Genesis 18:26

For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord. The promise to Abraham included -

(1) understanding of God's acts;

(2) that he should become a mighty nation;

(3) that he should be ancestor of the promised Seed;

(4) that he himself should be a blessing to others.

Of these points two at least are not confined to him personally, but belong to all who will. To know what God doeth a man must be taught of the Spirit (1 Corinthians 2:14; cf. Isaiah 7:12). There is a wide difference between seeing an event, or even foreseeing it, and understanding God's lessons therein. To be able in everything to mark the love, and care, and wisdom of God; to walk with him as a child, accepting what he sends not merely as inevitable, but as loving; to learn lessons from all that happens, and through the works of his hands to see our Father's face - this is peace, and this is what the wisdom of this world cannot teach (Matthew 11:25; 1 Corinthians 1:20, 21). Again, Abraham was to be not merely the ancestor of a nation, but the father of a spiritual family by influence and example (Matthew 3:9; Galatians 3:7). In this his calling is that of every Christian (Daniel 12:3; Matthew 5:13, 14). Text connects the godly rule of a family with both these blessings. Christianity is not to be a selfish, but a diffusive thing (Matthew 5:15; Matthew 13:83); and the influence must needs begin at home (cf. Numbers 10:29; Acts 1:8), among those whom God has placed with us.


1. Care for his own soul. If that is not cared for a man cannot desire the spiritual good of others. He may desire and try to train his children and household in honesty and prudence; to make them good members of society, successful, respected; and may cultivate all kindly feelings; but not till he realizes eternity will he really aim at training others for eternity. Might say that only one who has found peace can fully perform this work. A man aroused with desire that his family should be saved. But he cannot press the full truth as it is in Jesus.

2. Love for the souls of others. Christians are sometimes so wrapped up in care for their own souls as to have few thoughts for the state of others. Perhaps from a lengthened conflict the mind has been too much turned upon its own state. But this is not the mind of Christ (1 Corinthians 10:24). It is not a close following of him. It tells of a halting in the "work of faith" (2 Corinthians 5:13, 14; cf. Romans 10:1).

3. Desire to advance the kingdom of Christ. When a man has this he sees in every one a soul for which Christ died (cf. John 4:35), and those with whom he is closely connected must chiefly call forth this feeling.

II. THE MANNER OF THE WORK. Family worship; acknowledgment of God as ruling in the household; his will a regulating principle and bond of union. Let this be a reality, not a form. Let the sacrificial work of Christ be ever put forward in instruction and in prayer. Personal example - constantly aiming at a holy life. To pray in the family and yet to be evidently making no effort to live in the spirit of the prayer is to do positive evil; encouraging the belief that God may be worshipped with words, without deeds; and tending to separate religion from daily life. Prayer in private for each member - children, servants, &c.; and watchfulness to deal with each as God shall give opportunity (Proverbs 15:23). Let prayer always accompany such efforts. - M.

Shall not the Judge of all the earth do right?

1. He originates all the good.

2. He controls all the evil.

II. GOD WORKS RIGHTEOUSLY IN HUMAN HISTORY. Abraham meant either that God ought to do right, or that He will do right. Both are true.


Sketches of Sermons.

1. The Lord is a judge.

(1)He sees and knows all things (Proverbs 15:3).

(2)He weighs human actions in the balances of justice (1 Samuel 2:3).

(3)He rewards the good and punishes the bad, in some instances even in this world.

2. He is the Judge of all the earth.

3. He will finally judge the world in the last great day (Acts 17:31). That judgment will be solemn, grand, awful, equitable, and final.


1. There is nothing wrong in any voluntary action, but what may be traced up to the following principles: it proceeds, in all instances, either from ignorance or from wickedness.

2. He cannot do wrong for want of knowing better. Speaking after the manner of men, all things, whether past, present, or future, are fully known to Him.

3. He is perfectly holy, and cannot do wrong from any evil principle. "Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with Thee" (Psalm 5:4). Viewing His infinite wisdom, and His transcendent purity, we are constrained to say, He cannot do wrong.

4. He doth what is right to men, in all their temporal affairs.

5. He doth right to men in all their spiritual concerns. All men fell in Adam, and all have been redeemed by Christ.

6. He will do right in the eternal rewards and punishments of men.


1. Pious men, of widely different sentiments on the purposes and decrees of God, meet on this ground, and, while they sincerely acknowledge that the Judge of all the earth doth right, may cordially embrace each other in the arms of Christian love.

2. While we are piously impressed with the great truth, that the Judge of all the earth doth right, we shall submit ourselves to Him, in all the varying circumstances of life.

