Shifted :)

Hi!

The move to http://donandris.wordpress.com/ is done. :)

If you wish to continue following the articles, please visit the link as above.

Thanks.

Shalom :)

Shifting

Yes, will be shifting to Wordpress soon DV.

Have a headache adjusting all the settings on the new platform :), guess im not that tech savvy as i thought i was! :)!

Hope it gets done smoothly.

Here's the new home (under construction yeah) :)

http://donandris.wordpress.com/

Affliction

David saith, "My times are in Thy hand" (Ps. 31: 15). If our times were in our own hand, we would have deliverance too soon; if they were in our enemy's hand, we should have deliverance too late; but my times are in Thy hand; and God's time is ever best.

"Let none of you suffer . . . as an evil doer" (1 Peter 4: 15).

A good Christian will bless God, not only at the sun-rising, but at the sun-setting. Well may we, in the worst that befalls us, have a psalm of thankfulness, because all things work for good.

"God is faithful, who will not suffer you to be tempted above that ye are able."

"It is good for me that I have been afflicted." Psalm 119: 71.

AFFLICTIONS quicken our pace in the way to heaven; it is with us, as with children sent on an errand, if they meet with apples or flowers by the way, they linger and make no great haste home, but if anything fright them, then they run with all the speed they can to their father's house: so, in prosperity, we are gathering the apples and flowers, and do not much mind heaven, but if troubles begin to arise, and the times grow frightful, then we make more haste to heaven, and with David, "run the way of God's commandments" (Ps. 119: 32).

God's people have no writ of ease granted them, no charter of exemption from trouble in this life. While the wicked are kept in sugar, the godly are often kept in brine. God lets His people be in the house of bondage for probation or trial. "Who led thee through that great and terrible wilderness, . . . that He might humble thee, and that He might prove thee" (Deut. 8: 15, 16). Affliction is the touch-stone of sincerity. "Thou, O God, hast proved us; Thou hast tried us, as silver is tried; . . . Thou laidst affliction upon our loins" (Ps. 66: 10, 11). Hypocrites may embrace the true religion in prosperity, but he is a good Christian who will keep close to God in a time of suffering. "All this is come upon us, yet have we not forgotten Thee" (Ps. 44: 17).

The stones which are cut out for a building are first hewn and squared. The godly are called "living stones" (1 Peter 2: 5). God first hews and polishes them by affliction, that they may be fit for the heavenly building. The house of bondage prepares for the house not made with hands.

Afflictions on the godly make them better, but afflictions on the wicked make them worse. The godly pray more (Ps. 130: 1). The wicked blaspheme more. "Men were scorched with great heat, and blasphemed the name of God" (Rev. 16: 9). Afflictions on the wicked make them more impenitent; every plague upon Egypt increased the plague of hardness in Pharaoh's heart. Affliction of the godly is like bruising spices, which are most sweet and fragrant: affliction on the wicked is like pounding weeds with a pestle, which makes them more unsavoury.

A sick bed often teaches more than a sermon; we can best see the ugly visage of sin in the glass of affliction.

What if we have more of the rough file, if we have less rust! Afflictions carry away nothing but the dross of sin.

When affliction or death comes to a wicked man, it takes away his soul; when it comes to a godly man it only takes away his sin. . . . "We are chastened of the Lord, that we should not be condemned with the world" (1 Cor. 11: 32). He works out sin and works in grace.

"I will be with him in trouble" (Ps. 91: 15). When we are most assaulted, we shall be most assisted. What if we have more trouble than others, if we have more of God with us than others? It cannot be ill with that man with whom God is. Better to be in prison and have God's presence, than be in a palace without it.

It is one heart-quieting consideration, in all the afflictions that befall us, that God hath a special hand in them: "The Almighty hath afflicted me" (Ruth 1: 21). Instruments can no more stir till God gives them a commission, than the axe can cut of itself without a hand. Job eyed God in his affliction: therefore, as Augustine observes, he doth not say, "The Lord gave, and the devil took away," but "The Lord hath taken away." Whoever brings an affliction to us, it is God that sends it. Afflictions work for good. "It is good for me that I have been afflicted" (Ps. 119: 71). Joseph's brethren throw him into a pit; afterwards they sell him; then he is cast into prison; yet all this did work for his good: his abasement made way for his advancement; he was made the second man in the kingdom. "Ye thought evil against me, but God meant it unto good" (Gen. 1. 20). Jacob wrestled with the angel, and the hollow of Jacob's thigh was out of joint; this was sad; but God turned it to good, for there he saw God's face, and there the Lord blessed him. "Jacob called the name of the place Peniel, for I have seen God face to face" (Gen. 32: 30). Who would not be willing to have a bone out of joint, so that he might have a sight of God? King Manasseh was bound in chains, this was sad to see — a crown of gold changed into fetters; but it wrought for his good, for, "When he was in affliction he besought the Lord, and humbled himself greatly, and the Lord was intreated of him" (2 Chr. 33: 12, 13). He was more beholden to his iron chain, than to his golden crown; the one made him proud, the other made him humble. Paul was smitten with blindness; this was uncomfortable, but it turned to his good; God did by that blindness make way for the light of grace to shine into his soul.

God sweetens outward pain with inward peace. "Your sorrow shall be turned into joy" (John 16: 20). God's rod has honey at the end of it.

David saith, "My times are in Thy hand" (Ps. 31: 15). If our times were in our own hand, we would have deliverance too soon; if they were in our enemy's hand, we should have deliverance too late; but my times are in Thy hand; and God's time is ever best. Everything is beautiful in its season: when the mercy is ripe, we shall have it. It is true we are now between the hammer and the anvil; but do not cast away your anchor; God sees when the mercy will be in season. When His people are low enough, and the enemy high enough, then appears the Church's morning-star: Let God alone to His time. "My soul waiteth for the Lord" (Ps. 130: 6). Good reason God should have the timing of our mercies, "I the Lord will hasten it in His time." Deliverance may tarry beyond our time; but it will not tarry beyond God's time. . . . After a wet night of affliction, comes a bright morning of the resurrection: if our lives are short, our trials cannot be long. . . . Time is short (1 Cor. 7: 29). Though the cross be heavy, we have but a little way to carry it. The time being short the waiting time cannot be long.

When the hearts of His people are most humble, when their prayers are most fervent, when their faith is strongest, when their forces are weakest, when their enemies are highest; then is the usual time that Christ puts forth His kingly power for their deliverance (Isa. 33: 2, 8, 9, 10).

