Isaiah 30:16
"No," you say, "we will flee on horses." Therefore you will flee! "We will ride swift horses," but your pursuers will be faster.
Sermons
The Peril of the WillfulR. Tuck Isaiah 30:16
A Testimony ForeverE. Johnson Isaiah 30:8-18
Aspects of SinW. Clarkson Isaiah 30:8-14, 17, 18














We will ride upon the swift; therefore shall they that pursue you be swift. We will - there is man's sin. That is not a fit position for dependent man ever to take. "They that will be rich fall into temptation and a snare." "Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain For that ye ought to say, if the Lord will, we shall live, and do this, or that." From some points of view these strong-willed men may be regarded as the noble-men of earth. They have a purpose in life, which holds in and guides, as with bit and bridle, all the forces of their being. They are the great men in our mills and warehouses; the foremost as statesmen, and in carrying out great social and national enterprises. They seem to have a power of control over all the circumstances surrounding them, and a power of recoil from the greatest disappointments and disasters. Yet this disposition lays men open to peculiar dangers. Strong will is liable to become self-will - to refuse the ordinance of God; to refuse the help of God; to refuse to wait for God. It stands up in fancied majesty and says, "I will." "Whatever God may say or do, I will. I will be rich, I will be successful, I will be great." When a man in such a spirit says, "I will," he is on the very pit-edge, and on the pit-edge blindfolded.

I. WILFULNESS IS REBELLIOUSNESS. Because man is God's servant, pledged to carry out his Master's will, and not his own will. Man is God's child, and in duty bound to fulfill his Father's commands. Disobedience is rebellion.

II. WILFULNESS IS WEAKNESS. Because man is entirely dependent on the God whose will he refuses, for the means of accomplishing what he determines to do. His willfulness is as weak as a child's who has no money, no power, but depends entirely on his parents.

III. WILFULNESS IS FOOLISHNESS. For it is a setting of ourselves against the Almighty God, as if he would allow us to shift and rearrange his plans. Man's willfulness may make a noise, and bring him into trouble; but it is only a child's attempt to hold back the flowing of the great river of God. A little time of vain trying, and then the child is swept away by the flood, which still rolls on.

IV. WILFULNESS IS PERIL. It will be a marvel, almost a miracle, if such a man do not "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." - R.T.

In returning and rest shall ye be saved.
I. THE INSUFFICIENCY OF ALL HUMAN DEPENDENCE. The records of the Jewish nation, which have come down to us, abundantly prove this truth.

1. These words were especially spoken to the Church of old time. We must gather therefore great instruction herefrom, in respect to the community of God's people in all after time, and perhaps in our own days especially.

2. What is true in respect of the Church, considered as a community, is equally true in respect of all its members, if we consider them in their individual character. God teaches them separately, as He teaches the Church collectively, that upon Him they are to depend, and not upon human help. And in order that they may learn the lesson the more certainly, and that it may stay with them the more abidingly, God oftentimes brings them down into circumstances where human assistance can render them no avail.

II. THE NATURE AND THE PROFIT OF PATIENT WAITING. In this way it is that God gives the instruction which the hearts of His people want. He suffers them oftentimes to lean upon other helps, and to cast their dependence upon other agencies, than His appointed one. Then, when they have found that these have been but as a broken reed to trust to, they come back again to Him — their faith confirmed — a precious lesson learned in the time of their wandering, which henceforth they shall find in the establishment of their souls. Faith has indeed oftentimes its best exercise in the time of the heaviest trial It is made to bring forth its richest and rarest fruits.

(S. Robins, M. A.)

Let us ponder the four words which the prophet here uses to indicate in what direction their salvation lay, and upon what terms they might be sure of the Divine interposition and abiding protection.

1. "Returning." Instead of going to Egypt for help, and impoverishing themselves by an alliance forbidden, senseless, and unprofitable, they might be assured of God's forgiveness and favour by returning in brokeness of spirit to Him. The place of confession is the place of forgiveness.

2. "Rest." The meaning is, or course, such a resting in God as would prove the genuineness of their return to Him. Vain was their reliance on the multitude of chariots and the strong body of cavalry to which they would point as a valuable addition to the fighting strength of Judah (Isaiah 31:3).

