Psalm 40:9














Lo, I come! Many questions might be asked as to this announcement. Who is this? Whence, and whither, and for what purpose, does he come? It is enough that we can identify the Speaker (Luke 24:44; Hebrews 10:5-7). Let us therefore ponder his words.

I. THE WILL OF GOD WAS THE CHIEF THOUGHT OF HIS HEART. We see this in his earthly life. See him at his first Passover. When Joseph and Mary found him in the temple, sitting in the midst of the doctors, his answer was, "Wist ye not that I must be about my Father's business?" He was but twelve, and yet, at that tender age, how intense his consciousness of the trust committed to him! So it was on his baptism at the Jordan (Matthew 3:15); in the temptation in the wilderness (Matthew 4:4); at the well of Jacob (John 4:34); and onward to the end. Daily, hourly, constantly, to the last moment, it was his chief thought to do the will of him that sent him, and to finish his work (John 3:34; John 5:19; John 6:37). Evermore, as the will of the Father was revealed to him, it was accepted and obeyed in the spirit of love. The will of the Father was equally and truly the will of the Son. This is true freedom.

II. THE WILL OF GOD WAS THE SECRET STRENGTH OF HIS HEART. It was said of Moses, "He endured as seeing him who is invisible." So it has been with God's servants in every age. The sense of the invisible, commerce and familiarity with the great unseen world, alliance with God, make men strong for duty. So it was in the highest sense with Christ. The will of God was the strength of his heart, because:

1. It harmonized with eternal righteousness. Our Lord knew he had the most absolute conviction, that in doing the will of God he was walking in the path of truth and righteousness. Hence he was' strong and brave (Isaiah 42:1-4).

2. It harmonized with the highest good of man. When men's hearts are not in their work, they soon weary. But when labour is congenial, it is no longer a task and a burden, but a delight. So it was with Newton in his love of truth; with Howard and Wilberforce and Livingstone, in their generous enthusiasm for humanity. And so it was in the most perfect way with our Lord. He came to save, and not to destroy.

"Good will to men and zeal for God
His every thought engross."

III. THE WILL OF GOD WAS THE SUPREME JOY AND SATISFACTION OF HIS HEART. Thus:

1. He enjoyed unbroken fellowship with God (John 15:10).

2. He perfectly filled up the plan of God for the development of his human nature. His life was the only life that answered perfectly to the will of God - with no defect to be supplied, no error to be corrected, no blemish to be remedied.

3. He accomplished the redemption of his people.

4. He glorified the Father. - W.F.

I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord, Thou knowest.
There is a recluse and sequestered piety in the world which shuns expression. It preserves decorum and propriety; but it rarely speaks out for Christ. We are all acquainted with praying, pious, upright people, strict observers of the moral law, who yet have never been heard, at any time, to give utterance to their religious convictions, or to stand forth in defence of the faith against its assailants, or in the way of exhortation to holiness.

1. In this matter our age stands in strong contrast to some former notable periods. In the days of Whitefield and Wesley men everywhere and in all conditions made religion a matter of common converse. Then great reforms took place. The traffic in slaves was stopped; the condition of prisoners improved; Church missions and Sunday schools were established. Then society was almost universally stirred and excited by the most glorious themes of the Gospel.

2. Observe how desirable in every way is the practice of converse upon the things of God. Christianity is no private monopoly, no exclusive, personal possession. It is a social religion, because it is made to be talked of, and talked into every sphere of life, and to rule and govern them all.

3. It is, then, very clearly our duty to use the faculty of speech for God's glory, for the health and strengthening of human souls. All the processes of building and uprearing in this world are prized by men. But by just so much as souls are nobler, grander structure than houses or palaces, or bodies, so the vital energy of pure and holy speech, dropped into the outward and inner ears of men, startling, quickening, sobering, prompting, guiding, elevating, sanctifying them, to good resolves, to noble acts, to self-devotion to God and man, to purity, to excellence and heavenly-mindedness; so the work and power of holy speech towers immeasurably above all the constructive work of architects and builders in this outward, visible world.