Afflictions work for good, as they conform us to Christ. His life was a series of sufferings, "a man of sorrows, and acquainted with grief" (Isa. 53: 3). He wept, and bled. Was His head crowned with thorns, and do we think to be crowned with roses? It is good to be like Christ, though it be by sufferings.

"Let none of you suffer . . . as an evil doer" (1 Peter 4: 15). I am not of Cyprian's mind, that the thief on the cross suffered as a martyr; no, he suffered as an evil doer; Christ indeed took pity on him, and saved him; he died a saint, but not a martyr. When men suffer by the hand of a magistrate, these do not suffer persecution, but execution: they die not as martyrs, but as malefactors; they suffer evil for being evil.

God loves a thankful Christian. Job thanked God when He took all away: "The Lord hath taken away, blessed be the name of the Lord" (Job 1: 21). Many will thank God when He gives, Job thanks Him when He takes away, because lie knew God would work good out of it. We read of saints with harps in their hands (Rev. 14: 2), an emblem of praise. We meet many Christians who have tears in their eyes, and complaints in their mouths; but there are few with their harps in their hands, who praise God in affliction. Every bird can sing in spring, but some birds will sing in the dead of winter. A good Christian will bless God, not only at the sun-rising, but at the sun-setting. Well may we, in the worst that befalls us, have a psalm of thankfulness, because all things work for good. If God makes all things turn to our good, how right is it that we should make all things tend to His glory! "Do all to the glory of God" (1 Cor. 10: 31).

"His mercies are new every morning" (Lam. 3: 23). Mercy comes in as constantly as the tide; nay, how many tides of mercy do we see in one day. We never feed, but mercy carves every bit to us; we never drink but in the golden cup of mercy; we never go abroad, but mercy sets a guard of angels about us; we never lie down in bed, but mercy draws the curtains of protection close about us. Shall we receive so many good things at the hand of God, and shall we not receive evil? Our mercies far outweigh our afflictions; for one affliction we have a thousand mercies. The sea of God's mercy would swallow up a few drops of affliction.

Many, to rid themselves out of trouble, run themselves into sin. When God has bound them with the cords of affliction, they go to the devil to loosen their bands. Better it is to stay in affliction than to sin ourselves out of it.

Affliction quickens the spirit of prayer; Jonah was asleep in the ship, but at prayer in the whale's belly. Perhaps in a time of health and prosperity we pray in a cold and formal manner, we put no coals to the incense, we scarcely minded our own prayers, and how should God mind them? God sends some cross or other to make us take hold of Him. "They poured out a prayer, when Thy chastening hand was upon them" (Isa. 26: 15); now their prayer pierced the heavens. In times of trouble we pray feelingly, and we never pray so fervently as when we pray feelingly.

When God puts His children to the school of the cross, He deals with them tenderly, because He does not leave them without a promise, "God is faithful, who will not suffer you to be tempted above that ye are able." He will not lay a giant's burden upon a child's back, nor will He stretch the strings of the instrument too much, lost they should break. If God sees it good to strike with one hand, He will support with the other; either He will make the faith stronger, or render the yoke lighter.

God loves His people when He is giving the bitter diet-drink of affliction. God's rod and God's love, they both stand together. It is no love in God to let men go on in sin, and never smite. God's greatest curse is when He afflicts not for sin. Let us feel God's hand so that we may have His heart.

Afflictions add to the saints' glory. The more the diamond is cut, the more it sparkles; the heavier the saints' cross is, the heavier shall be their crown.

If God be our God, He will give us peace in trouble. When there is a storm without, He will make peace within. The world can create trouble in peace, but God can create peace in trouble.

http://www.stempublishing.com/authors/smith/WATSON.html#a7

At His feet

Beloved, may we remember it well, i say it again, may we truly remember it well...affection for Christ is the secret of all true service.

If we love Him, we will keep His commandments.

Knowing His commandments implies reading and His Word wherein He is revealed and all directions for our life and service are laid.

By loving Him and heeding His commandments we will be sanctified and fit for the Master's use, 'sanctify them through thy truth, thy word is truth'. By beholding Him we will become more like Him as we loving seek to heed and follow Him.

To understand the Word we need to be praying, are we? am i wavering? (Read James)

Before we seek to serve, have i really come at His feet? Do i yearn to be at His feet?

Please, please, may we seek to do so before 'doing' anything else. The results of doing so, you will not regret, He will be glorified therein, and our hearts will be all the more seeking to know Him, there will be this burning desire to know more of Him and lovingly lay ourselves bare for Him.

Many may say that they have no time to read the Word or spend time in prayer.

Ok, but do i have time to do other things?

Play LAN games at the local gaming area? 

Have time for my favourite TV show?

Have time to listen to worldly music while travelling? (a suggestion, why not listen to hymns or some good audio messages? or even silence, and pray or think upon the Lord? )

Have time to do exercise?(bodily exercise profiteth a little, if we say that we don't have time for Him, but to do this, some humble searching before the Lord needs to be done)

Work is taking up all my time and after all i'm glorifying the Lord in my work - may we not be deceived in this end, yes, work and by all means do it well, but if it takes up all our time and we have no time for the Lord, here again, some serious questions need to be asked before the Lord, and when the Lord answers, are we willing to follow? May it be so, by His grace :) and don't worry, its all sufficient. We often forget, we say all, but we think in the manner of 'some's' and 'perhaps's'...may we seek His forgiveness if we think thus!...

There are many other reasons,  excuses that we may put forth, but if our hearts are sincere, His light will reveal the sin, and by His grace and mercy we shall be able to take the steps ahead in life seeking to be at His feet, and thus spending time at His feet, we may be able to walk with firmer step, with faith no matter what comes along.:)

If we are LAME (Lazy And Making Excuses), don't delay, confess it, and start walking aright!

This article is simple and clear in its explanation, may we be encouraged as we read.

-------------------------

Of all the disciples of Christ that pass before us in the Gospel story, perhaps none are more marked by single-hearted devotedness to Christ than Mary of Bethany. She makes nothing of self, but everything of Christ, and hence, on the three occasions that she comes before us, she is found at the feet of Jesus.

We see her first in her sister's home at Bethany, when the Lord of life entered that home and Mary sat at His feet as a learner (Luke 10). Later, when death had entered the home, she is found at His feet as a mourner (John 11). Lastly, when a few of His loved ones make a supper for the Lord, who had just manifested His resurrection power and glory, she is found at His feet as a worshipper.

She not only knew that the Lord was the great Teacher come from God, the One who can sympathise with us in our sorrows, and the Object of our worship, but she had experienced His teaching, tasted His sympathy, and worshipped at His feet.

