1. A renunciation of the world. This results from a conviction of its vanity.

2. A deliberate choice of God, as the only adequate good of the soul.

3. A vehement and intense desire after Him.

4. The exercises of faith and hope.

II. INVESTIGATE THE REASONS WHY IT IS SO RARE. It is obvious few Christians enjoy this experience. The principal causes of their languor are —

1. Inattention to the state of their own hearts. They are not recollected; thy do not examine themselves closely. Hence they are ignorant of their real condition, and do not keenly feel their wants.

2. Permitting the objects of sense to make too deep impressions. These naturally tend to blunt the edge of holy desire, and to divide and weaken the soul.

3. Neglect of the instituted means.

4. The indulgence of wrong dispositions, etc. Unbelief, pride, vain curiosity, levity, censoriousness, uncharitable or useless conversation, etc.; all these, like cold water, tend to damp and weaken, if not wholly to extinguish, the desire for God.

III. REPRESENT IT AS THE MOST DESIRABLE EXPERIENCE.

1. It is the best security against the allurements and troubles of the world. A heart earnestly pursuing God has no leisure to gaze on the seductive charms of temporal good, and no disposition to pierce itself with the thorns of worldly solicitude.

2. It renders every duty delightful. In this state nothing is done through custom, formality, or any other inferior motive — but every duty is performed with the highest views.

3. It prepares us for the largest communication. We always receive from God what we earnestly and faithfully seek from Him (Luke 2:9, 10). By this holy fervour the soul throws itself open

to receive all the fulness of God — the shoreless, fathomless ocean of good.

4. It advances our sanctification, and consequently qualifies us for glory.

(Sketches of Four Hundred Sermons.)

1. As the centre of my affections. I want to fix, settle my heart, with all its varied sympathies and affections, in Thee. Thou art the original centre of my soul; but I have lost Thee, and now my intense desire is to come back to Thee.

2. As the guide of my life. I want a guide; I have lost my way; the path is intricate, perilous, and very dark.

3. As the companion of my heart. I want a friend, some one who understands me, can sympathize with me, calm my agitated nature. My sense of desolation sinks me like lead, saddens me as a thunder cloud.

II. God is the SUSTAINING POWER of a true life. "Thy right hand upholdeth me."

1. "Thy right hand" in the blessings of material nature.

2. "Thy right hand" in the beneficent influence of Providence.

3. "Thy right hand" in the moral forces of the Gospel. It is God's power alone that can sustain the soul in its strugglings after life.

(Homilist.)

1. A previous acquaintance with Him. Holy affections are not heat without light, but light and heat combined; the mind is both illuminated and sanctified.

2. Ardent and intense desires.

3. Laborious exertion.

4. Perseverance in seeking. His seeming slights shall only increase their importunity.

II. WHY DAVID THUS FOLLOWED HARD AFTER GOD.

1. Guilt and distress followed hard after him.

2. His enemies followed hard after him.

3. He had followed hard after other things to no purpose.

4. We may add, the powerful attractives of divine grace. The reason why David followed after God was, that goodness and mercy followed after him.

(B. Beddome, M. A.)

1. The inclination of a Christian's heart to God, and his simple propensity towards Him. There are three notions in which we may took upon God, according to either of which the soul of a Christian is inclined and carried after Him. First, as the Author of nature. Secondly, as the Giver of grace. Thirdly, as the Bestower of glory and eternal life. All these three are considerable in God, and in reference to all of them are a Christian's desires after God, and his soul does propend towards him.

2. A Christian's importunity. A good Christian, if he be in some distance and separation from God for a time, yet cannot long be content to be so. This may be made good unto us according to a twofold explication; whether ye take it of a distance and separation in regard of spirit, a state of spiritual desertion; or whether ye take it of a distance and separation in regard of the means; a deprivation of the public ordinances and ministerial dispensations. A good Christian cannot long content himself in either of these estrangements from God; but while it is thus with him, his soul does follow hard after him. Let us therefore so carry ourselves that we may not provoke God to deal thus with as. It is a great deal better for us, and more kindly, and more to be wished for, that our desires should be carried after these things for the excellency which is in the things themselves, and our own closing with them, than from want and deprival of them. For which cause it concerns us to prevent God, that He may not be forced to deal so with us.

3. A Christian's adherence, "My soul cleaveth to Thee"; so some translations render it; and indeed it is most agreeable to the original text, which signifies to adhere (Genesis 2:24; Proverbs 18:24). This cleaving implies three things: union as the foundation of it; fastening as the progress of it; perseverance as the accomplishment. Now, to quicken us so much the more to the practice of this present duty, which is here in David's example commended to our imitation, let us further consider this with ourselves, that there is nothing else which is, indeed, fitting for our souls to cleave unto but God alone.

II. GOD'S CARRIAGE TO HIM. "Thy right hand," etc.

1. By the right hand of God, we are in one word to understand, His strengthening and confirming grace; which is called His right hand, in regard of the powerfulness of it, and dexterity for the preserving of His people. This is that which (as David here signifies) is extended and stretched forth to this purpose, as to himself, so to all other Christians, "who are kept by the power of God, through faith unto salvation" (1 Peter 1:5). This upholding of God's right hand, thus explained, is often mentioned to us in Scripture (Psalm 138:7; Psalm 139:10; Song of Solomon 2:6). And many such places as these, all coming to this purpose, to show unto us God's almighty power and grace in the supportment of His servants. This is seen, and does discover itself especially in two particulars.(1) As to matter of sin, upholds me that I fall not into that.(2) As to matter of affliction, upholds me that I sink not under that.