3. "Quietness." How the very word rebukes the haste, excitement, and trepidation with which they had prepared for the siege of their city!

4. "Confidence."

(J. G. Mantle.)

In quietness and in confidence shall be your strength.
I. THE STATE OF MIND HERE NOTICED.

1. Consider "quietness" of mind. It means strength of purpose, combined with calm collectedness of thought as well as of word and act.

2. Consider "confidence" as another feature of true Christian character. Confidence is something more than a dead theory of belief; it is faith in exercise. And is there not something very sublime and beautiful in "confidence," as we see it linking the heart of man to the Creator and Redeemer of the world?

II. THE ADVANTAGES TO BE DERIVED FROM THE STATE OF MIND DESCRIBED.

1. The promise expressed in the words, "shall be your strength," is very encouraging and full of meaning. It points to the Deity as the only source of strength.

2. The strength here spoken of is Divine, granted to us through the instrumentality of quietness and confidence

3. This strength, too, implies safety.

4. But the strength promised is conditional.

(W. D. Horwood.)

I. THE FRAME OF MIND which God encouraged His people to have under all these circumstances — "quietness and confidence."

1. Observe what the fault of Israel had been. God had said one thing, and Israel thought another. God had told them that He would be their refuge.

2. Their warrant for their confidence was the Word of God. Here is the distinction to be made between what is presumption, and what is faith.

3. Observe, next, the peculiar relation in which Israel stood to Jehovah, which made their unbelief so reprehensible. The Lord seems to bring this before their minds, as that which should cause the most stinging conviction in their hearts. "Thus saith the Lord God, the Holy One of Israel."

II. THE PROMISE THAT IS HERE ANNEXED. God says, "In quietness and in confidence shall be your strength." Take, for instance, Hezekiah's history (2 Kings 18). Again, remember the story of Israel's deliverance, as recorded Exodus 14. I might refer you to other passages, such as that beautiful narrative in Daniel 3, where we are told of three believing men being cast into a burning fiery furnace. Look at their quietness and confidence, which was their strength. There is a direct promise upon this subject in Deuteronomy 32. "The Lord shall judge" (avenge, or come to the help of) "His people, and repent Himself for His servants, when He seeth that their power is gone" If you want a New Testament promise to the same effect, you have it in that word which was spoken by our Lord — "Come unto Me all ye that labour, and are heavy laden, and I will give you rest." Do you say then, are we not to use means? There may be as much unbelief when men despise means, as there may be in their over-anxiety to use means.

(W. H. Krause, M. A.)

1. It is our duty to recognise the inevitable margin of difference among those who substantially agree. It is only in the exact sciences that a formula has absolutely the same value for all men and for the same man at all times. But theology is not an exact science

2. It is the second duty of conservatives in a time of theological conflict to recognise the margin of error in all human views of truth. If the writers of the Bible were infallible, the readers of it are not. But have we not, it may be asked, the promise of the Paraclete to lead us into all the truth? Yes, and wonderfully has the promise been fulfilled. But here again two things should be observed.(1) That promise was not given to any particular branch of the Church.(2) It guarantees infallibility, to no one.

3. It is especially the duty of conservatives at the present moment in the history of the Church to discriminate between those who are seeking defend and those who are seeking to overthrow the fundamental principles of Christianity. Criticism must be met by criticism, scholarship by scholarship.

4. We should beware of testing the views in regard to the Bible, which are now more and more freely expressed, by what seem to be their tendencies.(1) One of these is the tendency to unsettle the minds of simple and devout believers. They certainly have such a tendency, and it is much to be regretted. But the questions are here. We are not responsible for their presence. They are forced upon us.(2) Another thing concerning which no little apprehension is entertained is that these discussions may tend to diminish the reverence which is felt for the Bible, and to weaken the faith of men in Christianity itself. The apprehension is natural. So Erasmus felt concerning what he called "the noisy quarrel of religion" that had broken out in his day, when (as he says) "I wrote frequently and industriously to my friends, begging that they would admonish this man ( Luther) to observe Christian meekness in his writings, and to do nothing to disturb the peace of the Church." The true conservative is always prone to apprehend the worst results from anything that disturbs the ancient order of ideas and practices. But how many times over has experience shown these fears to be groundless? In quietness and in confidence is our strength. Let us be honest. Let us not be afraid. "If this counsel or this work be of men, it will be overthrown; but if it is of God, ye will not be able to overthrow it, lest haply ye be found even to be fighting against God."

