Ecclesiastes 7:2
It is better to enter a house of mourning than a house of feasting, since death is the end of every man, and the living should take this to heart.
Sermons
A Divine ParadoxD. Thomas Ecclesiastes 7:2-4
On the Benefits to be Derived from the House of MourningH. Blair, D. D.Ecclesiastes 7:2-4
On the Dangers of PleasureS. S. Smith, D. D.Ecclesiastes 7:2-4
The House of MourningJohn Morgan.Ecclesiastes 7:2-4
Compensations of MiseryJ. Willcock Ecclesiastes 7:2-6
The Evil, the Unprofitable, and the Blessed FlyingW. Clarkson Ecclesiastes 7:2-6














To many readers these statements appear startling and incredible. The young are scarcely likely to receive them with favor, and to the pleasure-seeking and the frivolous they are naturally repugnant. Yet they are the embodiment of true wisdom; and are in harmony with the experience of the thoughtful and benevolent.

I. FEASTING, LAUGHTER AND MIRTH ARE TOO GENERALLY REGARDED BY THE FOOLISH AS THE BEST PORTION AND THE ONLY JOY OF HUMAN LIFE.

1. It is not denied that there is a side of human nature to which merriment and festivity are congenial, or that there are occasions when they may be lawfully, innocently, and suitably indulged in.

2. But these experiences are not to be regarded by reasonable and immortal beings as the choicest and most desirable experiences of life.

3. If they are unduly prized and sought, they will certainly bring disappointment, and involve regret and distress of mind.

4. Constant indulgence of the kind described will tend to the deterioration of the character, and to unfitness for the serious and weighty business of human existence.

II. INTERCOURSE WITH THE SORROWFUL AND THE BEREAVED YIELDS MORE TRUE PROFIT THAN SELFISH AND FRIVOLOUS INDULGENCE.

1. Such familiarity with the house of mourning reminds of the common lot of men, which is also our own. In a career of amusement and dissipation there is much which is altogether artificial. The gay and dissolute endeavor, and often for a time with success, to lose sight of some of the greatest and most solemn realities of this earthly existence. Pain, weakness, and sorrow come, sooner or later, to every member of the human race, and it is inexcusable folly to ignore that with which every reflective mind must be familiar.

2. The house of mourning is peculiarly fitted to furnish themes of most profitable meditation. The uncertainty of prosperity, the brevity of life, the rapid approach of death, the urgency of sacred duties, the responsibility of enjoying advantages and opportunities only to be used aright during health and activity, - such are some of the lessons which are too often unheeded by the frivolous. Yet not to have learned these lessons is to have lived in vain.

3. The house of mourning is fitted to bring home to the mind the preciousness of true religion. Whilst Christianity is concerned with all the scenes and circumstances of our existence, and is as able to hallow our joys as to relieve our sorrows, it is evident that, inasmuch as it deals with us as immortal beings, it has a special service to render to those who realize that this earthly life is but a portion of our existence, and that it is a discipline and preparation for the life to come. Many have been indebted, under God, to impressions received in times of bereavement for the impulse which has animated them to seek a heavenly portion and inheritance.

4. Familiarity with scenes of sorrow, and with the sources of consolation which religion opens up to the afflicted, tends to promote serenity and purity of disposition. The restlessness and superficiality which are distinctive of the worldly and pleasure-seeking may, through the influences here described, be exchanged for the calm confidence, the acquiescence in the Divine will, the cheerful hope, which are the precious possession of the true children of God, who know whom they have believed, and are persuaded that he is able to keep that which they have committed to him against that day. - T.

