Isaiah 50:11
Behold, all you who kindle a fire, who array yourselves with firebrands, walk in the light of your fire and of the firebrands you have lit! This is what you will receive from My hand: You will lie down in a place of torment.
Sermons
A Child of Darkness Walking in LightIsaiah 50:11
Disappointed Self-TrustR. Tuck Isaiah 50:11
Dying FiresAlexander MaclarenIsaiah 50:11
False ReligionsHomilistIsaiah 50:11
Ineffectual Light and Guilty DarknessW. Clarkson Isaiah 50:11
Sparks of Our Own KindlingE. M. Goulburn, D.C.L.Isaiah 50:11
The Great ShepherdJohn Newton Isaiah 50:11
A Word in Season to the WearyE. Johnson, M.A.Isaiah 50:4-11
A Word to the WearyJ. Parker, D.D.Isaiah 50:4-11
A Word to the WearyE. Mellor, D. D.Isaiah 50:4-11
A Word to the WearyJ. Hamilton, D.D.Isaiah 50:4-11
Christ Speaking a Word in Season to the WearyJ. Matheson.Isaiah 50:4-11
God's Day SchoolH. C. Leonard, M.A.Isaiah 50:4-11
God's Voice Heard in StillnessIsaiah 50:4-11
Morning Communion with GodIsaiah 50:4-11
Noble Gifts for Lowly UsesW. Baxendale.Isaiah 50:4-11
The Gift of ConsolationF. Delitzsch, D.D.Isaiah 50:4-11
The Inspiration of Noble IdeasC. S. Robinson, D.D.Isaiah 50:4-11
The Lord's Servant Made Perfect Through SufferingsProf. J. Skinner, D.D.Isaiah 50:4-11
The Messiah an Instructed TeacherR. Macculloch.Isaiah 50:4-11
The Ministry of PreachingR, Roberts.Isaiah 50:4-11
The Tongue of the LearnedC. Ross M. A.Isaiah 50:4-11
The WearyF. B. Meyer, B.A.Isaiah 50:4-11
The Weary World and the Refreshing MinistryHomilistIsaiah 50:4-11
WearinessE. Mellor, D. D.Isaiah 50:4-11
Weary SoulsW.Birch.Isaiah 50:4-11
Words in Season for the WearyF. B. Meyer, B.A.Isaiah 50:4-11
Words to the WearyE. Mellor, D. D.Isaiah 50:4-11
A Child of Light Walking in DarknessIsaiah 50:10-11
A Day-Star for Dark HeartsR. Glover, D. D.Isaiah 50:10-11
Counsel to Those Who Walk in DarknessIsaiah 50:10-11
Darkness And, Light, and Light and DarknessH. Batchelor.Isaiah 50:10-11
Darkness the Element of TrialR. Scott, M.A.Isaiah 50:10-11
DepressionE. C. S. Gibson, M.A.Isaiah 50:10-11
DesertionH. Verschoyle.Isaiah 50:10-11
EncouragementR. Glover, D. D.Isaiah 50:10-11
Encouragement and WarningIsaiah 50:10-11
F.W. Robertson's Experience and CounselIsaiah 50:10-11
Facing GodwardsW.L. Watkinson.Isaiah 50:10-11
Faith Useful in Dark DaysJ. A. Davies, B. D.Isaiah 50:10-11
False and True in CharacterHomilistIsaiah 50:10-11
God in The Thick DarknessH. H. Dobney.Isaiah 50:10-11
God's Message to the DespondingW. M. Taylor, D. D.Isaiah 50:10-11
Light and DarknessE. M. Goulburn, D.C.L.Isaiah 50:10-11
Light in DarknessR. Price, D.D.Isaiah 50:10-11
Light in Darkness: True and FalseL. Blackburne, D. D., E. Avriol, M.A.Isaiah 50:10-11
Looking GodwardsH. H. Dobney.Isaiah 50:10-11
Melancholy ChristiansIsaiah 50:10-11
Polish Up the Dark SideThe New, AgeIsaiah 50:10-11
Security in the Darkness of LifeW. L. Watkinson.Isaiah 50:10-11
Spiritual DarknessJ. Wardrop, D. D.Isaiah 50:10-11
Spiritual DarknessF. Hastings.Isaiah 50:10-11
Spiritual DarknessJ. Pulsford, D.D.Isaiah 50:10-11
The Believer in DarknessJ. Summerfield, M.A.Isaiah 50:10-11
The Child of God in DarknessIsaiah 50:10-11
The Child of Light Walking in DarknessIsaiah 50:10-11
The Cloud Across the SunT. Sanderson.Isaiah 50:10-11
The Duty of Those Who have not AssuranceA. McLeod, D. D.Isaiah 50:10-11
The Fear of the Lord BlendsR. Macculloch.Isaiah 50:10-11
The Prophet's Sublimity and SarcasmL. Blackburne, D.D.Isaiah 50:10-11
The Want of AssuranceA. McLeod, D.D.Isaiah 50:10-11
Trust in GodJ. Witherspoon, D.D.Isaiah 50:10-11
Trust in the Name of the LordIsaiah 50:10-11
Unwilling DarknessJ. R. Macduff, D.D.Isaiah 50:10-11
Willing and Unwilling UnbeliefC. Voysey, M.A.Isaiah 50:10-11