4. You tell me it is bard to talk about religion. Many people are reluctant and unwilling to speak concerning this most sacred of all themes, lest they should be betrayed into a habit of cant; which is the simulation of feeling when one has no feeling. Others are afraid of becoming flippant about holy things. And, first let me say there can be no general rule given concerning religious conversation. Perhaps the nearest approach one can make to a precept are the words of St. Paul (Colossians 4:6). That is, our conversation should be saturated with pious and religious prudence flowing from the Holy Spirit. In ordinary conversation we should talk with such a sense of sacred propriety, with such Christian cheerfulness, with such generous courtesy for the opinions and feelings of others, that although the name of Christ be never mentioned, people may gather that we have been with Him, and that His Holy Spirit is the prompter of our life and thought. On the other hand, there are times when our discourse should be most direct and distinct. When we are dealing with the sick, with people who are anxious and inquiring, with indifferent and careless people, then circumlocution or indirection is a great fault. Be faithful to souls, in your conversation as well as in your walk and bearing. But bear in mind two things.(1) That no stilted, formal, unmeaning words on religion will reach any man's soul. If you are not impelled by duty and interest in men to talk with them concerning religious matters, hold your tongue.(2) Join to this the duty of avoiding all debate and wrangling upon religion. The work of Christians is to persuade and invite the careless; not to dispute with them.

(A. Crummell.)

These are the words of the Lord Jesus Christ spoken by Him through the spirit of prophecy in the Old Testament. And —

I. OUR LORD DID UNDOUBTEDLY FULFIL THEM. He concentrated every faculty and power to this work; He testified frequently to the greatest crowd. His preaching was never heartless. As if He had said, "Thy righteousness is in my heart, but I have never concealed it there." And He always kept to vital matters — to God and His attributes. "Thy righteousness, Thy faithfulness," etc.

II. LET US STRIVE TO BE ABLE TO SAY THE SAME. It is certain that many will never be able to, for in all our churches there is a very large proportion of idle people. I hope they are saved; the Lord knows whether they are or not, but whatever else they are saved from, certainly they are not saved from laziness. They must imagine that they are ornaments, for certainly they are of no use, so far as any good offices are concerned. Nor will cowardly people be able to make this protest. The retiring disposition of many Christians is seen in somewhat the same way as that of the soldier who, when a charge was ordered, felt himself unworthy to be in the front ranks. Nor again will spasmodic people — people who begin things with much zeal, and then drop them. But many men of one talent will. I have known many such — good, earnest, humble, patient, praying toilers, hidden in obscure villages, with an extremely narrow sphere. And some, too, to whom larger talents have been entrusted. Let all such resolve to be able to lay claim to its praise.

III. IF WE CAN, MUCH COMFORT ON MANY SOLEMN SUBJECTS WILL BE GAINED. The death of so many unsaved men; their hereafter, so awful; the doom of the heathen, the uprisings of error — for the blame of this wilt not lie at our door. Now, are not some of you ready to undertake this work of going forth as God's missionaries? In the sight of God ask yourselves — is it not your duty?

( C. H. Spurgeon.)

I have not hid Thy righteousness within my heart; I have declared Thy faithfulness and Thy salvation.
The psalmist here tells not only of what was an actual fact, but what is more, that he could not help thus testifying of God's salvation. What I propose, accordingly, at the present time, is to speak of the necessary openness of a holy experience; or, in other words, of the impossibility that the inward revelation of God in the soul should be shut up in it, and remain hid or unacknowledged. I shall have in view especially two classes of hearers that are widely distinguished one from the other; first, the class who lude the grace of God in their heart undesignedly, or by reason of some undue modesty; and secondly, the class who, pretending to have it, or consciously having it not, take a pleasure in throwing discredit on all the appropriate expressions of it, such as are made by the open testimony and formal profession of Christ before men. The former class are certainly blameable in no such sense or degree as the others. They are naturally timorous and self-distrustful persons, it may be, and do not see that they are distrusting God rather than themselves. They seem to themselves to have been truly renewed in the love of God, but they have some doubts, and they make it appear to be wiser that they should not, just now, testify their supposed new experience. In opposition to both these claims we would affirm the necessary openness of a holy experience. For —

1. Such experience is even an impulse to self-manifestation, as all love and gratitude are. It wants to speak and declare itself as naturally as a child will utter its first cry. Thus, if one of you had been rescued, in a shipwreck on a foreign shore, by some common sailor who had risked his life to save you, and you should discover him across the street in some great city, you would rush to his side, seize his hand, and begin at once, with a choking utterance, to testify your gratitude to him for so great a deliverance. Or, if you should pass restrainedly on, making no sign, pretending to yourself that you might be wanting in delicacy or modesty to publish your private feelings by any such eager acknowledgment of your deliverer, or that you ought first to be more sure of the genuineness of your gratitude, what opinion must we have, in such a case, of your heartlessness and falseness to nature? In the same way how can the young convert keep from saying, "Come and hear, all ye that fear God, and I will declare," etc. etc.

