He protects all his bones; not one of them will be broken. Sermons
The face is the organ of expression. The thoughts, the feelings, the inward movements of the soul, show themselves by the face. Therefore "the lace" stands for the man ( Genesis 48:11); and when God is spoken of after the manner of men, his face is put for himself ( Exodus 33:14). The text is like the mystic pillar of the wilderness. It has two aspects. While God looks forth with love and favour towards his people, he shows himself as terrible to his enemies ( Exodus 14:24). His face, wherever seen, is always against those who wilfully and wickedly persist in doing evil. I. GOD'S FACE IN NATURE IS AGAINST THEM THAT DO EVIL. There is law in nature. To obey the law is to conquer, to disobey is to suffer. As to transgressors, there is neither exception nor immunity. We see the stern, unbending severity of law in the awful passage, Proverbs 1:24-31. II. GOD'S FACE IN THE HOLY SCRIPTURES IS AGAINST THEM THAT DO EVIL. Take the ten commandments, and from the first to the last it is the same. The Law is holy and just and good. It demands obedience from all, and denounces condemnation and wrath against transgressors, without respect of persons. The recorded judgments of God may be held as expressing the same thing. All through, from Genesis to Malachi, whether as respects nations or individuals, God's face is against the evil-doer. In no part of Scripture is this brought out more vividly and forcibly than in the Psalms. III. GOD'S FACE, IN THE PERSON OF HIS SON AND OUR SAVIOUR, IS AGAINST THEM THAT DO EVIL. Christ, in his doctrine, his precepts, his example, and in his redemptive work, is wholly and for ever against sin. His object is to "take away sin," and to bring them that do evil to do good and to be the loving and obedient children of God, that they may walk in the light of God's favour for ever. - W.F. My soul shall make her boast in the Lord; the humble shall hear thereof and be glad. We all are prone to boast, and often on very slender grounds. The worst are they who boast of their own goodness. We are to glory only in the Lord. Now such rightful boasting includes the elevation of joyous feeling, and the breaking forth of gratitude and praise. And the humble shall hear thereof. Others would tell them, or, if not, the psalmist himself would. Spiritual sadness seeks seclusion, but not so spiritual freedom and joy. Like the return of health and of day, it says to the prisoners, "Go forth"; to them that are in darkness, "Show yourselves." And the effect of this knowledge would be to make them glad. The Lord's followers are supposed to be mopish and melancholy; but they have a thousand sources of joy which others know not of. () What can better become us, who are the creatures of God, than to bless Him, and depend on Him? What can better become us, as Christians, than to be always praising add magnifying that God, to whose grace we owe our salvation and happiness? I. THE EXAMPLES OF EXCELLENT PERSONS (Jeremiah 9:23, 24; 1 Corinthians 1:29-31). St. Paul himself was an eminent example of his own doctrine; for when, to vindicate himself, he found himself obliged to recount what he had done and suffered in the cause of Christianity, together with his endowments, graces and privileges, he begs pardon for it, calls it the foolishness of boasting, and as nothing less could excuse it, he pleads necessity for it (2 Corinthians 11:20). But this apostle, who was thus shy of glorying in his excellencies and advantages, lest he should seem too tender of his own honour, how forward he is to record his infirmities, that he might advance God's (2 Corinthians 12:9). We cannot be Christians unless God be all in all to us; unless we look upon Him as the source and spring of all good, the object of our joy and glory, and the ultimate end of our desires and hopes. II. WE HAVE RECEIVED ALL FROM HIM. Whether natural endowments, or worldly possessions, all that we are born to, and all that we acquire, judgment, courage, wit, eloquence, wealth, power, favour, and the like, we certainly owe to God. And if we derive all from God, acknowledgment and praise is the least sacrifice we can make Him. III. We depend so entirely upon God, that WE CAN REAP LITTLE BENEFIT, NAY, WE MAY SUFFER MUCH PREJUDICE BY THE MOST EXCELLENT ENDOWMENTS AND POSSESSIONS, UNLESS THEY BE SANCTIFIED BY HIS GRACE, AND BEFRIENDED BY HIS PROVIDENCE (Ecclesiastes 9:11). How naturally do riches breed luxury! power tyranny! honour insolence! favour and applause vanity! IV. To BOAST IN ANYTHING BUT GOD IS A SYMPTOM OF EXTREME PROFANENESS AND IRRELIGION; for whence can this proceed, but from an understanding darkened by ignorance or infidelity, or from a heart alienated from God, and possessed by some vile idol? V. The heathen thought that there was an envious daemon, whose peculiar province it was to cast down the vainglorious and insolent; but we Christians are taught that TO HUMBLE "THE PROUD IS A WORK THAT GOD DELIGHTS IN (Isaiah 2:12; James 4:6). And why does God take pleasure in this? To assert His sovereignty and dominion, to imprint an awe of His power upon the minds of mankind, and to extort from the proudest and vainest of mortals a confession of their meanness and His majesty. VI. MARKS BY WHICH WE MAY EXAMINE OURSELVES IN REFERENCE TO THIS MATTER. 