These words are not applicable to those who have had no special privileges, and to whom there has been no alternative but that of groping their way in such light as they could gain from their own reason and from the conclusions of other men. They apply to those only who will not walk in the light which is offered them. There are -

I. THOSE WHO SEEK NO DIRECT ILLUMINATION IN THEIR CHRISTIAN COURSE. If we would order our Christian life according to the will of our Divine Master, we must not content ourselves with regulating our daily conduct by the rules and maxims which are current in the circles in which we move, or by the notions of propriety we happen to have formed from our elders and associates. We are bound to ask and to consider what the will of Christ is, as revealed in his Word and as illustrated in his life; and we are bound to seek the illumination of his Divine Spirit. Otherwise, we shall walk along a very much lower level than our Lord intended us to take. And though we be not finally condemned, yet will the time come when we shall awake to our grievous error, and be afflicted with a profound regret.

II. THOSE WHO PERSIST IN CONSTRUCTING THEIR OWN THEOLOGY. God has revealed himself to us in Jesus Christ; in him and through him we know his nature, his disposition, his will concerning us; we know the way by which we can regain his favour, return to his likeness, ascend to his home in heaven. But there are those who will not learn and live; who proudly turn away from the Teacher that came from God to tell us of the holy Father of man. They prefer to construct their own theology; it is an utterly unsatisfying one; it is not the Bread of life, but the ashes of disappointment. And they pay, in a great and awful privation, the penalty of their folly and their sin.

III. THOSE WHO WILL NOT LEARN FROM GOD THE MEANING AND THE WORTH OF HUMAN LIFE. What are we here for? Can anything be made of the mortal life we are living? Is everything vanity? May we treat our life as a game to be played out; or as a mart where all things can be turned into money; or as a selfish scramble in which the strongest and swiftest secure the best prizes? There are many that say, "Who will show us any good? Life is not worth living." They walk in the light of the poor sparks their own wit has kindled. They will "lie down in sorrow;" they will come to mourn their great mistake, to reproach themselves for the greatness of their folly, the seriousness of their sin. For all the while that they were cynically dismissing their opportunities, there was shining on their life the light that comes from heaven. Christ was inviting them to make of their earthly life a holy sacrifice unto the living God, a noble and valuable service to their fellow-men, a time of pure and sacred joy, a discipline that would train the docile and obedient spirit for a broader sphere and a brighter life in a higher kingdom. - C.

Behold, all ye that kindle a fire.
By the "fire" and "the light of their fire" which wicked men are said to walk in, two things must be meant.

I. THEIR OWN NATURAL RIGHTEOUSNESS and the sparks and acts thereof.

II. THE LIGHT OF OUTWARD COMFORTS from the creatures, which in this world they enjoy, and the sparkling pleasures thereof which they walk in, and content themselves with, neglecting communion with God, being estranged from the life of God, and living without Him in the world.

( T. Goodwin, D.D.)

Our mistake is, not that we seek happiness (for to do so is inherent in the constitution of our nature), but that we seek it from fictitious and artificial sources, which are not naturally calculated to yield it. The many fictitious sources, from which men seek to derive happiness, are compared to a fire kindled, and sparks struck out, by way of relieving the darkness of the night. It is, of course, implied in the metaphor, that true happiness, the real and adequate complement of man's nature, resembles the Divinely-created and golden sunlight.

I. THIS COMPARISON DOES NOT LEAD US TO DENY THAT PLEASURE AND GRATIFICATION OF A CERTAIN KIND ARE DERIVABLE FROM WORLDLY SOURCES. Just as man can relieve himself in great measure from the discomfort and inconvenience of natural darkness, by kindling a fire and surrounding himself with sparks, so can he alleviate, to a certain extent, the instinctive sense of disquietude and dissatisfaction, so irksome to him at intervals of leisure, by the various enjoyments which life has to offer.