Good for us if, like the Apostle Paul, we can each say that the desire of the heart is "That I may know Him." We may know much about Christ, but, in order to know Him we must be in His company and, at His feet, learn His mind through His word, taste His sympathy, and in His presence worship and adore.

It is true that the Lord delights to honour the one that puts honour upon Him in the day of His rejection, and has said that wheresoever the gospel is preached the story of Mary shall be told for a memorial of her. But the story of Mary has also been recorded for our profit, for all Scripture is given by God for our instruction. May we then, as we read her story, profit by her lowly and devoted life.

1. AT HIS FEET AS A LEARNER Luke 10: 38-42

If, as sinners, we have been at the feet of the Saviour discovering that, in spite of all our sins, He loves us and has died for us, then, if we are to make spiritual progress — if we are to be "meet for the Master's use and prepared unto every good work" — the "one thing needful," as believers, is to take our place at His feet and hear His word.

This plain but important truth is brought before us in the homely scene described in the five closing verses of the tenth chapter of the Gospel of Luke. Journeying on His way to Jerusalem, we are told that the Lord came to a certain village, and a certain woman named Martha received Him into her house. She gladly opened her home to the Lord, and at once set herself to minister to His bodily needs. This indeed was right and beautiful in its place; and yet the story clearly shows that there was much of self in Martha's service. She did not like to have all the burden of this service, and felt grieved that she was left to serve alone. There was one thing lacking in her service.

The one thing needful — the one thing that Martha missed — was to sit at the feet of Jesus and hear His word. She loved the Lord, and with all her energy she zealously set herself to serve the Lord; but her zeal was not according to knowledge. She set herself to work without having first been in the company of the Lord, and in communion with the Lord, and therefore without being instructed in the mind of the Lord through the word of the Lord. As a result she was "distracted with much serving," was "careful and troubled about many things," complaining about her sister, and even entertaining the thought that the Lord was indifferent to her labours.

Alas! do we not, at times, act like Martha, We may take up service according to our own thoughts, or under the direction of others. From morning to night we may busy ourselves in a continual round of activity, and yet neglect the one thing needful — to be alone with the Lord, and in communion with Him hear His word and learn His mind. Little wonder that we get "distracted," and "troubled about many things," and complain of others. How true it is that it is easier to spend whole days in a round of busy service, than half an hour alone with Jesus.

In Mary we see a believer who chose the "good part." Sometimes it is said that Mary chose the better part, as if Martha's part was good, but Mary's was better. It is not thus that the Lord speaks. He definitely says that Mary's part was "that good part," for she chose the "one thing needful" — to sit at His feet and hear His word.

Clearly, then, Mary had a keener perception of the desires of the heart of Christ than her sister. One has said, "Martha's eye saw His weariness, and would give to Him: Mary's faith apprehended His fulness, and would draw from Him."

Martha thought of the Lord only as One who was requiring something from us; Mary discerned that, beyond all the service of which He is so worthy, the desire of His heart, and the great purpose of His coming into this world, was to communicate something to us, "Grace and truth came by Jesus Christ," and, at the end of His path He could say, "I have given unto them the words which Thou gayest Me" (John 17). By the word of God salvation is brought to us (Acts 13: 26); by the word of God we are born again (1 Peter 1: 23); by the word of God we are cleansed from defilement (John 15: 3); by the word of God we are sanctified (John 17: 17); and by the word of God we are instructed in all the truth of God "that the man of God maybe thoroughly furnished unto all good works" (2 Tim. 3: 15-17).

May we not say that Martha set herself to do good works without having been thoroughly furnished by the word of God. In Mary we learn that communion with Christ, and instruction in the word of Christ must precede all service that is acceptable to Christ. He delights that, in His own time and way, we should minister to Him; but, above all, He delights to have us in His company that He may minister to us.

Mary chose this good part and the Lord will not allow any complaints by her sister to belittle her choice — it shall not be taken from her. So, again, in the last days of the Church's history on earth, the Lord commends the Philadelphians, not for any great activity that would give them a prominent place before the world, but that they had "kept His word." Like Mary of old they set greater store on His word than their works. It is not, indeed, that Mary was without works, for having chosen "that good part," in due time the Lord commends her for doing "a good work" (Matthew 26: 10). So with the Philadelphian saints, the Lord who commended them for keeping His word, is the One who can say "I know thy works."

Of old Moses could say of the LORD, "Yea, He loved the people; all His saints are in Thy hand; and they sat down at Thy feet; every one shall receive of Thy words" (Deut. 33: 3). This presents a lovely picture of the true position of God's people — held in the hand of the Lord; sitting at the feet of the Lord, and listening to the words of the Lord. Secure in His hand; at rest at His feet; and learning His mind. May we, then, choose this good part, and in due course do the good work.

2. AT HIS FEET AS A MOURNER John 11: 32

In the touching scene described in the eleventh chapter of John, we again hear of the two sisters, Martha and Mary. Sickness had ended in death casting its shadow over the home. Their brother has been taken from them.

In their trouble they rightly turn to the Lord as their unfailing resource, and very blessedly they plead His love for their brother, for they say, "He whom thou lovest is sick." This, indeed, was true, the Lord loved Lazarus, but we are also told that "Jesus loved Martha, and her sister, and Lazarus." And as the story proceeds we are permitted to see the way love takes in order to declare, on the one hand, the glory of the Son of God, and, on the other, the compassions of the heart of Jesus.

Further, we again see the difference between these two devoted women. Martha who, on the former occasion, had been cumbered with her service when the Lord of life and glory had visited her house, is now restless and distracted when death has come into the home. Mary who, in the former day, had listened to His word, can now quietly wait for Him to speak and act. Thus we read, "Martha, as soon as she heard that Jesus was coming, went to meet Him: but Mary sat still in the house." When, however, she received the word, "The Master is come and calleth for thee," she at once acts in obedience to the word, for we read, "She arose quickly, and came unto Him."

"Then when Mary had come where Jesus was, and saw Him, she fell down at His feet." For the second time this devoted woman is found in the lowly place at the feet of Jesus. The Jews, mistaking her action, say, "She goeth unto the grave to weep there." She was doing that which is far better, that which faith alone can do; she was going to the feet of Jesus toweep there. To weep at the grave of a loved one even the world can do, but it brings no comfort to the sorrowing heart. But to weep at the feet of Jesus is to find the comfort of His love, for we weep at the feet of One who, in His own time, can raise our dead, and, in the meantime, can comfort our hearts. So it came to pass that Mary, who had been at His feet as a learner is now found at His feet as a mourner.

It is noticeable that in this touching scene there is no record of any word spoken by the Lord to Mary. This only we learn that, in the presence of her great sorrow, "Jesus wept."