1. If we have grateful hearts towards God, we shall let slip no occasion which invites us to praise and honour Him. Not only those things that are new and surprising, that are unusual or extraordinary, but also the common and ordinary works of God, and His constant and daily benefits, will affect our hearts with a devout and thankful remembrance of Him. 2. If we truly glory in the Lord, and in nothing else, our admiration and reverence, our love and gratitude will discover themselves, not only in our words, but in our actions. The principle which causes us to be humble and thankful towards God, will keep us from being disrespectful and insolent towards man; and, in general, we shall think it our duty, not only to glorify God by praise and thanksgiving, but also and especially by a right use and employment of His benefits and mercies. 3. The practice of this duty does by degrees advance us to a settled state of pleasure. What can be more delightful than the exercise of love, when the object of it is most perfect? (Psalm 63:4, 5, 6). () People Abimelech, David, PsalmistPlaces JerusalemTopics Bones, Broken, Keepeth, Keeping, Keeps, ProtectsOutline 1. David praises God, and exhorts others thereto by his experience
8. They are blessed who trust in God
11. He exhorts to the fear of God
15. The privileges of the righteous
Dictionary of Bible Themes Psalm 34:20 5281 crucifixion Psalm 34:19-20 5137 bones Library Struggling and Seeking
'The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.'--PSALM xxxiv. 10. If we may trust the superscription of this psalm, it was written by David at one of the very darkest days of his wanderings, probably in the Cave of Adullam, where he had gathered around him a band of outlaws, and was living, to all appearance, a life uncommonly like that of a brigand chief, in the hills. One might have pardoned him if, at such a moment, some cloud of doubt or …
Alexander Maclaren—Expositions of Holy ScriptureNo Condemnation
'None of them that trust in Him shall be desolate.' --PSALM xxxiv. 22. These words are very inadequately represented in the translation of the Authorised Version. The Psalmist's closing declaration is something very much deeper than that they who trust in God 'shall not be desolate.' If you look at the previous clause, you will see that we must expect something more than such a particular blessing as that:--'The Lord redeemeth the soul of His servants.' It is a great drop from that thought, instead …
Alexander Maclaren—Expositions of Holy Scripture The Encamping Angel
'The Angel of the Lord encampeth round about them that fear Him, and delivereth them.'--PSALM xxxiv. 7. If we accept the statement in the superscription of this psalm, it dates from one of the darkest hours in David's life. His fortunes were never lower than when he fled from Gath, the city of Goliath, to Adullam. He never appears in a less noble light than when he feigned madness to avert the dangers which he might well dread there. How unlike the terror and self-degradation of the man who 'scrabbled …
Alexander Maclaren—Expositions of Holy Scripture Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Lions Lacking --But the Children Satisfied
RIGHT truly did Paul say, "Whereby he hath given unto us exceeding great and precious promises;" for surely this promise is exceeding great indeed. In the entire compass of God's holy word, there is not to be found a precious declaration which can excel this in sweetness; for how could God promise to use more than all things? how could even his infinite benevolence stretch the line of his grace farther than it hath gone in this verse of the psalm?--"They that seek the Lord shall not want any good …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 A Poor Man's Cry, and what came of It
On this occasion I want to speak of what happens to those who do return to God; because many have newly been brought, through mighty grace. Some of them I have seen; and I have rejoiced over them with exceeding great joy. They tell me that they did distinctly lay hold on eternal life last Sabbath day; and they are clear about what it means. They came out of darkness into his marvellous light; they knew it, and could not resist the impulse at once to tell those with whom they sat in the pews, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Looking unto Jesus
"Till God in human flesh I see, My thoughts no comfort find,--" God shrouded and veiled in the manhood,--there we can with steady gaze behold him, for so he cometh down to us, and our poor finite intelligence can understand and lay hold upon him. I shall therefore use my text this morning, and I think very legitimately, in reference to our Lord and Saviour Jesus Christ--"They looked unto him, and were lightened;" for when we look at God, as revealed in Jesus Christ our Lord, and behold the Godhead …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858 Seeking Richly Rewarded
"The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing."--Psalm 34:10. THE young lions are very strong; they are as yet in the freshness of their youth, and yet their strength does not always suffice to keep them supplied. The young lions are very crafty; they understand how to waylay their game and leap upon them with a sudden spring at unawares, and yet, with all their craftiness, they howl for hunger in the wood. The young lions are very bold and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914 Tender Mercies, on My Way
"I will bless the Lord at all times." -- Psalm 34:1. Tender mercies, on my way Falling softly like the dew, Sent me freshly every day, I will bless THE LORD for you. Though I have not all I would, Though to greater bliss I go, Every present gift of good To Eternal Love I owe. Source of all that comforts me, Well of joy for which I long, Let the song I sing to Thee Be an everlasting song. …
Miss A. L. Waring—Hymns and Meditations But God Wanted not Power to Make Man Such as that He Should Not...
