith the eye of the believer's soul. This eye must look to Jesus alone, not to Christ and our own merits. If thou ernst be saved by these things the glory is divided. No!

II. The eye of our OBEDIENCE. There are professors whose eye of obedience is not single, they are for the world as for Christ.

(C. H. Spurgeon.)

An old Puritan said, "A hypocrite is like the hawk; the hawk flies upward, but he always keeps his eye down on the prey; let him get up as high as he will, he is always looking on the ground. Whereas, the Christian is like the lark, he turns his eye up to heaven, and as he mounts and sings he looks upward and he mounts upward."

(C. H. Spurgeon.)

The human eye is the most striking feature in the human constitution; is closest to the soul; gleams with ethereal fire. As the eye must not see double, but must be single in order that the body may be full of light, so there must be no double mind if the Christian would not walk in darkness. Pure motives are the light of the soul.

I. It is the light of the soul because IT RELIEVES THE MIND OF DOUBTS CONCERNING THE PATH OF DUTY. If the soul be full of pure affection for God it will guide in the path of duty.

II. Because it relieves the mind of doubts CONCERNING RELIGIOUS DOCTRINE. Does its adoption glorify God?

(W. G. T. Shedd, D. D.)

I. EXPLAIN THE MEANING OF THE TEXT. There is a disparity between external light and the judgment of the mind; the former does not depend on choice. Obstruction in the eyesight may be a man's infelicity, it is not his fault. The evil eye is the disease of the mind, malignant and dangerous. We are to lay up treasure in heaven; we are in danger of such darkness or ignorance as shall make us insensible of our highest interest. We are liable to this self-deceit.

1. It is evident from the plain intimations of Scripture (Proverbs 16:2; Isaiah 5:20).

2. Instances within the compass of our own acquaintance.

II. THE MOST GENERAL CAUSE OF SELF-DECEIT IN THE AFFAIRS OF RELIGION IS SOME PREVAILING, CORRUPT PASSION. This leads to unfairness in these inquiries concerning duty.

III. THE MEANS WHEREBY THIS FATAL DISEASE OF THE MIND IS CONFIRMED.

1. False imaginaties.

2. Superstition.

3. Self-flattery.

4. Feeble, ineffectual purposes of future amendment.

IV. THE EXTENT OF THIS SELF-DECEIT. Learn:

1. To be watchful.

2. What is right will generally appear to our first thoughts.

3. Implore the aid of Divine grace.

(J. Abernethy, M. A.)

Jesus, SolomonGalileeBad, Body, Dark, Darkness, Dense, Evil, Eye, Eyesight, Full, However, Wicked, Within1. Giving to the Needy
5. The Lord's Prayer
16. Proper Fasting
19. Store up Treasures in Heaven
25. Do Not Worry
33. but seek God's kingdom.

Matthew 6:23

     4811   darkness, symbol of sin
     5134   blindness, natural
     5135   blindness, spiritual
     6250   temptation, sources

Matthew 6:19-24

     2426   gospel, responses
     8779   materialism, nature of

Matthew 6:22-23

     5149   eyes

The Distracted Mind
Eversley. 1871. Matthew vi. 34. "Take no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Scholars will tell you that the words "take no thought" do not exactly express our Lord's meaning in this text. That they should rather stand, "Be not anxious about to-morrow." And doubtless they are right on the whole. But the truth is, that we have no word in English which exactly expresses the Greek word which St Matthew …
Charles Kingsley—All Saints' Day and Other Sermons

The Lord's Prayer
Windsor Castle, 1867. Chester Cathedral, 1870. Matthew vi. 9, 10. "After this manner, therefore, pray ye, Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven." Let us think for a while on these great words. Let us remember that some day or other they will certainly be fulfilled. Let us remember that Christ would not have bidden us use them, unless He intended that they should be fulfilled. And let us remember, likewise, that …
Charles Kingsley—All Saints' Day and Other Sermons