The Jews wrongly interpret these tears as being a token of the Lord's love for Lazarus. He did indeed love Lazarus, but there was no need to weep for one that He was about to raise from the dead. It was the sorrow of the living that drew forth the tears of Jesus, as we read, "When Jesus saw her weeping . . . He grieved in spirit and was troubled," and His trouble found vent in tears, for "Jesus wept."

In the days of old we read of Jehovah that, "He healeth the broken in heart, and bindeth up their wounds" (Ps. 147: 3). In order to heal the broken-hearted He became flesh, and shed His tears to dry ours, and broke His heart to bind up our hearts.

And Jesus is still the same — "The same yesterday, today, and for ever." In our sorrows, and when our loved ones are taken from us, we still learn that our only real and lasting comfort is found in bowing at His feet, and pouring out our sorrow in the presence of the One who once wept with these broken-hearted women.

3. AT HIS FEET AS A WORSHIPPER John 12

The beautiful scene that passes before us in the beginning of the twelfth chapter of John, takes place just six days before the cross. The Lord's devoted life, in which self was ever set aside to serve others in love, draws to its close. At every step of His path He had been dispensing blessing — spreading a feast, as it were, for all the world. Now, at last, a few of His loved ones make a feast for Him, as we read, "There they made Him a supper."

Christ was in this needy world as a Giver, but it was not often that anyone gave to Him. Once, in the beginning of His way, a few wise men "presented unto Him gifts" and had fallen down and "worshipped Him." Now, at the end of His path, they make a supper for Him and, again, one is found at His feet with her gifts as a worshipper.

Truly, too, there had been a moment when Levi had made Him "a great feast in his own house." There the Lord had sat down with "a great company of publicans and others" in order to dispense blessing to sinners. Now He sits down in company with a few of His own in order to receive the homage of saints.

Christ is the One for Whom they make the supper — the centre of the feast and the Object before every heart. Lazarus, and others, are present, but, we read, they "sat at the tablewith Him." The supper was for Him, and the guests were "with Him. "The blessedness, and the greatness, of the occasion was that He, the Son of God, was present.

Again, the two sisters, Martha and Mary, are present. Martha serves, but no longer is she cumbered with her service, or complaining of others. She thinks only of the One for whom they had made the supper. For the third time Mary is found at the feet of the Lord, but no longer to receive His words and His sympathy, but to give to Him the worship of a heart that loved Him, for Mary's gifts, Mary's acts, and Mary's attitude, all breathe the spirit of worship.

Drawn by attachment of heart to Christ she had sat at His feet, listened to His words and learned something of His mind. Now we see that affection for Christ is the secret of all true service. Moved by this love for Christ she does the right thing at the right moment. She might have left the ointment in the alabaster box and presented it to Christ, but this would not have put the same honour upon Christ. She pours it out upon His feet. She does the right act She might, at some earlier moment in the Lord's life, have anointed His feet with the ointment, but she waits until the hour of His going to the cross and the grave has arrived. Moved by the instincts of love she does the right act at the right moment, as the Lord can say, "Against the day of my burying hath she kept this." Christ was everything to Mary. Christ was her life, and all that she has is devoted to Him. The costly ointment, and the hair of her head — the glory of a woman — are used to put honour upon Christ. She is not even praising Him for all that He had done, or was about to do, but she bows at His feet as a worshipper because of all that He is.

Thus acting she puts honour upon the One that the world had rejected and was about to nail to a cross. She forgets herself, and her blessings, and thinks only of Christ. How blessed, if, when we make Him a supper, in a like spirit of worship we could each one pass out of sight of ourselves, and our blessings, and see no man any more save Jesus only and His glory.

Thus acting we should, like Mary in her day, be misunderstood by the world, and even by many true disciples, but we should, also like Mary, have the approval of the Lord. In the eyes of the world her act was mere waste. So in Christendom today, Christianity is viewed merely as a system for making the world a better and a brighter place. The one great aim is to benefit man; all else is waste. In one parable the Lord likens the Kingdom of Heaven to "a certain King that made a wedding feast for His Son." In the spirit of this parable the disciples had made a supper for the Lord, and Mary had put honour upon Christ. And though the world may condemn, the Lord approves for He says, "Let her alone," and again, in another gospel, He can say, "She hath wrought a good work upon Me." Indeed, so highly does the Lord appreciate Mary's act that He adds, "Wheresoever this gospel is preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her" (Matthew 26: 13).

Moreover, the Lord can say, "Me ye have not always." It will be our privilege and our joy to worship Him in glory, but it was Mary's privilege, and it is still ours, to worship Him in the world where He is rejected, and in the face of scorn and reproach of men. Mary seized the occasion to render to Him this precious service. As one has said, "She never could have recalled it in eternity . . . Love will find new ways of expressing itself to Him then. But it will not be what He looks for from us now. There will be no self to be denied, no cross to be borne, no world to be surrendered, no reproach to be encountered then."

How blessed, too, was the effect of her act of devotion to Christ, for we read, "the house was filled with the odour of the ointment." Lazarus may hold sweet communion with Christ, and Martha may serve Christ, but Mary's act of worship, that was so precious to the heart of Christ, was also a joy to all that were in the house. That which gives honour to Christ will bring blessing to others.

We may rightly commune with Christ about many things, we may rightly serve Him in many ways, but the worship that makes everything of Christ will surpass all else in the day when we make Him a supper. So will it be in that great day when all the redeemed are gathered home. The new song will be sung, that renders praise to the Lord for all that He has done. Heaven and earth will join to celebrate His glory, but, above all we read of those who "fell down and worshipped Him." Beyond all the mighty work that He has done, and beyond all the glory that He has acquired, He will be worshipped because of all that He is. Then we shall be able to say,

The heart is satisfied; can ask no more; 

All thought of self is now for ever o'er: 

Christ, its unmingled Object, fills the heart 

In blest adoring love — its endless part.

http://www.stempublishing.com/authors/smith/At_His_Feet.html

Thou remainest

May our hearts be encouraged as we read, may the marveling and molding not diminish until He takes us home, as we gaze upon such a Saviour as He.

:) !

(Extracted from Scripture Truth magazine, Volume 13, 1921, pages 73.)

O Lord and Saviour, we recline 

On that eternal love of Thine, 

Thou art our rest, and Thou alone 

Remainest when all else is gone.

We look out upon a world that is perishing, where all things are waxing old. Over all we see the dark shadow of death, and that sooner or later death breaks up the happiest home on earth. We see how true it is that "the world passeth away." Then with tear-dimmed eyes we turn our gaze from this passing world, we look up through the opened heavens, and, at once we see "the glory of God, and JESUS," and faith delights to say to the Lord, "THOU REMAINEST."

