‘The pleasures of sense are puddle-water; spiritual delights are rock water, so pure, so clear, so refreshing — rivers of pleasure." (on Exodus 17:1-7)
“Ask, seek, knock, that is in one word: pray, pray, and pray again. Ask as a beggar asks for alms. Those who would be rich in grace must apply themselves to the poor trade of begging, and they shall find it a thriving trade. ...
Present your needs and burdens to God. Ask as a traveler asks the way; to pray is to plead with God. Seek as for a thing of value that we have lost. Seek in prayer. Knock, as he who desires to enter the house knocks at the door. Sin has shut and barred the door against us; by prayer we knock; "Lord, Lord, open the door to us!" Christ knocks at our door and allows us to knock at his which is a favor we do not allow common beggars. Seeking and knocking imply something more than asking and praying... We must not only ask, but knock; we must come to God's door, must ask importunately, not only pray, but plead and wrestle with God.”
"Let a righteous man strike me - it is a kindness; let him rebuke me—it is oil for my head; let my head not refuse it.” David desires to be told of his faults. We are here taught how to receive the reproofs of the righteous and wise. If my own heart does not strike me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin. We must account it a duty of friendship. We must not only bear it patiently, but take it as a kindness. Though reproofs cut, it is to affect a cure, and therefore they are much more desirable than the kisses of an enemy or the song of fools.”
"Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. (on James 3:1-2)
Observe,I. How the people fretted themselves: They lifted up their voices and cried (v. 1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world’s mourners are more than God’s, and the sorrow of the world worketh death. (on Numbers 14)
Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, "Were it not better to go to Egypt?’’ ask, "Were it not better to be content, and make the best of that which is?’’ (on Numbers 14)
What will those be pleased with whom manna will not please? (on Numbers 21)
Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world. (Numbers 25:1-2)
The rule is general, If a man vow, he must pay. But for a daughter it is express: her vow is nugatory or in suspense till her father knows it, and (it is supposed) knows it from her; for, when it comes to his knowledge, it is in his power either to ratify or nullify it. But in favour of the vow, 1. Even his silence shall suffice to ratify it: If hehold his peace, her vows shall stand, v. 4. Qui tacet, consentire videtur—Silence gives consent.Hereby he allows his daughter the liberty she has assumed, and, as long as he says nothing against her vow, she shall be bound by it. (On Numbers 30)
I shall do to you as I thought to do unto them, v. 56. It was intended that the Canaanites should be dispossessed; but if the Israelites fell in with them, and learned their way, they should be dispossessed, for God’s displeasure would justly be greater against them than against the Canaanites themselves. Let us hear this, and fear. If we do not drive sin out, sin will drive us out; if we be not the death of our lusts, our lusts will be the death of our souls. (Numbers 33)
God sets bounds to our lot; let us then set bounds to our desires, and bring our mind to our condition. (Numbers 34)
Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, (on John 16:26-30)
If Christ had indeed sought to save his life, now had been his time to have spoken; but that which he had to do was to lay down his life.(5.) Christ’s pertinent answer to this check, v. 11, where,[1.] He boldly rebukes his arrogance, and rectifies his mistake: "Big as thou lookest and talkest, thou couldest have no power at all against me, no power to scourge, no power to crucify, except it were given thee from above.’’ Though Christ did not think fit to answer him when he was impertinent (then answer not a fool according to his folly, lest thou also be like him ), yet he did think fit to answer him when he was imperious; then answer a fool according to his folly, lest he be wise in his own conceit, Prov. 26:4, Prov. 26:5 . (on John 19:11)
Observe what it is that he begs of God for them,I. That they might be knowing intelligent Christians: filled with the knowledge of his will, in all wisdom and spiritual understanding. Observe, 1. The knowledge of our duty is the best knowledge. A mere empty notion of the greatest truths is insignificant. Our knowledge of the will of God must be always practical: we must know it, in order to do it. 2. Our knowledge is then a blessing indeed when it is in wisdom, when we know how to apply our general knowledge to our particular occasions, and to suit it to all emergencies. 3. Christians should endeavour to be filled with knowledge; not only to know the will of God, but to know more of it, and to increase in the knowledge of God (as it is v. 10), and to grow in grace, and in the knowledge of our Lord and Savior, (on Col 1:9)
The sin that rightly troubles us, shall not ruin us. And there may be good hopes through grace, even where there is the sense of great guilt before God. The case is plain; what has been done amiss, must be undone again as far as possible; nothing less than this is true repentance. Sin must be put away, with a resolution never to have any thing more to do with it. What has been unjustly got, must be restored. Arise, be of good courage. Weeping, in this case, is good, but reforming is better. (on Ezra 10)
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