(E. B. Coe, D. D.)

"Quietness" is just collectedness, repose, equanimity, freedom from excitement and boisterousness. "Confidence" is trust, reliance, upon God, producing, if not implying, a calm and steadfast courage.

I. "Quietness and confidence" are STRENGTH OF CHARACTER. They bespeak the existence of thought, reflection, judgment; they evidence self-control; they mark a nature that is not superficial; they show a superiority to influences which rouse the stormy passions of other men, and leave them the victims of blind impulse; and all this implies true strength of character.

II. "Quietness and confidence" are STRENGTH FOR WORK AND ACHIEVEMENT. The quiet, steady, hopeful man — other things being equal, and sometimes when they are very unequal — will prove, far away, the best workman. For one thing, such a man will lose no time in vain speculation, in daydreams about his work, in clearing away self-imposed hindrances, the result of his own hurry or forgetfulness or preoccupation. Calm and thoughtful, he will always settle to his employment at once, while another man will have to give himself time to acquire the proper mood for it. "Confidence" will also yield him resolution, and that will "make him proof against interruption," which often defers the results of men's endeavours and chafes their temper as well. Nearly all the men who have won renown in the sphere of successful toil, whether secular or sacred, have been men of quiet energy, rather than men of powerful impulses; of steadfast reliance upon a Power above them, rather than of mere human enthusiasm. And in fact, such are the discouragements and trials that wait upon all kinds of labour, whether for ourselves or others — such the sameness, the dryness, the weariness, that only quiet confidence will enable a man to persevere. It was this that kept Moses at the head of the chosen tribes till they reached the borders of Canaan. It was this that carried St. Paul through his almost superhuman toils and exertions. It was this that sustained such men as Columbus and Newton, Washington and Wellington, and a host of others, in carrying out enterprises, differing, indeed, in their objects, but all encompassed with difficulties that would have driven weaker men to despair at their outset. And, if we would do any real work for God and our fellow men, we must seek more to possess the quietness and confidence of me text, than those more shining qualities which gain popular applause, but often leave no real impress upon a man's age and sphere.

III. Quietness and confidence are STRENGTH FOR ENDURANCE. Restlessness, impatience, distrust, do but aggravate trials, and intensify suffering. Like the struggles of a prisoner in his fetters — like the beating itself against the wires of the poor caged bird, they only serve to augment pain, and to bring on the dejection and weariness that follow fruitlessly expended energy. But to have a mind stayed on God is to take the most certain method to lighten every burden, to diminish the bitterness of every sorrow, to modify and transmute every curse into a blessing, and to make even the path of tribulation pleasant and attractive.

IV. "Quietness and confidence" are specially the STRENGTH OF SPIRITUAL ADVANCEMENT. All religious progress depends, primarily and efficiently, upon the grace of God. But the order of God's working is such that this process may be very much helped or hindered by ourselves. The growth of plants and flowers depends materially upon the nature of the soil in which they are set, and upon their capacity for receiving the influences of air and sunshine, dew and shower. And it is much the same as to the growth of holy character; it is checked or advanced by our prevailing moral dispositions. Now, "quietness and confidence" imply a state of mind the most favourable to Divine operations. The subject may he viewed in another light. In the endeavour to live a holy life, we are all conscious of our exposure to hindrances, arising from our lapses and failures. We go on, it may be, somewhat well for a time; but a temptation overtakes us, unwatchfulness supervenes, and we fall, not into any great sin, but from the vantage ground that we thought ourselves to have reached. Now, what will be the effect of this upon a Christian person of excitable, impulsive, unsteady mind! Why, ceremony he will be discouraged and dismayed. But it will not be thus with the Christian who is marked by "quietness and confidence." He will say, "Rejoice not over me, O mine enemy; for though I fall, I shall rise again."

(C. M. Merry.)

In Poet's Corner, at Westminster Abbey, there is a medallion erected to the memory of John Keble, upon which is inscribed the prophetic utterance which was the motto of his simple, beautiful, well-ordered life: "in quietness and confidence shall be your strength."