Our loved ones pass out of our sight, but He remains. Blessed indeed for all saints at all times to realize that He remains, but never more precious than when in the deep sorrow of bereavement — amid the break-up of earthly homes, and the wreck of earthly hopes — we can look up into His face and say, "Thou remainest." And as He looks down into our stricken hearts, with infinite compassion, He answers back, "I will never leave thee, nor forsake thee."

The first utterance of these comforting and sustaining words fell upon the ears of a saint about to face a journey. From the after history of that long journey we know by what rough ways it led, the sorrows it contained, the hardships it involved, and the trials it would bring, as well indeed its seasons of joy, its wholesome lessons, and its lasting gains. But in the mercy of the Lord no word is uttered to inform the patriarch Jacob of the character of the path. However, this indeed he does know — he knows the glorious end of the journey, for, says the Lord, "I will bring thee again into this land," and "In thee and in thy seed shall all the families of the earth be blessed." But he knows more. From the start of that journey until the last step which set his feet again in the promised land — he knows that he will never be forsaken, for says the Lord —

"I am with thee;"

"I will keep thee;"

"I will not leave thee."

Nor is it otherwise with the Christian today. Yea, rather in a deeper way, and with richer meaning, can we appropriate such words of comfort. We too know the start of our pilgrim journey. We set out with the grace of God that has brought salvation.

We know the end of our journey, for grace begun will end in glory. The appearing of grace makes way for the appearing of glory. A glory in which we shall be like Christ, and with Christ for ever and ever. But between the start in grace and the end in glory there lies our pilgrim path through a hostile world of sin and sorrow. What that untrodden path may hold for us we know not. But this we do know, the Lord has said, "I will never leave thee nor forsake thee."

For our comfort and assurance this unconditional promise comes to us with all the absolute authority of His own word. It is no prophet or apostle who speaks the word; no messenger from the Lord that brings it. No angel or archangel is equal to breathe such words of comfort into forlorn and sorrowing hearts. It is none other than the Lord Himself who draws near to us in our desolation, and with infinite tenderness, we hear Him say, "I will never leave thee nor forsake thee." The binding of broken hearts shall not be in other hands than His. No hands so tender, so gentle, so skilful, to bind a broken heart as the hands once bruised and pierced in love upon the tree. And seeing the Lord 'hath said', faith, rising above a world of sin and sorrow and death, can 'boldly say': "The Lord is my helper, I will not fear."

Moreover the One who breathes these words of comfort — has promised to be with us — is One who has been before us in the journey. He has trodden every step of the way. He has reached the glorious end, and appears in heaven itself before the face of God for us. He can say, as it were, to His sorrowing saints, "I have been before you in the way. I have trodden the path as a stranger in the land, and as a wayfaring man," as "a man of sorrows and acquainted with grief." I know every turn in the road; I know the rough places and the smooth. There are hills to climb, dark valleys to tread, and rivers to cross, but I know them all. I have climbed the hills, I have trodden the valleys, I have forded the waters. I have passed through the last dark valley of the shadow of death, I have reached the home of glory, I have sat down at the right hand of God, and from My throne of glory I will sustain you, and succour you, and intercede for you as you journey on your way, and at last I will come for you and receive you to Myself, that where I am ye may be also. "I will not leave thee, until I have done that which I have spoken to thee of."

Moreover there is yet further comfort in the Lord for our sorrowing hearts. Not only can we look up and say, "Thou remainest," but we can add — "THOU ART THE SAME''.

Full well we know the way of this sorrowful world. As we look back over the passing years and recall the faces of many we have known and loved, are we not confronted with the sorrow that some have gone, and some have changed? But how does it lift our spirits above the sadness of such moments to look up and discover there is One who will never pass away and never change. As indeed we sometimes sing: —

"Earthly friends may fail or leave us

One day soothe, the next day grieve us

But this friend will ne'er deceive us, 

O, how He loves!"

And just as the Lord's words, "I will never leave thee, nor forsake thee," give the blessed answer to that sweet word, "Thou remainest," so will this last chapter of Hebrews supply the enlargement of that other touching word, " Thou art the same." For there we read, "Jesus Christ the same yesterday, and today, and for ever." This tells us more than the word in the first chapter, comforting indeed as that is, for this seasonable word tells us not only that He is the same, but that He is the same in heaven to-day as He was on earth in the days that are past.

His circumstances indeed have vastly changed. Yesterday He-was the poor and needy Man, the homeless Man, the Stranger with not where to lay His head. To-day He has resumed royalty and majesty in heavenly glory. He has laid aside for ever the garments of humiliation, He has put on the majestic robes of glory in suitability to that place of glory. But though He has changed His circumstance, He has not changed His heart. Many crowns are His, and we delight to crown Him Lord of all; but no crowns that will ever adorn His head will ever change His heart. The love that could weep with Martha and Mary has not changed one whit. The heart that had compassion on the widow of Nain still beats in sympathy with sorrowing saints. The tender love that sustained the broken-hearted Jairus can still say with infinite compassion to a broken-hearted saint, "Be not afraid, only believe."

http://www.stempublishing.com/authors/smith/Thou_Remainest.html

Jacob's Dream

"Thou art the same."

=)

Edification Vol. 6, 1932, page 263.

This chapter of Genesis brings before us the first stage in Jacob's flight from Beer-sheba, in the Land of Promise, to Padan-aram in the land of Mesopotamia.

The previous chapter had presented a sorrowful picture of the household of the patriarch Isaac. Failure marks every member of the family. Isaac is seen as a feeble old man, governed by his appetites; Rebekah, plotting behind her husband's back, instructs her son Jacob to wrong his brother and deceive his father. Jacob, listening to his mother's evil advice, deliberately lies to his father, and supplants his brother; and Esau, discovering Jacob's treachery, plots to murder his brother at the first opportune moment.

As a result of all this corruption and deceit, Isaac has to dismiss Jacob from the home; Rebekah loses her favourite son never to see him again; Esau becomes a sorrow to his parents, and Jacob, for twenty years, becomes a wanderer in a strange land, banished from the home of his father and the Land of Promise.

In the first stage of his journey, Jacob lights upon a certain place where he tarries for the night. There we see him a lonely man with a stone for his pillow, only the sky above him, and darkness closing around him. Yet, strangely enough as we might think, it is in this lonely place, when lying on the stony bed his sin had made, that the Lord meets him. The Lord had nothing to say to him by his father's bedside, in the place of his sinning; but in the dreary spot where his sin had cast him, the Lord draws near, and turns his comfortless bed into a place of correction and consolation.