June 16. "Ye Cannot Serve God and Mammon" (Matt. vi. 24).
"Ye cannot serve God and Mammon" (Matt. vi. 24). He does not say ye cannot very well serve God and mammon, but ye cannot serve two masters at all. Ye shall be sure to end by serving one. The man who thinks he is serving God a little is deceived; he is not serving God. God will not have his service. The devil will monopolize him before he gets through. A divided heart loses both worlds. Saul tried it. Balaam tried it. Judas tried it, and they all made a desperate failure. Mary had but one choice. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 27. "Take no Thought for Your Life" (Matt. vi. 25).
"Take no thought for your life" (Matt. vi. 25). Still the Lord is using the things that are despised. The very names of Nazarene and Christian were once epithets of contempt. No man can have God's highest thought and be popular with his immediate generation. The most abused men are often most used. There are far greater calamities than to be unpopular and misunderstood. There are far worse things than to be found in the minority. Many of God's greatest blessings are lying behind the devil's scarecrows …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 21. "Consider the Lilies How they Grow" (Matt. vi. 28).
"Consider the lilies how they grow" (Matt. vi. 28). It is said that a little fellow was found one day by his mother, standing by a tall sunflower, with his feet stuck in the ground. When asked by her, "What in the world are you doing there?" he naively answered, "Why, I am trying to grow to be a man." His mother laughed heartily at the idea of his getting planted in the ground in order to grow, like the sunflower, and then, patting him gently on the head, "Why, Harry, that is not the way to grow. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 10. "Your Heavenly Father Knoweth Ye have Need" (Matt. vi. 32).
"Your heavenly Father knoweth ye have need" (Matt. vi. 32). Christ makes no less of our trust for temporal things than He does for spiritual things. He places a good deal of emphasis upon it. Why? Simply because it is harder to trust God for them. In spiritual matters we can fool ourselves, and think that we are trusting when we are not; but we cannot do so about rent and food, and the needs of our body. They must come or our faith fails. It is easy to say that we trust Him in things that are a long …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 12. "But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You" (Matt. vi. 33).
"But seek ye first the Kingdom of God, and His righteousness, and all these things shall be added unto you" (Matt. vi. 33). For every heart that is seeking anything from the Lord this is a good watchword. That very thing, or the desire for it, may unconsciously separate you from the Lord, or at least from the singleness of your purpose unto Him. The thing we desire may be a right thing, but we may desire it in a distrusting and selfish spirit. Let us commit it to Him, and not cease to believe for …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Consider the Lilies of the Field
(Preached on Easter Day, 1867.) MATTHEW vi. 26, 28, 29. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? . . . And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. What has this text to do with Easter-day? Let us think …
Charles Kingsley—Discipline and Other Sermons

'Thy Kingdom Come'
'Thy kingdom come.--MATT. vi. 10. 'The Lord reigneth, let the earth be glad'; 'The Lord reigneth, let the people tremble,' was the burden of Jewish psalmist and prophet from the first to the last. They have no doubt of His present dominion. Neither man's forgetfulness and man's rebellion, nor all the dark crosses and woes of the world, can disturb their conviction that He is then and for ever the sole Lord. The kingdom is come, then. Yet John the Baptist broke the slumbers of that degenerate people …
Alexander Maclaren—Expositions of Holy Scripture

'Thy Will be Done'
'Thy will be done in earth, as it is in heaven.'--MATT. vi. 10. It makes all the difference whether the thought of the name, or that of the will, of God be the prominent one. If men begin with the will, then their religion will be slavish, a dull, sullen resignation, or a painful, weary round of unwelcome duties and reluctant abstainings. The will of an unknown God will be in their thoughts a dark and tyrannous necessity, a mysterious, inscrutable force, which rules by virtue of being stronger, and …
Alexander Maclaren—Expositions of Holy Scripture

The Cry for Bread
'Give us this day our daily bread.'--MATT. vi. 11. What a contrast there is between the two consecutive petitions, Thy will be done, and Give us this day! The one is so comprehensive, the other so narrow; the one loses self in the wide prospect of an obedient world, the other is engrossed with personal wants; the one rises to such a lofty, ideal height, the other is dragged down to the lowest animal wants. And yet this apparent bathos is apparent only, and the fact that so narrow and earthly a petition …
Alexander Maclaren—Expositions of Holy Scripture

'Forgive us Our Debts'
'Forgive us our debts, as we forgive our debtors.'--MATT. vi. 12. The sequence of the petitions in the second half of the Lord's Prayer suggests that every man who needs to pray for daily bread needs also to pray for daily forgiveness. The supplication for the supply of our bodily needs precedes the others, because it deals with a need which is fundamental indeed, but of less importance than those which prompt the subsequent petitions. God made us to need bread, we have made ourselves to need pardon. …
Alexander Maclaren—Expositions of Holy Scripture

'Lead us not into Temptation'
'And lead us not into temptation.'--MATT. vi. 13. The petition of the previous clause has to do with the past, this with the future; the one is the confession of sin, the other the supplication which comes from the consciousness of weakness. The best man needs both. Forgiveness does not break the bonds of evil by which we are held. But forgiveness increases our consciousness of weakness, and in the new desire which comes from it to walk in holiness, we are first rightly aware of the strength and …
Alexander Maclaren—Expositions of Holy Scripture