3. We should walk before the Judge of all the earth with circumspection, carefully avoiding everything that is offensive in His sight, and steadily pursuing those things which He approves.

4. While we conduct ourselves on this plan, and at the same time rely on the merits of Christ for salvation, we may safely leave all our affairs in the hands of our Judge.

5. This is matter of great joy to holy men. They may be accused and slandered, hut God will vindicate their character; and they may suffer with Christ, but they shall also reign with Him.

6. But this subject is truly awful and alarming to the wicked. They may be suffered to prosper in this world. There are weighty reasons for this in the Divine mind; but they stand in slippery places, and ere long will be cast down into destruction.

(Sketches of Sermons.)


1. God ought to be a Being of moral rectitude. He knows what is right and wrong respecting His own conduct, and respecting the conduct of all other moral beings in- the universe. He ought therefore to feel and act according to His moral discernment of what is right in the nature of things. And as He feels much more sensibly His obligation to moral rectitude than any other being, so we have far more reason to believe that He possesses moral rectitude, than that any other being in the universe does.

2. God claims to be a Being of moral rectitude. "When Moses requested Him to show him His glory, The Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty."

3. God has made His rational creatures capable of discerning His moral as well as natural attributes. He has implanted in their minds a moral sense, by which they can distinguish moral beauty from moral deformity in moral characters. But can we suppose that He would have done this, if He knew that His own moral character would not bear examination?

4. God has not only made us capable of judging of His moral rectitude, but commanded us to do it. "Judge, I pray thee, between Me and My vineyard." "Are not My ways equal? are not your ways unequal? saith the Lord." His knowledge of His own moral perfections is the only ground upon which He can, with propriety, or even safety, appeal to us in respect to His moral rectitude.

5. God has not only commanded His intelligent creatures to judge of His moral rectitude, but has placed them under the best advantages to judge. He has placed them all in a state of trial, and in different parts of the universe, where they have had great opportunities and strong inclinations to examine His conduct with the strictest scrutiny. Now, if the greatest and best of God's intelligent creatures, after their strictest scrutiny of His conduct in the various parts of the universe, have not been able to discover the least moral defect or imperfection in His character and conduct, we may confidently believe that He possesses the perfection of moral rectitude. And to close this connected train of reasoning, I would observe —

6. That God has appointed a day for the very purpose of giving all His intelligent creatures the best possible opportunity of judging of His moral rectitude. The day of judgment is called the day of "the revelation of the righteous judgment of God."


1. Abraham could not know the moral rectitude of God by knowing what God would do to promote the highest happiness of the universe.

2. Abraham could not know the moral rectitude of God by knowing that the punishing of the innocent would not promote the highest good of the universe.

3. Though Abraham could not know what would be right or wrong for God to do, either by knowing what had a direct tendency to promote the highest good of the universe, or what had an indirect tendency to promote that great and important object, yet he could know what was right or wrong for God to do to answer any purpose whatever, by knowing that right or wrong or moral good and evil are founded in the nature of things. Moral good, which consists in true benevolence, is morally right in its own nature. And moral evil, which consists in selfishness, is morally wrong in its own nature.IMPROVEMENT.

1. If God be a Being of moral rectitude, then He can never do evil that good may come.

2. If God be a Being of moral rectitude, then He can never approve of His creatures' doing evil that good may come.

3. If God be a Being of moral rectitude, then He will not punish the finally impenitent the less, on account of the good they have done in the world.

4. If God be a Being of moral rectitude, then it is morally impossible that He should ever injure any of His creatures.

5. If God be a Being of moral rectitude, then all the objections which have been made or can be made against His conduct are altogether groundless. For He has always acted agreeably to the moral rectitude of His nature.

6. Since God is a Being of perfect moral rectitude, all His works will eventually praise Him. They will deserve and receive the approbation and praise of all His holy creatures.

7. If God be a Being of moral rectitude, then the weight of His wrath will be insupportable to the finally miserable. They will know that He does not punish them from malice, revenge, or malevolence, but from true, pure, disinterested benevolence and justice.

(N. Emmons, D. D.)

The Lay Preacher.
I. Notice the grand fundamental truth that the ways of God are ways of righteousness.

II. That the impartiality of God's dispensations is evident from the fact that the entire field of judgment is subject to His control, "all the earth."

III. That God's dealings with men are not partial in this life; i.e., they do not involve injustice here to be counterbalanced and rectified by the judgment which is to be hereafter.

IV. That while justice must be tempered with mercy, every appeal for mercy should be grounded on an underlying principle of justice.

(The Lay Preacher.)