In spite of Jacob's many failures he was a man of faith, and blessed by God. His failures, indeed, obtain for him only trial and sorrow; his faith obtains for him a good report and a place amongst God's Old Testament worthies (Heb. 11: 9, 21). Nor is it otherwise with the believer today. On the one hand, God is not indifferent to our failures, and the fleshly way we may speak and act; for these things we have to suffer under His government. On the other hand, God is not indifferent to what is of Himself in each believer, according to that word in Hebrews 6: 10-12, "God is not unrighteous to forget your work and labour of love." We alas! are sometimes over righteous in taking account of one another's failures, and unrighteous in forgetting what is of God in one another.

There are thus two things Jacob has to learn on this memorable occasion. First, for his consolation, he will learn that all his failures will not alter God's purpose to bless him in sovereign grace. Second, for his correction, he will learn that God's sovereign grace will not stay God's chastening hand on account of his failures. The sovereign grace of the Lord will not set aside the faithful government of the Lord. Jacob's circumstances are not altered; he still has to pursue his lonely way as a wanderer, and spend long years in toil and bondage, in the house of the stranger, as the result of his sin against his father and brother. He has to reap what he has sown. If Jacob deceives his father with the skills of goats so, in the years to come he will be deceived by his own sons with the blood of a goat. The sovereign grace by which we are blessed, does not alter that memorable law, "Whatsoever a man soweth, that shall he also reap" (Gal. 6: 7).

However, the very sin for which Jacob had to suffer became the occasion of displaying the grace and mercy of God to the sufferer. To make known this grace the Lord appears to him in a dream. Jacob sees a ladder set up on earth whose top reaches the heavens. He sees the angels of God ascending and descending on the ladder. More wonderful still, he sees that, "The Lord stood above it." At the top of the ladder is the Lord of glory, at the bottom of the ladder is a failing, lonely man. Between the Lord at the top and Jacob at the bottom there are heavenly messengers from the Lord, and heavenly guardians for the saints, ascending and descending.

Then, most wonderful of all, to this feeble failing man below, the Lord of glory reveals Himself in sovereign grace as a Giver.

First, the Lord unconditionally secures the promised Land to Jacob and his heirs. He says, "The land whereon thou liest, to thee will I give it and to thy seed."

Second, not only shall Jacob have the promise of the Land, but he shall have the presence of the Lord; not only the the gift but the Giver, for, says the Lord, "I am with thee."

Third, not only would he have the presence of the Lord, but he would have the support of the Lord, for the Lord can say, "I will keep thee in all places whither thou goest." If the Lord was with him He would be with him to preserve him.

Fourth, when his wandering days are done the Lord will bring Jacob back to the Land that He has given him, for the Lord says "I. . . will bring thee again into this land." Jacob's sin may drive him from home; the Lord's grace will bring him home. Says Naomi, after ten years of wandering, "The Lord hath brought me home again." Every sheep He picks up He brings home, and nothing but His home will do for His sheep.

We may wander, we may break down, we may fail most grievously, but at last He brings us home.

Finally, Jacob can depend upon the faithfulness of the Lord to His own word, for the Lord says, "I will not leave thee, until I have done that which I have spoken to thee of." Whatever Jacob may be or do, and whatever we may be or do, He remains the same. Even if we are unfaithful, "He abideth faithful: He cannot deny Himself" (2 Tim. 2: 13. )

ITS NEW TESTAMENT FULFILMENT.

THE writer of the Epistle to the Hebrews 1 alludes to the fine scene recorded in Genesis 28. In Hebrews 13: 5, we read, "He hath said, I will never leave thee nor forsake thee." Thus the promise made to Jacob is appropriated to the Christian. So we may rightly conclude that in the story of Genesis 28 there is a shadowing forth of good things to come. In Genesis God is speaking to one of the fathers in a dream; in the Epistle to the Hebrews we have, no longer the partial revelation of a dream, but, the full revelation in the Person of the Son.

In Genesis Jacob is viewed as a pilgrim about to take a wilderness journey, with exceeding great and precious promises to support him in his journey and bring him home at last. In the Epistle to the Hebrews we have an application of Jacob's dream, giving it a fuller, richer meaning for the Christian. In this Epistle the believer is viewed as a stranger in this world, and as a pilgrim going on to another world (Hebrews 11: 13; Hebrews 13: 14); and there is set before us a glorious Person, and great truths to support us on our journey and bring us to glory at last.

Jacob's dream opens with a vision of the Lord in glory at the top of the ladder: so the Epistle to the Hebrews opens with the great truth that the Lord of glory is "on high." The Son having finished His work on earth has "Sat down on the right hand of the Majesty on high." Throughout the Epistle this great truth is kept prominently before us.

In Hebrews 1: 3, He is presented as having sat down on the right hand of God, because of the glory of His Person: in Hebrews 8: 1, He is there as our great High Priest: in Hebrews 10: 12, He is there as a proof that His work is finished, and in Hebrews 12: 2, He is there as having trodden the path of faith and reached the goal.

If, however, the Lord was at the top of Jacob's ladder, at the bottom there was a poor weak failing man, encompassed with infirmities and surrounded by temptations. So in the Epistle to the Hebrews, when we come to the second chapter we find a company of people being brought on their way to glory. They are spoken of as "many sons" who are going to partake of glory but, at present, are partakers of flesh and blood; and, as such, are subject to temptations, compassed about with infirmities, and faced with needs, liable to persecutions, exposed to the contradiction of sinners, and opposed by adversaries (Hebrews 2: 14-18; Hebrews 4: 15, 16; Hebrews 10: 33; Hebrews 12: 3; Hebrews 13: 3).

Then, in Jacob's dream, between the Lord at the top, and Jacob at the bottom, there were angels ascending and descending. So in the Epistle to the Hebrews, between the Lord on high brought before us in Hebrews 2, we read of the angels who are ministering spirits sent forth to minister to the heirs; of salvation (Hebrews 1: 13, 14.) Here then at the outset of the Epistle we have a remarkable answer to Jacob's dream.

Again we learn, in the Epistle to the Hebrews, the two great lessons that Jacob had to learn at Luz. First we are blessed by the sovereign grace of God that has taken us up, and made us heirs of the glory to which we are being brought through a wilderness scene. Second, the sovereign grace of God that has called us to glory, does not set aside the government of God that deals with us in chastening on the way to glory. (Hebrews 2: 10; Hebrews 12: 6).