II. THE DRAWBACKS OF WORLDLY ENJOYMENTS.

1. Unsatisfactoriness inheres in their very nature, inasmuch as they are all more or less artificial. They are miserable substitutes, which man has set up to stand him in stead of that true happiness, which is congenial to his nature, and adapted to his wants. The light of the sun is nature's provision for man. That light answers all the purposes for which light is required, far more beautifully, as well as far more simply, than the most splendid artificial illumination. But the shedding abroad of the golden sunlight is not dependent on man's will, or within the compass of his ability. Effectually to remove the pall of darkness from the face of nature, and to spread the morning upon the mountains, is the prerogative of the Divine Being. Whereas in the alleviation of the darkness, man has a share. He can kindle a fire, and compass himself about with sparks. During the period of the sun's absence, he can replace his light, by the sorry substitute of torch and taper. The glare, however, which these shed around, is not like the genial, cheering, cherishing light, which proceeds from the great luminary which rules the day. It exercises no quickening influence on vegetable life, — its clear shining brings not out the bloom and perfume of the flower, nor the verdure of the tender grass, nor sends a thrill of joy through the whole realm of nature. Now, every fact which has here been stated, in regard to things natural, finds its counterpart in things spiritual.

2. The fitful character of the enjoyment derived from worldly sources renders it comparable to a fire and sparks struck out. The glow of a kindled fire is not equable. It casts a flickering and uncertain light, now smouldering beneath the fuel which feeds it, now bursting forth into bright and vivid flashes. Thus it presents us with a lively emblem of worldly joy, which is subject to repeated alternations of revival and decay, and whose high pitch can be sustained, only for a very short period of time. Not so the peace and pleasantness derived from walking with God. If it be not a light so dazzling as that which is sometimes shed abroad by the kindled firebrands of worldly joys, it is at least subject to no such variations of lustre.

3. A fire requires continually to be fed with fresh fuel, if its brilliancy and warmth are to be maintained. Hence it becomes an apt emblem of the delusive joy of this world, falsely called happiness, which is only kept alive in the worldling's heart by the fuel of excitement.

4. But perhaps the chief drawback of the worldling's so-called happiness is that it is consistent with so much anxiety — that it is subject to frequent intrusions from alarm, whenever a glimpse of the future untowardly breaks in upon the mind. And possibly this feature of it too is symbolized in the prophetic imagery, which is here employed to denote it. It is in the night-time, when the kindled fire glows upon the hearth, and man pursues his employments by the light of torch and taper, that apprehensions visit his mind, and phantom forms are conjured up which scare the ignorant and the superstitious. Would that the forebodings of the worldling were equally groundless with the fears of the superstitious! What makes the Christian's joy so intrinsically preferable to his, is that it can endure the survey of the hour of death, and of the day of judgment.

(E. M. Goulburn, D.C.L.)

Homilist.
I. MAN CREATES THEM. "Ye have kindled the fires." What are they? There are at least five false religions that prevail in Christendom, and under the name of Christianity.

1. The religion of creed. A sound creed is essential to a sound religion, but is not itself a sound religion.

2. The religion of moods. Desires for heaven, dread of hell, sensuous sympathy with Christ's sufferings, these are the religious "sparks."

3. The religion of ordinance.

4. The religion of proxyism. Many are depending upon services.

5. The religion of merit. All these are false religions prevalent amongst us, as man is the creator of them.

II. HEAVEN ALLOWS THEM. "Walk in the light," etc.

1. The permission is strange.

2. The permission is significant.(1) It shows God's respect for that freedom with which He has endowed human nature.(2) It suggests that in giving the Gospel, He has given all that is necessary for man to get the right religion.

III. MISERY FOLLOWS THEM. "This shall ye have at My hands," etc Death will put out all false light from the soul. Who shall imagine the "sorrow" that follows the extinction of all the religious lights of the soul!

1. There is the sorrow of bitter disappointment;

2. of poignant remorse;

3. of black despair. All hopes of improvement gone. No religion will beam on with increased radiance up to and beyond the grave for ever, but the religion of Christ.

(Homilist.).