I. By the moral government of God is meant His GOVERNMENT OF INTELLIGENT AND ACCOUNTABLE CREATURES ACCORDING TO PRINCIPLES OF MORAL RECTITUDE. It implies a government similar to that which a civil magistrate exercises over his subjects. All government supposes a law, together with an obligation on the part of the governed to obey it, and power lodged with the magistrate to enforce the obligation. In moral governments it is essential that the law should be righteous, and its administration just. An arbitrary and lawless government may inflict punishment where it is undeserved, and confer rewards where they are unmerited; but a righteous governor will regulate his conduct towards his subjects by the moral quality of their characters. He will reward the good; he will punish the wicked. The law of his empire will have its foundation in righteousness, and his subjects will know that instead of being liable to the effects of misrule and caprice, they will be treated with a uniform regard to truth and justice. Such is the notion we form of the moral government of God.

II. And now, having thus explained what is meant by His moral government, I may proceed to point out to you SOME OF THOSE PROOFS AND ILLUSTRATIONS OF ITS EXISTENCE AND ADMINISTRATION WHICH MAY SERVE THE PURPOSES OF GENERAL IMPROVEMENT.

1. Man is a moral agent. A moral agent is a being capable of those actions which are properly the subjects of commendation or of censure, which are either laudable or worthy of blame. He is endowed with intellectual and moral powers. He can distinguish between good and evil. He has a capacity of choice, guided by understanding and reason; a will governed by moral motives and inducements; and a power of acting according to his determination and pleasure. These are some of the most essential and distinguishing attributes of moral agency. Such a being is man. Since, then, the natural constitution of man is so framed — since there is obviously everything in his mental character to render him a fit subject for moral government, it is reasonable to conclude that such a government is actually established over him.

2. The same thing is to be inferred from the supremacy of conscience. It is the office of conscience to preside over and control all the other faculties of our moral nature. To direct the will, to curb the passions, and to regulate the conduct, belongs to conscience. To conscience also it belongs to judge what propensities may be indulged, and in what degree, and which ought to be restrained. Conscience is set up within us as the arbiter of our actions, the superintendent of our senses, affections, and appetites; and the judge who shall bestow commendation or censure on all our principles and motives.

3. The tendency of mankind to institute moral governments among themselves is an argument in favour of the moral government of God. Such a tendency, from its almost universal development, may be considered as among the original properties of our nature. It seems to fall in with man's natural perceptions of the fitness of things, not only that he should live in society with his fellow-men, but that society should be so framed as to involve moral subordination and supremacy — that, in other words, there should be governors and the governed.

4. The course of events in the present dispensation of Providence, is upon the whole so ordered as to indicate on the part of the Supreme Disposer a preference for virtue in distinction from vice. In this constitution of things, therefore, we have a declaration from Him who orders all the arrangements of providence, and presides over the course of natural events, which side He is of, and what part He takes in the great conflict between moral good and evil. In the struggle which is carrying on between these opposite and contending principles, He determines to give no countenance to vice. The worker of iniquity shall have no sanction from Him; but if a man will be true to virtue, to veracity and judgment, to equity and charity, and to the right of the case in whatever he is concerned, he shall have the righteous God to be the Protector of his integrity, and the whole weight of His moral administration to countenance and uphold it. For the voice of nature, and the events of providence, concur to proclaim aloud that "the Lord loveth the way of the righteous, but the way of the wicked He turneth upside down."

5. The moral government of God is the only proper basis upon which religion can be made to rest with security. If men can once discard from their minds the fact of their responsibility to their Creator, nothing will remain upon which to build any sense of piety, or by which to enforce the claims of religious faith and duty.

6. The moral government of God has received its grand proof and establishment in the scheme of human redemption. True it is, that the prevailing character in the mediatorial economy is mercy. It is a dispensation of grace. Its design is to pardon the guilty, to save the lost. But, in making its wonderful provision for the spiritual exigencies of man, it does no violence to the righteous claims of God. If it had, such a circumstance would have been conclusive against it. It would then have been a method of salvation upon which no satisfactory or enlightened dependence could be placed. But it is now " worthy of all acceptation," being alike honourable to justice and mercy. "If grace reigns," "it reigns through righteousness."

(E. Steane.)





(J. W. Cunningham, M. A.)