Moreover, we can see in the Epistle how rich is the provision that God has made for our wilderness journey. We find, indeed, there is in the Epistle, an answer to every blessing that grace secured to Jacob. The first great truth that Jacob learned before he took a step of his journey, was, that the end of the journey is secured. The promised Land was assured to Jacob and his heirs. So in the Epistle to the Hebrews again and again, we find that heaven is secured to us. In Hebrews 2: 10, we are passing on to glory; in Hebrews 3: 1, we are partakers of the heavenly calling; in Hebrews 4: 9, there is a rest that remaineth for us. In Hebrews 6, the Forerunner, even Jesus, has entered within the veil. In Hebrews 9: 24, Christ has entered into heaven itself, now to appear in the presence of God for us. Thus, in different ways, the great truth is pressed upon us that, just as of old the Land was secured to Jacob, so heaven is secured to the Christian. Whatever difficulties we may have to meet, whatever trials there may be in the way, though dark valleys, rough ways and many a storm may intervene, yet, at every step, the glory shines before us. God would have us pursue our pilgrim path in the light of the glory to which it leads.

Further, Jacob had, not only the gift of the Land, but, the presence of the Giver. So as Christians we not only have heaven in view as our goal, but we have the Lord's presence with us on the way to heavier. Both at the beginning of the Epistle, and at the end, the writer quotes passages from the Old Testament to prove the Lord is present with His people. In Hebrews 2, quoting from Psalm 22, he says, "In the midst of the Church will I sing praise unto Thee;" and again he quotes Isaiah 8, "Behold I and the children which God hath given Me." Then, as the Epistle draws to its close, the Lord's words to Jacob are quoted to show that throughout our journey the Lord is with us, as He has said. "I will never leave thee nor forsake thee." The quotations at the beginning of the Epistle show the Lord's association with His people collectively: the quotation at the end, His presence with each one individually. Alas I we may not always be consciously with Him; but He would have us to know that He is with us.

Also Jacob had the assurance of the Lord's support, for He said, "I . . . will keep thee in all places whither thou goest." In like manner the Epistle to the Hebrews very blessedly unfolds to us the priestly grace of the Lord that supports us in our journey through this world. The Lord, at the top of the ladder, is keeping His feeble, failing saints at the bottom of the ladder. In Hebrews 7, we learn that the One who is made higher than the heavens "ever liveth" for those who are on their way to heaven. It is true that the man at the bottom should ever live for the One at the top of the ladder, even as Paul could say, "For me to live is Christ;" but while we ofttimes fail to live for Him, He never ceases to live for us. Further the Epistle unfolds the effect of the Lord, at the top of the ladder, living for the man at the bottom. First, from Hebrews 2, we learn that He can help us in our temptations, and, that He does so as One who Himself has suffered being tempted. To resist the temptation involves suffering. The Lord, when tempted would rather suffer than yield to the temptation; and now, in the moments of our temptation, He is able to help us to suffer rather than sin by giving way to the temptation. Again we learn from Hebrews 4: 15, that He feels for us in our infirmities. He is not unmoved by what His people suffer from the weakness of the body, for He has not only known temptation, but He has known weariness, and hunger and thirst. Lastly He intercedes for us according to His perfect knowledge of our needs. Thus we have the support of One who, not only lives, but "ever liveth"; and ever living He is able to save us to the uttermost — until earth's journey ends in heaven's glory, and time is closed by eternity.

Then the Lord told Jacob He would bring him into the Land that He had given him. So in the Epistle to the Hebrews we learn that not only has the Lord secured the glory for His people, but very soon He is going to bring His people into the glory, as we read, He is "bringing many sons to glory;" and it is but a "little while," and we shall reach that glory; for "yet a very little while, and He that shall come will come; and will not tarry" (Hebrews 10: 37).

Finally, just as Jacob is assured that the Lord will be faithful to His word — that what He says He will do — so again and again we are assured of the immutability of God's Word. In Hebrews 1, we are told that God has spoken in the Son: in Hebrews 2 we are warned that if the word spoken by angels was stedfast, how much more the word of the Son. In Hebrews 6: 16-18 we learn that God has not only spoken but confirmed His Word by His oath, and the Word and the oath are spoken of as two immutable things. Then, in Hebrews 12, we have the solemn warning that when God speaks, His word comes to pass, even to the shaking and removal of man's kingdom and the bringing in of the everlasting Kingdom that cannot be moved. And we are reminded that if God has spoken we can with the utmost confidence rely upon what God has said. (Hebrews 13: 5, 6)

Thus, in the Epistle to the Hebrews we have a Christian interpretation of Jacob's dream. The Epistle opens by presenting Christ in the glory. It goes on to tell us who this glorious Person is, for of Him we read, "Thou remainest" and "Thou art the same." With the passing of time others pass away, and with the changing years others change; in Christ in the glory we have found One who will never pass away and will never change. Then, as the Epistle proceeds, we learn the gracious work that Christ is accomplishing; He is bringing many sons to glory, and as He brings them on their way, He succours them in their temptations, He feels for them in their infirmities, and He intercedes for them in their needs. He represents us in heaven, before the face of God, and in a "very little while" He is coming to receive us into glory. Thus we learn where Christ is, who Christ is, what He is doing, and what He will yet do in a very little while. How blessed then the position of the man at the bottom of the ladder, if walking in the light of the glorious Man at the top.

http://www.stempublishing.com/authors/smith/Jacobs_dream.html

The Comforts of the Lord

"Turning to the LORD, our opposers and their hard speeches cease to engross our thoughts and, alone with the LORD, we learn that He is allowing the trial for our blessing. Thus we keep the LORD between ourselves and the trial, instead of allowing the trial to come between ourselves and the LORD."

Come what may along our path, whatever the trial, may we seek to come at His feet and learn from Him. It's very easy  for us to perhaps to just go through the motions when difficulties come our way whether it be on individual basis difficulties or with saints. What do i mean by going through the motions? I pray, but just praying with the realization that i need to pray.

Perhaps you're asking, what's wrong with that?

Well, yes, its good that we're praying. :) BUT, and this is a gargantuan BUT, are my prayers real?

Perhaps you're asking another question?

What do i mean by real?

Have i prayed that i may truly discern what He's trying to teach me? in like measure that i pray for those that may be opposing/annoying/harassing me to see their sin, am i praying that i too may learn what the Lord is trying to teach me? Prov 17.3 

We often do one part, may the Lord grant us grace to do both, and may we pray for each other in this respect as well, blessed will be the atmosphere indeed where these things are lived out! :)!

(Extracted from Scripture Truth Vol. 43, 1969, pages 74-6.)