16. But God wanted not power to make man such as that he should not be able to sin: but He chose rather to make him such, as that it should lie in his power [1859] to sin, if he would; not to sin, if he would not; forbidding the one, enjoining the other; that it might be to him first a good desert not to sin, and after a just reward not to be able to sin. For such also at the last will He makes His Saints, as to be without all power to sin. Such forsooth even now hath He His angels, whom in Him we …
St. Augustine—On Continence Letter xi (Circa A. D. 1120) the Abbot of Saint Nicasius at Rheims
The Abbot of Saint Nicasius at Rheims He consoles this abbot for the departure of the Monk Drogo and his transfer to another monastery, and exhorts him to patience. 1. How much I sympathize with your trouble only He knows who bore the griefs of all in His own body. How willingly would I advise you if I knew what to say, or help you if I were able, as efficaciously as I would wish that He who knows and can do all things should advise and assist me in all my necessities. If brother Drogo had consulted …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Draw Me, we Will Run after Thee to the Odor of Thine Ointments.
This young lover prays the Bridegroom to draw her by the centre of her soul, as if she were not satisfied with the sweetness of the balsam poured forth among her powers; for she already comprehends, through the grace of the Bridegroom, who continually draws her with more and more force, that there is an enjoyment of Himself more noble and more intimate than that which she at present shares. This is what gives rise to her present request. Draw me, says she, into the most interior chambers of my soul, …
Madame Guyon—Song of Songs of Solomon Fourth Sunday after Easter Second Sermon.
Text: James 1, 16-21. 16 Be not deceived, my beloved brethren. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning. 18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. 19 Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man worketh not the righteousness …
Martin Luther—Epistle Sermons, Vol. II Biographical Preface.
"The Church! Am I asked again, What is the Church? The ploughman at his daily toil--the workman who plies the shuttle--the merchant in his counting-house--the scholar in his study--the lawyer in the courts of justice--the senator in the hall of legislature--the monarch on his throne--these, as well as the clergymen in the works of the material building which is consecrated to the honour of God--these constitute the Church. The Church is the whole congregation of faithful men, in which the pure word …
Lewis Bayly—The Practice of Piety The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang …
James Stalker—The Trial and Death of Jesus Christ The Abbots Euroul and Loumon.
To the examples already given in the previous biographies, of the power which religion exercised over the rough and savage mind, we may add the following. The abbot Ebrolf (Euroul) had settled with his monks in a thick forest, infested by wild beasts and robbers. One of the robbers came to them, and, struck with reverence at their aspect, said to them: "Ye have chosen no fit dwelling for you here. The inhabitants of this forest live by plunder, and will not tolerate any one amongst them who maintains …
Augustus Neander—Light in the Dark Places Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Letter Xlix to Romanus, Sub-Deacon of the Roman Curia.
To Romanus, Sub-Deacon of the Roman Curia. He urges upon him the proposal of the religious life, recalling the thought of death. Bernard, Abbot of Clairvaux, to his dear Romanus, as to his friend. MY DEAREST FRIEND, How good you are to me in renewing by a letter the sweet recollection of yourself and in excusing my tiresome delay. It is not possible that any forgetfulness of your affection could ever invade the hearts of those who love you; but, I confess, I thought you had almost forgotten yourself …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past; …
Frederick Temple—Essays and Reviews: The Education of the World Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed …
Martin Luther—Epistle Sermons, Vol. II The Great Privilege of those that are Born of God
"Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one …
John Wesley—Sermons on Several Occasions Fifth Lesson. Ask, and it Shall be Given You;
Ask, and it shall be given you; Or, The Certainty of the Answer to Prayer. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened,'--Matt. vii. 7, 8. Ye ask, and receive not, because ye ask amiss.'--Jas. iv. 3. OUR Lord returns here in the Sermon on the Mount a second time to speak of prayer. The first time He had spoken of the Father who is …
Andrew Murray—With Christ in the School of Prayer Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety …
Augustus Neander—Light in the Dark Places Links Psalm 34:20 NIV
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