It is better to go to the house of mourning, than to go to the house of feasting.
It is evident that the wise man does not prefer sorrow, upon its own account, to mirth; or represent sadness as a state more eligible than joy. He considers it in the light of discipline only. He views it with reference to an end. The true scope of his doctrine in this passage is, that there is a certain temper and state of heart, which is of far greater consequence to real happiness, than the habitual indulgence of giddy and thoughtless mirth; that for the attainment and cultivation of this temper, frequent returns of grave reflection are necessary; that, upon this account, it is profitable to give admission to those views of human distress which tend to awaken such reflection in the mind; and that thus, from the vicissitudes of sorrow, which we either experience in our own lot, or sympathize with in the lot of others, much wisdom and improvement may be derived. I begin by observing, that the temper recommended in the text suits the present constitution of things in this world. Had man been destined for a course of undisturbed enjoyment, perpetual gaiety would then have corresponded to his state; and pensive thought have been an unnatural intrusion. But in a state where all is chequered and mixed, where there is no prosperity without a reverse, and no joy without its attending griefs, where from the house of feasting all must, at one time or other, pass into the house of mourning, it would be equally unnatural if no admission were given to grave reflection. It is proper also to observe, that as the sadness of the countenance has, in our present situation, a proper and natural place; so it is requisite to the true enjoyment of pleasure. It is only the interposal of serious and thoughtful hours that can give any lively sensations to the returns of joy. Having premised these observations, I proceed to point out the direct effects of a proper attention to the distresses of life upon our moral and religious character. —

1. The house of mourning is calculated to give a proper check to our natural thoughtlessness and levity. When some affecting incident presents a strong discovery of the deceitfulness of all worldly joy, and rouses our sensibility to human woe; when we behold those with whom we had lately mingled in the house of feasting, sunk by some of the sudden vicissitudes of life into the vale of misery; or when, in sad silence, we stand by the friend whom we had loved as our own soul, stretched on the bed of death; then is the season when the world begins to appear in a new light; when the heart opens to virtuous sentiments, and is led into that train of reflection which ought to direct life. He who before knew not what it was to commune with his heart on any serious subject, now puts the question to himself, For what purpose he was sent forth into this mortal, transitory state: what his fate is likely to be when it concludes; and what judgment he ought to form of those pleasures which amuse for a little, but which, he now sees, cannot save the heart from anguish in the evil day?

2. Impressions of this nature not only produce moral seriousness, but awaken sentiments of piety, and bring men into the sanctuary of religion. Formerly we were taught, but now we see, we feel, how much we stand in need of an Almighty Protector, amidst the changes of this vain world. Our soul cleaves to Him who despises not, nor abhors the affliction of the afflicted. Prayer flows forth of its own accord from the relenting heart, that He may be our God, and the God of our friends in distress; that He may never forsake us while we are sojourning in this land of pilgrimage; may strengthen us under its calamities. The discoveries of His mercy, which He has made in the Gospel of Christ, are viewed with joy, as so many rays of light sent down from above to dispel, in some degree, the surrounding gloom. A Mediator and Intercessor with the Sovereign of the universe, appear comfortable names; and the resurrection of the just becomes the powerful cordial of grief.

3. Such serious sentiments produce the happiest effect upon our disposition towards our fellow-creatures, as well as towards God. It is a common and just observation, that they who have lived always in affluence and ease, strangers to the miseries of life, are liable to contract hardness of heart with respect to all the concerns of others. By the experience of distress, this arrogant insensibility of temper is most effectually corrected; as the remembrance of our own sufferings naturally prompts us to feel for others when they suffer. But if Providence has been so kind as not to subject us to much of this discipline in our own lot, let us draw improvement from the harder lot of others. Let us sometimes step aside from the smooth and flowery paths in which we are permitted be walk, in order to view the toilsome march of our fellows through the thorny desert. By voluntarily going into the house of mourning; by yielding to the sentiments which it excites, and mingling our tears with those of the afflicted, we shall acquire that humane sensibility which is one of the highest ornaments of the nature of man.

4. The disposition recommended in the text, not only improves us in piety and humanity, but likewise assists us in self-government, and the due moderation of our desires. The house of mourning is the school of temperance and sobriety. Thou who wouldst act like a wise man, and build thy house on the rock, and not on the sand, contemplate human life not only in the sunshine, but in the shade. Frequent the house of mourning, as well as the house of mirth. Study the nature of that state in which thou art placed; and balance its joys with its sorrows. Thou seest that the cup which is held forth to the whole human race, is mixed. Of its bitter ingredients, expect that thou art to drink thy portion. Thou seest the storm hovering everywhere in the clouds around thee. Be not surprised if on thy head it shall break. Lower, therefore, thy sails. Dismiss thy florid hopes; and come forth prepared either to act or to suffer, according as Heaven shall decree. Thus shalt thou be excited to take the properest measures for defence, by endeavouring to secure an interest in His favour, who, in the time of trouble, can hide thee in His pavilion. Thy mind shall adjust itself to follow the order of His providence. Thou shalt be enabled, with equanimity and steadiness, to hold thy course through life.