The Ninety-fourth Psalm very blessedly sets forth the way in which a godly man can experience the comforts of God in the midst of suffering, and find "rest from the days of adversity " (Verses 13, 19).

The suffering, of which the Psalmist speaks, arises from living a godly life in the midst of a godless world, — a world in which for the time being "the wicked triumph" (3), in which they "speak hard things" against God and His people (4); in which they exalt themselves (4), crush God's people, and afflict God's heritage (5), act with violence towards the defenceless (6), and defy God (7).

The circumstances in which the Christian finds himself may be very different to those of the Psalmist, but the comfort and instruction of the Psalm still applies, for it ever remains true that "all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3: 12). Moreover, we may find that the most painful form of suffering will come from the professing people of God. So the Apostle found when, on account of his pious life, he was deserted by all in Asia, opposed by false teachers, and insulted by malicious individuals (2 Tim. 1: 15: 2 Tim. 2: 25, 2 Tim. 4: 14).

Nevertheless, whether in the day of the Psalmist, or in the last days of Christendom, the one who seeks to walk in obedience to God will find that the time of suffering becomes a season of blessing. If, however, we are to obtain the blessing in the time of suffering, we must, in the first place, give up all thought of taking our case into our own hands and seeking to revenge ourselves upon those who unjustly oppose and abuse us. Whatever the suffering, the believer is to refrain from taking vengeance. When reviled the flesh is ever ready to revile again, and when suffering unjustly it is ready to threaten, and would delight in taking vengeance upon all who oppose and insult us with their hard speeches. But the godly are not to render evil for evil, or railing for railing. The LORD cannot trust the believer to deal with those who oppose. Vengeance belongeth to the LORD (Verse 1).

Are we then, as believers, helpless and resourceless in the presence of those who "speak hard things" against others, while boasting in themselves (v. 4). So far from being helpless the Psalm shows that we have the greatest possible resource. The LORD, Himself, is the resource of the godly. Faith falls back on the great fact that nothing escapes the LORD. He hears the hard speeches: He sees every wrong act; He knows every secret motive. "He that planted the ear, shall He not hear? He that formed the eye, shall He not see?" "He that teacheth man knowledge, shall He not know?" (Vv. 8-11).

The maliciously disposed may speak hard things about the godly, and stander them in secret, but the LORD hears, the LORD sees, the LORD knows.

Moreover, in making the trial an occasion of turning to the LORD, the believer will find great blessing. He will learn that all the trials and sufferings that come upon us are permitted of the LORD, and are part of His chastening. Receiving blessing through the chastening, he will be able to say "Blessed is the man whom thou chasteness, O LORD, and teachest him out of thy law" (v. 12).

The devil would seek to occupy our thoughts with the trial to bring in distance between our souls and the LORD. He would seek to engross our minds with the hard speeches and unjust acts of our opposers and thus lead us to "fret," and. "grieve," and complain in bitterness of soul, like Hannah of old (1 Samuel 1: 6, 8, 10). Faith, making the trial an occasion of turning to the LORD, not only triumphs over the devil, but, gets blessing out of the trial.

Turning to the LORD, our opposers and their hard speeches cease to engross our thoughts and, alone with the LORD, we learn that He is allowing the trial for our blessing. Thus we keep the LORD between ourselves and the trial, instead of allowing the trial to come between ourselves and the LORD.

We learn that if the LORD allows men to "speak hard things" and act maliciously towards us, He will use the trial to correct much in our thoughts, and words, and ways, that He sees to be inconsistent with Himself. He does not chasten willingly; He sees there is a needs be for the trial. Thereby we discover the unsuspected evil of our own hearts, that we may judge the flesh, and say with Job, "I abhor myself." It is one thing to admit the truth of the doctrine that in the flesh there is no good thing; it is quite another to learn this truth experimentally in the presence of God.

Further, looking beyond the immediate trial, and seeing the LORD'S hand dealing with us for our blessing, will lead to rest and calmness of soul. Instead of fretting and bitterness of soul, we shall find "rest from the days of adversity." (v. 13). Even so, Hannah found in her sore trial, when she turned to the LORD, "poured out her soul before the LORD," and was "no more sad." Her circumstances were not changed, but she was changed, for, by pouring out her soul before the LORD, she passed from bitterness of soul to rest of soul (1 Samuel 1: 15, 18).

Moreover, in the loving chastening of the LORD, we not only learn to detect and judge the evil of our own hearts, but, we also discover the goodness and grace of the LORD'S heart. Thus, in the portion of the Psalm that follows, verses 14 to 20, the godly man is occupied with the LORD and all that He is on behalf of His own.

First, he realises that though the LORD may chasten, He "will not cast off His people, neither will He forsake His heritage" (14). So the Apostle, in his day, can remind believers that the Lord has said, "I will never leave thee, nor forsake thee" (Hebrews 13: 5)

Secondly, he finds that the LORD is his helper. If I am not to take vengeance upon my enemies, "Who will rise up for me against the evil doers? or Who will stand up for me against the workers of iniquity?" Experience answers these questions, for, says the Psalmist, "Unless the LORD had been my help, my soul had almost dwelt in silence." So again, the Apostle, realising that the Lord will never forsake the godly man, can boldly say, "The Lord is my helper, and I will not fear" (Hebrews 13: 6).

Thirdly, the godly man finds that he not only requires help because of his enemies, but, he needs to be held because of his own weakness. So he can say, "When I said, my foot slippeth; thy mercy, O LORD held me up" (v. 18).

Thus the Psalmist, very blessedly realises in trial that the LORD will not forsake us, the LORD is our help, and the LORD will hold us up. So too the prophet Isaiah links these three things together when he says, "Fear thou not; for I am with thee: . . . I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness" (Isaiah 41: 10-13).

Bringing then our sufferings to the LORD we not only obtain "rest from the days of adversity" but we find the "comforts of the LORD." We learn that He is with us, to help us in all our sufferings, and hold us in all our weakness. Thus the "anxious thoughts," which would distract the soul, give place,to the comforts of the LORD that delight the soul (v. 19 N.Tn).

With the LORD before his soul as an Object, and the comforts of the LORD filling the soul, the wicked are no longer feared. As the Apostle can say, at a later day, "In nothing terrified by your adversaries" (Phil. 1: 28). They may "gather themselves together against the soul of the righteous," but the LORD is his "defence" against every assault of the enemy; and his "refuge" in every storm. Never will the LORD cast off His people, though, in due time, He will cut off the wicked. (Vv. 20-23). - Hamilton Smith http://www.stempublishing.com/authors/smith/Psalm_94.html