2. Such an inward change is in its very nature the soul and root of a corresponding outward change. It is the righteousness of God revealed within, to be henceforth the actuating spring and power of a righteous and devoted life. It will inform the whole man. It will glow in the countenance. It will irradiate the eye. It will speak from the tongue. It will modulate the very gait. The good tree will show the good fruit. It cannot go on to bear the old, bad fruit out of modesty, or a pretended shrinking from ostentation; it must reveal the righteousness of God within, by the fruits of righteousness without, else it is only a mockery.

3. If any one proposes beforehand in his religious endeavours, or in seeking after God, to come into a secret experience and keep it a secret, his endeavour is plainly one that falsifies the very notion of Christian piety, and if he succeeds or seems to succeed, he only practises a fraud in which he imposes on himself.

4. It is not less clear, as I have already said incidentally, and now say only more directly, that the grace of God in the heart, unmanifested or kept secret, as many propose that it shall be, even for their whole life, will be certainly stifled and extinguished. The thought itself is a mockery of the Holy Spirit. The heart might as well be required to live and not beat as the new heart of love to hush itself and keep still in the bosom. Nothing can live that is not permitted to show the signs of life.

5. This is the express teaching of the Gospel, which everywhere and in every possible way calls out the souls renewed in Christ to live an open life of sacrifice and duty. He calls upon them to endure hardness, to make a loss of all things for His sake, to be His witnesses before men; leading always the way by their own bold, faithful testimony. The nearest approach to such encouragement anywhere given, is that which is afforded by the ease of the two senators, Joseph and Nicodemus. One of them, we are told, was a disciple secretly, for fear of the Sews. And the other came to Jesus by night, to inquire of Him, that he might not be counted a disciple. Both of them appear to have kept silence on His trial before the council, letting the decision go against Him there, and taking no responsibility on His account. But after He was crucified, they came to ask the body, and brought spices to embalm it. They were good, as disciples, to bury Jesus, but not to save His life, or serve Him while living. The truth is, that there is a very heavy shade over these two delicate and courtly friends of Jesus. They were men of society, and therefore saw the dignity of Jesus; but if you would like to be reasonably confident of your salvation, it certainly becomes you to do something a great deal more positive than to let your Master die, making no stand for Him oven in the council where His death is voted, and then come in with spices to bury Him. The most fragrant spices are those that honour one's life, and not the posthumous odours that embalm His body. How singular is it, too, that not even the Pentecost calls out these disciples of the tomb. It is as if they had been buried with their Master and had not risen. In that wondrous scene of fellowship, where so many from all parts of the world are surprised to find themselves confessing and embracing, in open brotherhood, strangers of all climes and orders, and selling even their goods to relieve the common wants, it does not appear that any spices of the heavenly charity are brought in by these two. The real truth is, in respect to almost all these pretenders to a secret religion, that they are persons who know nothing of it. They are moralists, it may be, practising at what they call a virtue by themselves, but they do nothing that brings them into any relationship with God. It is not the righteousness of God which they have hidden so carefully, but it is their own — which, after all, is not hid. What value there may be in discoveries of Christian experience. Some of the best and holiest impulses ever given to the cause of God in men's hearts are given by testimonies of Christian experience. They may be abused, but that is no reason against their proper use. Besides, there is a higher view of these personal testimonies and confessions. All these experiences, or life-histories of the faithful, will be among the grandest studies and most glorious revelations of the future. Exactly as an apostle intimates in those most hopeful, inspiring words of his, "When lie shall come to be glorified in His saints, and to be admired in all them that believe." May He not be glorified in them here, and, in some feebler measure, admired for the testimonies yielded by their experience as their warfare goes on. How many are there in our Christian communities that are living afar off and apparently quite inaccessible, who, if, at a certain time in their life, they had gone forward and taken the places to which they were called, would now be among the shining members of the great body of saints. Then testify freely, act but naturally, live openly the grace that is in you.