5. By accustoming ourselves to such serious views of life, our excessive fondness for life itself will be moderated, and our minds gradually formed to wish and to long for a better world. If we know that our continuance here is to be short, and that we are intended by our Maker for a more lasting state, and for employments of a nature altogether different from those which now occupy the busy, or amuse the vain, we must surely be convinced that it is of the highest consequence to prepare ourselves for so important a change. This view of our duty is frequently held up to us in the sacred writings; and hence religion becomes, though not a morose, yet a grave and solemn principle, calling off the attention of men from light pursuits to those which are of eternal moment.

(H. Blair, D. D.)

Jesus, our Almighty Saviour, authoritative Teacher and perfect Exemplar, attended houses of feasting sometimes, but ever seemed more ready to go to, and more at home in, houses of mourning. His example suggests that while it may be good to visit the former, it is better to visit the latter.

I. It is better to go to the house of mourning, than to the house of feasting, BECAUSE WE CAN GET MORE GOOD THERE. We may get less good for the body, but we shall get more good for the soul. We may get less to minister to our present pleasure, but we shall get more that will minister to our future well-being. It is a schoolroom in which great moral and spiritual lessons are very lucidly and very impressively taught.

1. There we may thoroughly learn the terrible evil of sin.

2. There we best learn the vanity of the creature.

3. There we may best learn the value of time.

4. There we may learn the present blessedness of true personal religion.

II. It is better to go to the house of mourning than to the house of feasting, BECAUSE WE CAN DO MORE GOOD THERE. Every man should be as much concerned about doing good as about getting good. In fact, doing good is one of the most certain ways of getting good. But, even apart from that, the man who has received great good from God should endeavour to dispense good to his fellow-men, and we can generally do more good in the house of mourning than we can in the house of feasting. For in the latter men are so given over to the business of pampering their bodies that they are usually little disposed to heed anything you may venture to say about the salvation of their souls. But in the house of mourning, where poverty, sickness or death has been busy, if you have shown an unmistakable interest in the family's temporal welfare, you will usually find them disposed to listen to what you may have to say about their spiritual and eternal welfare. Thus shall you scatter much sorrow and let in much peace and comfort. Thus shall you benefit your fellow-creatures, enrich your own souls, and glorify that Christ who died for your salvation.

(John Morgan.)

Sensual pleasures are among the most dangerous enemies of virtue. But, ardent and prone to excess, they require to be subjected to a prudent and holy vigilance, and to be indulged with caution and circumspection.

I. MUCH INDULGENCE IN PLEASURE TENDS TO WEAKEN THAT WATCHFULNESS AND GUARD, WHICH A WISE AND GOOD MAN WILL FIND IT NECESSARY ALWAYS TO MAINTAIN OVER HIMSELF. Pleasure seldom admits wisdom of her party. The wand of truth which she carries, would destroy all those unreal images and airy visions with which the deluded voluptuary is surrounded. There the heart is thrown loose from restraint, and laid open to the lively and warm impression of every seducing idea. Men abandon themselves without suspicion to the sweet neglect, and through the unguarded avenues enter a multitude of enemies, who were only lying in wait for this decisive moment.

II. PLEASURE NOT ONLY IMPAIRS THE GUARD WHICH A WISE MAN SHOULD CONSTANTLY MAINTAIN OVER HIS HEART, BUT OFTEN LAYS IT OPEN TO TOO STRONG TEMPTATIONS. Of this David affords us an instructive and affecting example. How much more certainly will pleasure corrupt those, who enter its purlieus without circumspection, and expose themselves unguarded to all the dangerous force of its temptations in the house of feasting! Here example, and sympathy, all the arts of seduction, all the allurements of ingenuity, all the decorations that wit can give to vice, unite their influence to betray the heart.