People
Isaiah
Places
Zion
Topics
Ablaze, Alight, Arming, Bed, Begone, Behold, Branches, Brands, Burn, Burning, Caused, Compass, Encircle, Encompass, Fire, Firebrands, Fires, Flame, Flaming, Gird, Girding, Grief, Kindle, Kindled, Kindling, Lie, Provide, Receive, Sorrow, Sparks, Torches, Torment, Walk, Yourselves
Outline
1. Christ shows Israel's Sin is not to be imputed to him,
2. by his ability to save
5. By his obedience in that work
7. And by his confidence in that assistance
10. An exhortation to trust in God, and not in ourselves

Dictionary of Bible Themes
Isaiah 50:11

     4826   fire

Library
September 14. "For the Lord God Will Help Me, Therefore Shall I not be Confounded; Therefore, have I Set My Face Like a Flint, and I Know I Shall not be Ashamed" (Isa. L. 7).
"For the Lord God will help me, therefore shall I not be confounded; therefore, have I set my face like a flint, and I know I shall not be ashamed" (Isa. l. 7). This is the language of trust and victory, and it was through this faith, as we are told in a passage in Hebrews, that in His last agony, "Jesus, for the joy that was set before Him, endured the cross, despising the shame." His life was a life of faith, His death was a victory of faith, His resurrection was a triumph of faith, His mediatorial
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Name of God
ISAIAH l. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. To some persons it may seem strange advice to tell them, that in the hour of darkness, doubt, and sorrow, they will find no comfort like that of meditating on the Name of the Ever-blessed Trinity. Yet there is not a prophet or psalmist of the Old Testament who does not speak of 'The Name of the Lord,'
Charles Kingsley—Discipline and Other Sermons

Dying Fires
'Behold, all ye that kindle a fire, that gird yourselves about with firebrands: walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.'--ISAIAH l. 11. The scene brought before us in these words is that of a company of belated travellers in some desert, lighting a little fire that glimmers ineffectual in the darkness of the eerie waste. They huddle round its dying embers for a little warmth and company, and they
Alexander Maclaren—Expositions of Holy Scripture

The Servant's Words to the Weary
'The Lord God hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught.'--ISAIAH l. 4. In chapter xlix. 1-6, the beginning of the continuous section of which these verses are part, a transition is made from Israel as collectively the ideal servant of the Lord, to a personal Servant, whose office it is 'to bring Jacob again to Him.' We see the ideal in the
Alexander Maclaren—Expositions of Holy Scripture

The Servant's Obedience
'I was not rebellious, neither turned away back'--ISAIAH l. 5. I. The secret of Christ's life, filial obedience. The fact is attested by Scripture. By His own words: 'My meat is to do the will of My Father'; 'For thus it becometh us to fulfil all righteousness'; 'I came down from heaven not to do My own will.' By His servant's words: 'Obedient unto death'; 'Made under the law'; 'He learned obedience by the things which He suffered.' It is involved in the belief of His righteous manhood. It is essential
Alexander Maclaren—Expositions of Holy Scripture

The Servant's Inflexible Resolve
'For the Lord God will help Me; therefore shall I not be confounded: therefore have I set My face like a flint.'--ISAIAH l. 7. What a striking contrast between the tone of these words and of the preceding! There all is gentleness, docility, still communion, submission, patient endurance. Here all is energy and determination, resistance and martial vigour. It is like the contrast between a priest and a warrior. And that gentleness is the parent of this boldness. The same Will which is all submission
Alexander Maclaren—Expositions of Holy Scripture

The Servant's Triumph
'He is near that justifieth Me; who will contend with Me? let us stand together: who is Mine adversary? let him come near to Me. 9. Behold, the Lord God will help Me; who is he that shall condemn Me? lo, they all shall wax old as a garment; the moth shall eat them up.'--ISAIAH l. 8, 9. We have reached the final words of this prophecy, and we hear in them a tone of lofty confidence and triumph. While the former ones sounded plaintive like soft flute music, this rings out clear like the note of a
Alexander Maclaren—Expositions of Holy Scripture

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

Voluntary Suffering
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. T hat which often passes amongst men for resolution, and the proof of a noble, courageous spirit, is, in reality, the effect of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct, than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour
John Newton—Messiah Vol. 1

Deepening Shadows.
We shall perhaps understand better some of the remaining prayer incidents if we remember that Jesus is now in the last year of His ministry, the acute state of His experiences with the national leaders preceding the final break. The awful shadow of the cross grows deeper and darker across His path. The hatred of the opposition leader gets constantly intenser. The conditions of discipleship are more sharply put. The inability of the crowds, of the disciples, and others to understand Him grows more
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