Observe the great honour which the Lord conferred upon His faithful servant. Surely this signal recognition of personal worth and faithful service speaks volumes of the esteem in which the Lord holds His servants. Observe, again, the unselfish use which Abraham made of the wonderful interview with which he was honoured. Men of the world, when ushered into the presence of royalty, only think of their own interest; they consider well how such an opportunity may be improved for their own personal advantage. How very different the conduct of Abraham! Observe, again, the nature of the plea which Abraham sets up for the preservation of the city. He points out the claims of righteousness, which the Lord, as a righteous judge, could not less than respect. "Wilt Thou also destroy the righteous with the wicked?" And the Lord readily admitted the validity of his plea, for He said, "If I find in Sodom fifty righteous within the city, then will I spare all the place for their sakes." Thus the only thing which God values in man is righteousness, purity of character; compared with this, the accidents of birth, possessions, attainments, are utterly insignificant in His eyes. In the conversation which followed, Abraham not only showed his intimate knowledge of God's merciful disposition, but showed also that this intimate knowledge was far from being perfect. Let us contemplate the words —

I. As AN EXPRESSION OF DOUBT. "Shall not the Judge of all the earth do right?" With regard to what the Judge of all the earth ought to do, there can be but one opinion. The position of any judge is one of dignity, authority, and responsibility; he cannot, therefore, maintain his position for a single day unless he do right, and execute justice, and act impartially. Nevertheless, a superficial view of the condition of this world — a world so full of confusion, disorder, and lawlessness — have led some to doubt the righteousness of its great Judge and Governor. Let us now glance, for a moment, at some of the circumstances which give rise to these distressing thoughts.

1. When right is defeated, and wrong is triumphant. In this world, it is might that triumphs, and not right. Read the records of the past, and see how empires grew, waxed strong, and acquired wealth. In very many instances it was the work of the sword, the result of military skill, valour, and power. What was Alexander the Great? What was Julius Caesar? What was Napoleon Buonaparte? What was the nature of the work which they severally accomplished? They were neither more nor less than conquerors; men who established the dominion of might. They may have sometimes been the champions of right, and used their splendid victories for the best purposes. Look at individuals. The mighty, the powerful, the strong, have it all their own way; while the weak are ruthlessly trampled under foot. And many a down-trodden weak one, knowing the righteousness of his cause, whispers in the bitterness of his soul, "Shall not the Judge of all the earth do right?"

2. When wickedness prospers and virtue fails. There can be no dispute whatever as to which ought to prosper, and which ought to fail. It is only reasonable to suppose that the order of things established by a Creator who is infinitely wise and good, should discountenance vice and favour virtue.

3. When what we conceive to be strict order is displaced by what seems to be utter confusion. Can you look back upon the experience of a single day, and say that all things have been conformable to your own notions of propriety? Does not the most superficial review suggest many improvements? It was strange to see King Edward the Sixth, under whose beneficent reign England began to enjoy the blessings of freedom, enlightenment, and true religion, cut off a tender youth, to make room for the tyrannical and bloodthirsty Mary, who brought upon the land darkness, oppression, and despair. The only child of rich parents, who have more possessions than they can possibly use, is carried away by death, while their poor neighbour, who finds it a difficult matter to earn the bare means of existence, is allowed to rear a numerous family. Is this the way we should have arranged matters?

II. As AN EXPRESSION OF CONFIDENCE. "Shall not the Judge of all the earth do right?" There can be no doubt whatever that Abraham used them in this sense — to express his unlimited confidence in the wisdom and righteousness of God. Having trusted God, he trusted Him altogether; and never allowed even the shadow of a doubt to darken the brightness of his faith. Many considerations might be suggested here which are adapted in the highest degree to hush our doubts, and to inspire our confidence. Consider —

1. That in this world we know God's ways only in part. What may be the entire bearing, or the ultimate issue of any event, we have no means of ascertaining.

2. That whenever we have understood the whole bearing of mysterious events, we have been compelled to admit their wisdom.

3. That things which are apparently evil and unnecessary, may be really good and necessary.

(D. Rowlands, B. A.)

There is here a young man of about thirty, of fine talents and capabilities for active life, but for years a cripple, paralytic and helpless. He would starve if left alone, A friend was commiserating his condition, when, with deep earnestness, he exclaimed, as he slowly raised his withered hand, "God makes no mistakes?" How noble the sentiment! "Shall not the Judge of all the earth do right?" This is piety. Only a heart divinely taught could thus speak.

(Dr. Talmage.)

Abraham, Mamre, Sarah
Canaan, Gomorrah, Sodom, Sodom and Gomorrah
Account, Borne, Fifty, Forgive, Mercy, Midst, Righteous, Sake, Sakes, Sodom, Spare, Town, Upright, Within
1. The Lord appears to Abraham, who entertains angels.
9. Sarah is reproved for laughing at the promise of a son.
16. The destruction of Sodom is revealed to Abraham.
23. Abraham makes intercession for its inhabitants.