(Horace Bushnell, D. D.)

People
David, Psalmist
Places
Jerusalem
Topics
Assembly, Behold, Congregation, Deliverance, Glad, Hast, Kept, Lips, Meeting, News, O, Preached, Proclaimed, Published, Refrain, Refrained, Restrain, Restrained, Righteousness, Seal, Tidings, Withheld
Outline
1. The benefit of confidence in God
6. Obedience is the best sacrifice
11. The sense of David's evils inflames his prayer

Dictionary of Bible Themes
Psalm 40:9

     5164   lips
     5518   seal
     5950   silence

Psalm 40:9-10

     5213   assembly
     5549   speech, positive
     7209   congregation

Library
Two Innumerable Series
'Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to us-ward: they cannot be reckoned up in order unto Thee: if I would declare and speak of them, they are more than can be numbered ... 12. Innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head; therefore my heart faileth me.'--PSALMS xl. 5, 12. So then, there are two series of things which cannot be
Alexander Maclaren—Expositions of Holy Scripture

Out of the Deep of Sin.
Innumerable troubles are come about me. My sins have taken such hold upon me, that I am not able to look up; yea, they are more in number than the hairs of my head, and my heart hath failed me.--Ps. xl. 15. I acknowledge my faults, and my sin is ever before me. Against Thee only have I sinned, and done this evil in Thy sight.--Ps. li. 3. I said, I will confess my sins unto the Lord; and so Thou forgavest the wickedness of my sin.--Ps. xxxii. 6. Blessed is the man whose iniquity is forgiven, and
Charles Kingsley—Out of the Deep

The Master's Profession --The Disciple's Pursuit
WHO IS THE SPEAKER that gives utterance to these marvellous words? In the first instance they must be understood to proceed from our Lord Jesus Christ. By the Spirit of prophecy in the Old Testament they were spoken of him, and by the Spirit of interpretation in the New Testament they have been applied to him. Mark, then, how vehemently he here declares that he has fully discharged the work which he was sent to accomplish. When, in the days of his flesh, he was crying to his Father for preservation
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Brought up from the Horrible Pit
I shall ask you, then, at this time, to observe our divine Lord when in His greatest trouble. Notice, first, our Lord's behavior--"I waited patiently for the Lord; and he inclined unto me, and heard my cry": then consider, secondly, our Lord deliverance, expressed by the phrase, "He brought me up also out of a horrible pit, out of the miry clay," and so forth: then let us think, thirdly of the Lord's reward for it--"many shall see, and fear, and trust in the Lord":--that is His great end and object,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

"Lo, I Come": Application
The times when our Lord says, "Lo, I come," have all a family likeness. There are certain crystals, which assume a regular shape, and if you break them, each fragment will show the same conformation; if you were to dash them to shivers, every particle of the crystal would be still of the same form. Now the goings forth of Christ which were of old, and his coming at Calvary, and that great advent when he shall come a second time to judge the earth in righteousness, all these have a likeness the one
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

"Lo, I Come": Exposition
"Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come in (the volume of the book it is written of me,) to do thy will, O God." WE HAVE, in the use made of the passage by the inspired apostle, sufficient authority for applying the quotation from the fortieth psalm to our divine Lord and Savior Jesus Christ. With such a commentary, we
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"He Hath Put a New Song in My Mouth, Even Thanksgiving unto Our God. " -- Psalm 40:3.
A NEW YEAR'S MORNING SONG. "He hath put a new song in my mouth, even thanksgiving unto our God." -- Psalm 40:3. Thanksgiving and the voice of melody, This new year's morning, call me from my sleep; A new, sweet song is in my heart for Thee, Thou faithful, tender Shepherd of the sheep; Thou knowest where to find, and how to keep The feeble feet that tremble where they stray, -- O'er the dark mountains -- through the whelming deep -- Thy everlasting mercy makes its way. The past is not so dark as
Miss A. L. Waring—Hymns and Meditations