(R. Hebbron.)

In quietness and confidence is our strength, but not in thinking of quietness and confidence, or grieving that we have so little of either, but in simply assuring ourselves of the ground that we have to believe that God is our Friend now and ever, and that He can be nothing else, and that the forgetfulness of this and nothing else has been our sin and our shame.

(F. D. Maurice to his mother.)

I am to be like General Gordon in Khartoum during the last weeks of the long siege. He built himself a tower of observation, from the top of which he could command the whole country round. At dawn he slept; by day he looked to his defences, and administered justice, and cheered the spirit of his people; every night he mounted to his tower, and there, as one of his biographers says, "alone with his God, a universal sentinel, he kept watch over the ramparts, and prayed for the help that never came." He could not work out the deliverance himself, but he had childlike confidence in God. And the Divine help did come — the martyr's crown, the everlasting rest, the good soldier's welcome from his Commander-in-chief.

(A. Smellie, M. A.)

What can explain the confidence of Judson and many another noble missionary, working steadily on for years without any sign of visible success, but the settling down of the spirit upon God — an attitude which had, with them, become a habit of life?

(J. G. Mantle.)

"I used to think I had to do it," says one of the most successful evangelists of the nineteenth century, "and the result was great physical strain and exhaustion; but now I feel He has to do it through me: the responsibility His; the message His; the strength His."

(J. G. Mantle.)

People
Assyrians, Egyptians, Isaiah, Mash, Pharaoh, Rahab, Saraph
Places
Egypt, Hanes, Jerusalem, Lebanon, Negeb, Rahab, Zion, Zoan
Topics
Backs, Beasts, Certainly, Flee, Flight, Horse, Horses, Pursue, Pursuers, Quick-footed, Quick-running, Ride, Saying, Speed, Steeds, Swift
Outline
1. The prophet threatens the people for their confidence in Egypt
8. And contempt of God's word
18. God's mercies toward his church
27. God's wrath and the people's joy, in the destruction of Assyria

Dictionary of Bible Themes
Isaiah 30:16

     5127   back

Isaiah 30:15-16

     8032   trust, lack of

Isaiah 30:15-17

     5819   cowardice

Library
'Quietness and Confidence'
'In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--ISAIAH xxx. 15. ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of
Alexander Maclaren—Expositions of Holy Scripture

God's Waiting and Man's
'And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy upon you: for the Lord is a God of judgment: blessed are they that wait for Him.'--ISAIAH xxx. 18. God's waiting and man's--bold and beautiful, that He and we should be represented as sharing the same attitude. I. God's waiting, 1. The first thought is--why should He wait--why does He not act at once? Because something in us hinders. We cannot enter into spiritual blessings
Alexander Maclaren—Expositions of Holy Scripture

The Voice Behind Thee
The word behind us which is spoken of in the text is mentioned as one among other covenant blessings. No "if" or "but" is joined to it. It is one of those gracious, unconditional promises upon which the salvation of the guilty depends. There are many comforts of the new life which depend upon our own action and behaviour, and these come to us with "ifs"; but those which are vital and essential are secured to the chosen of God without "but" or "peradventure." It shall be so: God declares it shall,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith
Andrew Murray—The Ministry of Intercession

With a Heart Full of Anxious Request,
"In returning and rest shall ye be saved; in quietness and confidence shall be your strength." -- Isaiah 30:15. With a heart full of anxious request, Which my Father in heaven bestowed, I wandered alone, and distressed, In search of a quiet abode. Astray and distracted I cried, -- Lord, where would'st Thou have me to be? And the voice of the Lamb that had died Said, Come, my beloved, to ME. I went -- for He mightily wins Weary souls to His peaceful retreat -- And He gave me forgiveness of sins,
Miss A. L. Waring—Hymns and Meditations

But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly
John Calvin—Of Prayer--A Perpetual Exercise of Faith

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's
Hugh Binning—The Works of the Rev. Hugh Binning

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never
Leo the Great—Writings of Leo the Great

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Evening Light
This chapter is an article written by the author many years after she had received light on the unity of the church. It will acquaint the reader with what is meant by the expression "evening light." "At evening time it shall be light." "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (Zechariah 14:6,7). The expression
Mary Cole—Trials and Triumphs of Faith

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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