Dictionary of Bible Themes
Genesis 18:1-33

     1511   Trinity, relationships in

Genesis 18:16-32

     4275   Sodom and Gomorrah

Genesis 18:16-33

     1095   God, patience of
     5077   Abraham, character

Genesis 18:17-33

     4224   cities of the plain

Genesis 18:20-32

     4113   angels, agents of judgment
     7150   righteous, the

Genesis 18:20-33

     5076   Abraham, life of
     6655   forgiveness, application

Genesis 18:22-32

     6684   mediator

Genesis 18:23-33

     8613   prayer, persistence

January 5. "I Know Him that He Will do the Law" (Gen. xviii. 19).
"I know him that he will do the law" (Gen. xviii. 19). God wants people that He can depend upon. He could say of Abraham, "I know him, that the Lord may bring upon Abraham all that He hath spoken." God can be depended upon; He wants us to be just as decided, as reliable, as stable. This is just what faith means. God is looking for men on whom He can put the weight of all His love, and power, and faithful promises. When God finds such a soul there is nothing He will not do for him. God's engines are
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Because of his Importunity'
'And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. And the Lord said, Shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him! For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which
Alexander Maclaren—Expositions of Holy Scripture

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the
St. Augustine—On Lying

Whether the Proofs which Christ Made Use of Manifested Sufficiently the Truth of his Resurrection?
Objection 1: It would seem that the proofs which Christ made use of did not sufficiently manifest the truth of His Resurrection. For after the Resurrection Christ showed nothing to His disciples which angels appearing to men did not or could not show; because angels have frequently shown themselves to men under human aspect, have spoken and lived with them, and eaten with them, just as if they were truly men, as is evident from Genesis 18, of the angels whom Abraham entertained. and in the Book of
Saint Thomas Aquinas—Summa Theologica

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

THE SABBATH. THIS day is called the Lord's day, the day in which he rose from the dead. The Lord's day: every day, say some, is the Lord's day. Indeed this, for discourse' sake, may he granted; but strictly, no day can so properly be called the Lord's day, as this first day of the week; for that no day of the week, or of the year, has those hadges of the Lord's glory upon it, nor such divine grace put upon it, as his first day of the week. There is nothing, as I know of, that bears this title but
John Bunyan—The Riches of Bunyan

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

Sanctification and Justification.
"Yield your members servants to righteousness unto sanctification." --Rom. vi. 19. Sanctification must remain sanctification. It may not arbitrarily be robbed of its significance, nor be exchanged for something else. It must always signify the making holy of what is unholy or less holy. Care must be taken not to confound sanctification with justification; a common mistake, frequently made by thoughtless Scripture readers. Hence the importance of a thorough understanding of this difference. Being
Abraham Kuyper—The Work of the Holy Spirit

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

How those are to be Admonished who Praise the Unlawful Things of which they are Conscious, and those who While Condemning Them, in no Wise Guard
(Admonition 32.) Differently to be admonished are they who even praise the unlawful things which they do, and those who censure what is wrong, and yet avoid it not. For they who even praise the unlawful things which they do are to be admonished to consider how for the most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong things in their own persons only; but with the mouth they bring out wickedness in the persons of as many as there are souls of hearers, to
Leo the Great—Writings of Leo the Great

Fifteenth Day for Schools and Colleges
WHAT TO PRAY.--For Schools and Colleges "As for Me, this is My covenant with them, saith the Lord: My Spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LoThe future of the Church and the world depends, to an extent we little conceive, on the education of the day. The Church may be seeking to evangelise the heathen, and be giving up her own children to secular
Andrew Murray—The Ministry of Intercession

Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms
J. W. McGarvey—The Four-Fold Gospel

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

In the Present Crusade against the Bible and the Faith of Christian Men...
IN the present crusade against the Bible and the Faith of Christian men, the task of destroying confidence in the first chapter of Genesis has been undertaken by Mr. C. W. Goodwin, M.A. He requires us to "regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's Universe." (p. 252.) Mr. Goodwin remarks with scorn, that "we are asked to believe that a vision of Creation was presented to him
John William Burgon—Inspiration and Interpretation

The Baptismal Covenant Can be Kept Unbroken. Aim and Responsibility of Parents.
We have gone "to the Law and to the Testimony" to find out what the nature and benefits of Baptism are. We have gathered out of the Word all the principal passages bearing on this subject. We have grouped them together, and studied them side by side. We have noticed that their sense is uniform, clear, and strong. Unless we are willing to throw aside all sound principles of interpretation, we can extract from the words of inspiration only one meaning, and that is that the baptized child is, by virtue
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

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