A New Song
"He hath put a new song in my mouth, even praise unto our God."--Ps. xl. 3. R. Rolle, 1349. tr., Emma Frances Bevan, 1899 I know not the song of Thy praises, Till Thou teach it, my God, to me-- Till I hear the still voice of Thy Spirit, Who speaketh for ever of Thee-- Till I hear the celestial singing, And learn the new song of Thy grace, And then shall I tell forth the marvels I learnt in Thy secret place. Thy marvels, not mine, far surpassing All thoughts of my heart must they be-- I can but declare
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Life of St. Vincent de Paul
SAINT VINCENT DE PAUL c. 1581-1660 By F.A. [Francis Alice] Forbes "Blessed is he that understandeth concerning the needy and the poor: the Lord will deliver him in the evil day." --Psalm 40:2 "The Spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart, to preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of
Frances Alice Forbes—Life of St. Vincent de Paul

Introduction to Expositio Fidei.
The date of this highly interesting document is quite uncertain, but there is every ground for placing it earlier than the explicitly anti-Arian treatises. Firstly, the absence of any express reference to the controversy against Arians, while yet it is clearly in view in §§3 and 4, which lay down the rule afterwards consistently adopted by Athanasius with regard to texts which speak of the Saviour as created. Secondly, the untroubled use of homoios (§1, note 4) to express the Son's
Athanasius—Select Works and Letters or Athanasius

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Life Hid and not Hid
'Thy word have I hid in my heart.'--PSALM cxix. 11. 'I have not hid Thy righteousness in my heart.'--PSALM xl. 10. Then there are two kinds of hiding--one right and one wrong: one essential to the life of the Christian, one inconsistent with it. He is a shallow Christian who has no secret depths in his religion. He is a cowardly or a lazy one, at all events an unworthy one, who does not exhibit, to the utmost of his power, his religion. It is bad to have all the goods in the shop window; it is just
Alexander Maclaren—Expositions of Holy Scripture

How when Tribulation Cometh we must Call Upon and Bless God
Blessed be thy name, O Lord, for evermore, who hast willed this temptation and trouble to come upon me. I cannot escape it, but have need to flee unto Thee, that Thou mayest succour me and turn it unto me for good. Lord, now am I in tribulation, and it is not well within my heart, but I am sore vexed by the suffering which lieth upon me. And now, O dear Father, what shall I say? I am taken among the snares. Save me from this hour, but for this cause came I unto this hour,(1) that Thou mightest
Thomas A Kempis—Imitation of Christ

Like one of Us.
"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice
Abraham Kuyper—The Work of the Holy Spirit

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth,
Augustus Neander—Light in the Dark Places

The Lamb of God, the Great Atonement
Behold the Lamb of God, which taketh away the sin of the world! G reat and marvellous are the works of the LORD God almighty! We live in the midst of them, and the little impression they make upon us, sufficiently proves our depravity. He is great in the very smallest; and there is not a plant, flower, or insect, but bears the signature of infinite wisdom and power. How sensibly then should we be affected by the consideration of the Whole , if sin had not blinded our understandings, and hardened
John Newton—Messiah Vol. 1

Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling.
Charles Kingsley—Out of the Deep

Of Internal Acts
Of Internal Acts Acts are distinguished into External and Internal. External acts are those which bear relation to some sensible object, and are either morally good or evil, merely according to the nature of the principle from which they proceed. I intend here to speak only of Internal acts, those energies of the soul, by which it turns internally to some objects, and averts from others. If during my application to God I should form a will to change the nature of my act, I thereby withdraw myself
Madame Guyon—A Short and Easy Method of Prayer

Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual
The actions of men are either exterior or interior. The exterior are those which appear outwardly, and have a sensible object, possessing neither good nor evil qualities, excepting as they receive them from the interior principle in which they originate. It is not of these that I intend to speak, but only of interior actions, which are those actions of the soul by which it applies itself inwardly to some object, or turns away from some other. When, being applied to God, I desire to commit an
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation
Hugh Binning—The Works of the Rev. Hugh Binning

The Man after God's Own Heart
"A man after mine own heart, who shall fulfil all my will."--ACTS xiii. 22. A BIBLE STUDY ON THE IDEAL OF A CHRISTIAN LIFE No man can be making much of his life who has not a very definite conception of what he is living for. And if you ask, at random, a dozen men what is the end of their life, you will be surprised to find how few have formed to themselves more than the most dim idea. The question of the summum bonum has ever been the most difficult for the human mind to grasp. What shall a man
Henry Drummond—The Ideal Life

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