III. SCENES OF PLEASURE AND INDULGENCE TEND TO IMPAIR THE SENTIMENTS OF PIETY TOWARDS GOD. A continual succession of pleasures is apt to efface from the mind that sentiment of dependence upon the Creator, so becoming the state of man. The mind, humbled by suffering, enjoys the smallest mercy with gratitude; while the greatest, by proud prosperity, is first abused and then forgotten.

IV. HIGH AND CONSTANT PLEASURES ARE UNFRIENDLY TO THE EXERCISE OF THE BENEVOLENT AFFECTIONS. They tend to contract and harden the heart. The importunities of want, the sighs of wretchedness, are unwelcome intruders on the joyous festival. Who are disposed to seek out the retreats of sorrow and distress, and to administer there those consolations which the afflicted require? Are they not those who have themselves been educated in the school of misfortune, and who have been taught, by their own feelings, the claims of suffering humanity? Are they not those who often turn aside from the prosperous course, which Providence permits them to bold through life, to visit the receptacles of human wretchedness, and to carry comfort into the habitations of penury and disease? Who learn there to feel what is due to human nature? Pleasure is selfish. Attracting everything into its own centre, it loosens the bonds of society. Hence it is that luxury hastens the ruin of nations in proportion as it makes the love of pleasure the reigning character of their manners.

V. PLEASURES TEND TO ENFEEBLE THE PRINCIPLE OF SELF-GOVERNMENT. Self-denial is necessary to self-command. In the midst of moderate enjoyments and corrected appetites, the sentiments of duty have opportunity firmly to root themselves, and to acquire ascendancy among the other principles of the heart, unrestrained indulgence corrupts them. And the passions, growing inflamed and ungovernable, hurry away their weak captives over all the fences of prudence as well as of piety. Moderation and self-denial are necessary to restore the tone of nature, and to create the highest relish even of the pleasures of sense.

VI. PLEASURE IS UNFAVOURABLE TO THOSE SERIOUS REFLECTIONS UPON OUR MORTAL CONDITION, AND THE INSTABILITY OF ALL HUMAN THINGS, SO USEFUL TO PREPARE THE SOUL FOR HER IMMORTAL DESTINATION. It is only when we recollect that we are united to this world by a momentary tie, and to the next by eternal relations, that we shall despise, as reasonable beings ought to do, the fantastic occupations of the dissipated and the idle, and cultivate the solid and immortal hopes of piety. These are lessons not taught in the house of seating.

(S. S. Smith, D. D.)

People
Solomon
Places
Jerusalem
Topics
Banqueting, Better, Death, Destiny, Feasting, Heart, Hearts, Lay, Layeth, Mourning, Takes, Taketh, Weeping
Outline
1. remedies against vanity are, a good name
2. mortification
7. patience
11. wisdom
23. The difficulty of wisdom

Dictionary of Bible Themes
Ecclesiastes 7:2

     4938   fate, final destiny

Library
Finis Coronat Opus
'Better is the end of a thing than the beginning.'--ECCLES. vii. 8. This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. 'The conclusion of the whole matter' is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths
Alexander Maclaren—Expositions of Holy Scripture

A Preservative against Unsettled Notions, and Want of Principles, in Regard to Righteousness and Christian Perfection
Ecclesiastes 7:16 -- "Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?" To all the Members of Christ's Holy Church. Dear Fellow Christians, The great, and indeed the only motive which prompted me to publish this sermon, was the desire of providing for your security from error, at a time when the deviators from, and false pretenders to truth, are so numerous, that the most discerning find it a matter of the greatest difficulty to avoid being led astray
George Whitefield—Selected Sermons of George Whitefield

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
Hugh Binning—The Works of the Rev. Hugh Binning