The Shame and Spitting
Of whom else, let me ask, could you conceive the prophet to have spoken if you read the whole chapter? Of whom else could he say in the same breath, "I clothe the heavens with blackness and I make sackcloth their covering. I gave my back to the smiters, and my cheeks to them that plucked off the hair" (vv. 3, 6). What a descent from the omnipotence which veils the heavens with clouds to the gracious condescension which does not veil its own face, but permits it to be spat upon! No other could thus
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Ninth Day. Prayerfulness.
"He continued all night in prayer to God."--Luke, vi. 12. We speak of this Christian and that Christian as "a man of prayer." Jesus was emphatically so. The Spirit was "poured upon Him without measure," yet--He prayed! He was incarnate wisdom, "needing not that any should teach Him." He was infinite in His power, and boundless in His resources, yet--He prayed! How deeply sacred the prayerful memories that hover around the solitudes of Olivet and the shores of Tiberias! He seemed often to
John R. Macduff—The Mind of Jesus

The Mat
Heinrich Suso Is. l. 6 It was on a winter's morning In the days of old, In his cell sat Father Henry, Sorrowful and cold. "O my Lord, I am aweary," In his heart he spake, "For my brethren scorn and hate me For Thy blessed sake. "If I had but one to love me That were joyful cheer-- One small word to make me sunshine Through the darksome year! "But they mock me and despise me Till my heart is stung-- Then my words are wild and bitter, Tameless is my tongue." Then the Lord said, "I am with thee;
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Composite Picture.
It may be helpful to make the following summary of these allusions. 1. His times of prayer: His regular habit seems plainly to have been to devote the early morning hour to communion with His Father, and to depend upon that for constant guidance and instruction. This is suggested especially by Mark 1:35; and also by Isaiah 50:4-6 coupled with John 7:16 l.c., 8:28, and 12:49. In addition to this regular appointment, He sought other opportunities for secret prayer as special need arose; late at night
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

The Wilderness State
"Ye now have sorrow: But I will see you again, and your heart shall rejoice, and your joy no man taketh from you." John 16:22. 1. After God had wrought a great deliverance for Israel, by bringing them out of the house of bondage, they did not immediately enter into the land which he had promised to their fathers; but "wandered out of the way in the wilderness," and were variously tempted and distressed. In like manner, after God has delivered them that fear him from the bondage of sin and Satan;
John Wesley—Sermons on Several Occasions

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

Twenty-Second Lesson. My Words in You. '
My words in you.' Or, The Word and Prayer. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you.'--John xv. 7. THE vital connection between the word and prayer is one of the simplest and earliest lessons of the Christian life. As that newly-converted heathen put it: I pray--I speak to my father; I read--my Father speaks to me. Before prayer, it is God's word that prepares me for it by revealing what the Father has bid me ask. In prayer, it is
Andrew Murray—With Christ in the School of Prayer

Scriptural Poems; Being Several Portions of Scripture Digested into English Verse
viz., I. The Book of Ruth II. The History of Samson III. Christ's Sermon on the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI. The Epistle of James BY JOHN BUNYAN Licensed According to Order. London: Printed for J. Blare, at the Looking Glass, on London Bridge, 1701. ADVERTISEMENT BY THE EDITOR. This very interesting little volume of poems, we believe, has not been reprinted since the year 1701, nor has it ever been inserted in any edition or catalogue of Bunyan's works. This may have
John Bunyan—The Works of John Bunyan Volumes 1-3

Synagogues: their Origin, Structure and Outward Arrangements
It was a beautiful saying of Rabbi Jochanan (Jer. Ber. v. 1), that he who prays in his house surrounds and fortifies it, so to speak, with a wall of iron. Nevertheless, it seems immediately contradicted by what follows. For it is explained that this only holds good where a man is alone, but that where there is a community prayer should be offered in the synagogue. We can readily understand how, after the destruction of the Temple, and the cessation of its symbolical worship, the excessive value attached
Alfred Edersheim—Sketches of Jewish Social Life

Pastor in Parish (I. ).
Master, to the flock I speed, In Thy presence, in Thy name; Show me how to guide, to feed, How aright to cheer and blame; With me knock at every door; Enter with me, I implore. We have talked together about the young Clergyman's secret life, and private life, and his life in (so to speak) non-clerical intercourse with others, and now lastly of his life as it stands related to his immediate leader in the Ministry. In this latter topic we have already touched the great matter which comes now at
Handley C. G. Moule—To My Younger Brethren

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and
Arthur W. Pink—The Doctrine of Justification

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