'Deliver us from Evil'
'But deliver us from evil.'--MATT. vi. 13. The two halves of this prayer are like a calm sky with stars shining silently in its steadfast blue, and a troubled earth beneath, where storms sweep, and changes come, and tears are ever being shed. The one is so tranquil, the other so full of woe and want. What a dark picture of human conditions lies beneath the petitions of this second half! Hunger and sin and temptation, and wider still, that tragic word which includes them all--evil. Forgiveness and …
Alexander Maclaren—Expositions of Holy Scripture

'Thine is the Kingdom'
'Thine is the kingdom, and the power, and the glory, for ever. Amen.' MATT. vi. 13. There is no reason to suppose that this doxology was spoken by Christ. It does not occur in any of the oldest and most authoritative manuscripts of Matthew's Gospel. It does not seem to have been known to the earliest Christian writers. Long association has for us intertwined the words inextricably with our Lord's Prayer, and it is a wound to reverential feeling to strike out what so many generations have used in …
Alexander Maclaren—Expositions of Holy Scripture

Hearts and Treasures
'For where your treasure is, there will your heart be also.'--MATT. vi. 21. 'Your treasure' is probably not the same as your neighbour's. It is yours, whether you possess it or not, because you love it. For what our Lord means here by 'treasure' is not merely money, or material good, but whatever each man thinks best, that which he most eagerly strives to attain, that which he most dreads to lose, that which, if he has, he thinks he will be blessed, that which, if he has it not, he knows he is discontented. …
Alexander Maclaren—Expositions of Holy Scripture

Solitary Prayer
'Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret,'--MATT. vi. 6. An old heathen who had come to a certain extent under the influence of Christ, called prayer 'the flight of the solitary to the Solitary.' There is a deep truth in that, though not all the truth. Prayer is not only the most intensely individual act that a man can perform, but it is also the highest social act. Christ came not to carry solitary souls by a solitary pathway to heaven, but …
Alexander Maclaren—Expositions of Holy Scripture

The Structure of the Lord's Prayer
'After this manner therefore pray ye.'--MATT. vi. 9. 'After this manner' may or may not imply that Christ meant this prayer to be a form, but He certainly meant it for a model. And they who drink in its spirit, and pray, seeking God's glory before their own satisfaction, and, while trustfully asking from His hand their daily bread, rise quickly to implore the supply of their spiritual hunger, do pray after this manner,' whether they use these words or no. All begins with the recognition of the Fatherhood …
Alexander Maclaren—Expositions of Holy Scripture

'Our Father'
'Our Father which art in heaven.'--Matt. vi. 9. The words of Christ, like the works of God, are inexhaustible. Their depth is concealed beneath an apparent simplicity which the child and the savage can understand. But as we gaze upon them and try to fathom all their meaning, they open as the skies above us do when we look steadily into their blue chambers, or as the sea at our feet does when we bend over to pierce its clear obscure. The poorest and weakest learns from them the lesson of divine love …
Alexander Maclaren—Expositions of Holy Scripture

'Hallowed be Thy Name'
'Hallowed be Thy name.'--Matt. vi. 9. Name is character so far as revealed. I. What is meaning of Petition? Hallowed means to make holy; or to show as holy; or to regard as holy. The second of these is God's hallowing of His Name. The third is men's. The prayer asks that God would so act as to show the holiness of His character, and that men, one and all, may see the holiness of His character. i.e. Hallowed by divine self-revelation. Hallowed by human recognition. Hallowed by human adoration and …
Alexander Maclaren—Expositions of Holy Scripture

Trumpets and Street Corners
'Take heed that ye do nob your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth; 4. That thine alms may be in secret: and thy Father, which seeth in secret, …
Alexander Maclaren—Expositions of Holy Scripture

Fasting
'Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.'--MATT. vi. 16-18. Fasting has gone out of fashion now, but in Christ's time it went along …
Alexander Maclaren—Expositions of Holy Scripture

Two Kinds of Treasure
'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in heaven.'--MATT. vi. 19-20. The connection with the previous part is twofold. The warning against hypocritical fastings and formalism leads to the warning against worldly-mindedness and avarice. For what worldly-mindedness is greater than that which prostitutes even religious acts to worldly advantage, and is laying up treasure of …
Alexander Maclaren—Expositions of Holy Scripture

Anxious Care
'Ye cannot serve God and Mammon. 25. Therefore I say unto you. Take no thought for your life.'--Matt. vi. 24-25. Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the …
Alexander Maclaren—Expositions of Holy Scripture

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