Eusebius' Accession to the Bishopric of Cæsarea.
Not long after the close of the persecution, Eusebius became bishop of Cæsarea in Palestine, his own home, and held the position until his death. The exact date of his accession cannot be ascertained, indeed we cannot say that it did not take place even before the close of the persecution, but that is hardly probable; in fact, we know of no historian who places it earlier than 313. His immediate predecessor in the episcopate was Agapius, whom he mentions in terms of praise in H. E. VII. 32.
Eusebius Pamphilius—Church History

Sources and Literature
Acacius, the pupil and successor of Eusebius in the bishopric of Cæsarea, wrote a life of the latter (Socr. H. E. II. 4) which is unfortunately lost. He was a man of ability (Sozomen H. E. III. 2, IV. 23) and had exceptional opportunities for producing a full and accurate account of Eusebius' life; the disappearance of his work is therefore deeply to be regretted. Numerous notices of Eusebius are found in the works of Socrates, Sozomen, Theodoret, Athanasius, Jerome, and other writers of his
Eusebius Pamphilius—Church History

The Outbreak at Benares.
At no place was the shock felt more severely than at Benares, where I was residing with my family. In no place was the danger greater. We were living in the suburbs of the most superstitious and fanatical city in the land. Again and again during the eighty years of our rule there had been riots in the city, professedly to avenge religious wrongs--riots so formidable, that they were quelled by military force. A very few years previous to 1857 the city was thrown into violent commotion, in consequence
James Kennedy—Life and Work in Benares and Kumaon, 1839-1877

Of the First Covenant Made with Man
Gen. ii. 17.--"But of the tree of the knowledge of good and evil, thou shall not eat of it, for in the day that thou eatest thereof, thou shalt surely die."--Gen. i. 26.--"And God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." The state wherein man was created at first, you heard was exceeding good,--all
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl
Thomas Watson—A Body of Divinity

Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons
To the Abbots Assembled at Soissons [45] Bernard urges the abbots zealously to perform the duty for which they had met. He recommends to them a great desire of spiritual progress, and begs them not to be delayed in their work if lukewarm and lax persons should perhaps murmur. To the Reverend Abbots met in the name of the Lord in Chapter at Soissons, brother Bernard, Abbot of Clairvaux, the servant of their Holiness, health and prayer that they may see, establish, and observe the things which are
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners
John Newton—Messiah Vol. 1

Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said
Augustus Neander—Light in the Dark Places

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

How the Impatient and the Patient are to be Admonished.
(Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some
Leo the Great—Writings of Leo the Great

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Christian Man
Scripture references: Genesis 1:26-28; 2:7; 9:6; Job 33:4; Psalm 100:3; 8:4-9; Ecclesiastes 7:29; Acts 17:26-28; 1 Corinthians 11:7; Ephesians 4:24; Colossians 3:10; 1 Corinthians 15:45; Hebrews 2:6,7; Ephesians 6:10-18; 1 Corinthians 2:9. WHAT IS MAN? What Shall We Think of Man?--Who is he? What is his place on the earth and in the universe? What is his destiny? He is of necessity an object of thought. He is the subject of natural laws, instincts and passions. How far is he free; how far bound?
Henry T. Sell—Studies in the Life of the Christian

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished;
John Bunyan—The Works of John Bunyan Volumes 1-3

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

Fourth Sunday after Epiphany
Text: Romans 13, 8-10. 8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor; love therefore is the fulfilment of the law. CHRISTIAN LOVE AND THE COMMAND TO LOVE. 1. This, like the two
Martin Luther—Epistle Sermons, Vol. II

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such
Hugh Binning—The Works of the Rev. Hugh Binning

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Links
Ecclesiastes 7:2 NIV
Ecclesiastes 7:2 NLT
Ecclesiastes 7:2 ESV
Ecclesiastes 7:2 NASB
Ecclesiastes 7:2 KJV

Ecclesiastes 7:2 Bible Apps
Ecclesiastes 7:2 Parallel
Ecclesiastes 7:2 Biblia Paralela
Ecclesiastes 7:2 Chinese Bible
Ecclesiastes 7:2 French Bible
Ecclesiastes 7:2 German Bible

Ecclesiastes 7:2 Commentaries

Bible Hub
Ecclesiastes 7:1
Top of Page
Top of Page