2. But why is the power of God in His stablishing and assisting grace expressed by the name of His "right hand," here and in other places? We may conceive for three reasons especially.(1) As it is a hand of strength, the right hand is such, it has more strength than the other hand has. And so is it with the grace of God. "The right hand of the Lord hath the pre-eminence," as we find it twice there repeated (Psalm 118:15, 16); hence, also, called a right hand of power in others (Matthew 26:64; and Mark 14:62), etc.(2) As it is a hand of readiness, it is more expedite and ready to be used than the other is, and therefore we express all expediteness by a word taken from hence, which we call dexterity. So is God's grace where it puts forth itself, it is very ready and expediting, and He Himself is ready presently to use it upon any occasion, for the good of His servants.(3) As an hand of success. It is the right hand so, forasmuch as whatever it takes in hand prospers to it, and does infallibly obtain its effect.

(T. Horton, D. D.)

1. Begins in reconciliation.

2. Goes along the way of God's commandments.

3. Ends in everlasting life, through Jesus Christ our Lord.

II. THE UPHOLDING OF THE SOUL IN FOLLOWING HARD AFTER GOD IN THE COURSE OF PIETY.

1. The dominion of grace in the soul is maintained. Upheld by almighty strength, it lives and reigns.

2. The dominion of grace in the soul is extended. Under this influence faith increases, hope expands, holiness brightens, and the cross becomes light and easy.

3. The purposes of the heart under the dominion of grace to follow hard after God in the course of piety are accomplished by His upholding the soul with His right hand.

III. THE RIGHT HAND WITH WHICH DAVID BELIEVED HIMSELF TO BE UPHELD.

1. His power. Upheld by this attribute which is omnipotent, no weight can crush, no calamity can overwhelm, and no enemy can break the purposes of the pious heart, and turn it off the way of God's commandments. What can He not do? what will He not do? what is He not ready to do for those who are upright before Him, and keep the way of His testimonies?

2. His mercy. In the upholding of power, mercy shines; and in the upholding of mercy, power exerts itself gloriously. What upheld you when your foot slipped? was it not mercy? What kept you out of the gulf of despondency? was it not mercy? What succoured you in the hour of temptation? was it not mercy? What strengthened you under burthens and vexations? was it not mercy?Conclusion.

1. In the practice of unfeigned and lively piety there is reward.

2. Pious souls are upheld in their course.

3. Pious souls are sensible of their being upheld by the right hand of power and mercy.

4. Pious souls acknowledge their upholding by the right hand of the Lord to His praise

(A. Shanks.).

I. PIOUSLY DREADED. David prays against it. He prays for his own protection. Self-preservation is a natural instinct, and it is right that it should have a religious expression.

II. CHARACTERISTICALLY WORKING. How does enmity work generally?

1. Clandestinely (ver. 2). Enmity in the heart, like poison in the serpent, has within it the instinct of cunning.

2. Slanderously (vers. 3, 4). "Slander, whose edge," says Shakespeare, "is sharper than a sword." It strikes at the reputation of the foe, and reputation is as dear as life.

3. Plottingly (ver. 5). It lays traps and snares for the foe everywhere — snares by which a man may lose his commercial credit, his domestic peace, his social reputation.

4. Diligently (ver. 6). Enmity is not dormant or lazy, nor a spasmodic agent, it is systematically and persistently active: it pursues its victim, tracks him until it finds him out, however labyrinthian the course.

III. DIVINELY THWARTED. "God shall shoot at them with an arrow."

1. Unawares (ver. 7). Divine judgment will Strike at the malignant man when he least expects it.

2. By its own agency (ver. 8). The malicious man must destroy himself. This is God's law (Job 5:12, 13).

3. in such a way as shall make an impression upon all (vers. 9, 10). What David here predicates of his enemies applies to all malignant men. Divine retribution will overtake them; they shall be baffled, thwarted, confounded, ruined,

(Homilist.)

     1270   right hand of God

Psalm 63:1-8

     5832   desire
     8618   prayerfulness

1877-1879. "They Helped Every one his Neighbour" --Miss Child, a Fellow-Labourer --The Work in Ratcliff Highway --Strangers' Rest for Sailors --"Welcome Home" --"Bridge of Hope" --Miss
"They helped every one his neighbour"--Miss Child, a fellow-labourer --The work in Ratcliff Highway--Strangers' Rest for Sailors--"Welcome Home"--"Bridge of Hope"--Miss Macpherson's twenty-first voyage to Canada--Explosion on board the "Sardinian"--Child life in the Galt Home--The Galt Home now devoted to children from London, Knowlton to those from Liverpool, and Marchmont to Scottish Emigrants. "They helped every one his neighbour, and every one said to his brother, Be of good courage" (margin, …
Clara M. S. Lowe—God's Answers

Whether Oaths are Desirable and to be Used Frequently as Something Useful and Good?
Objection 1: It would seem that oaths are desirable and to be used frequently as something useful and good. Just as a vow is an act of religion, so is an oath. Now it is commendable and more meritorious to do a thing by vow, because a vow is an act of religion, as stated above ([3078]Q[88], A[5]). Therefore for the same reason, to do or say a thing with an oath is more commendable, and consequently oaths are desirable as being good essentially. Objection 2: Further, Jerome, commenting on Mat. 5:34, …
Saint Thomas Aquinas—Summa Theologica

Out of the Deep of Death.
My heart is disquieted within me, and the fear of death has fallen upon me.--Ps. iv. 4. My flesh and my heart faileth, but God is the strength of my heart.--Ps. lxiii. 25. Yea though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.--Ps. xxiii. 4. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.--Ps. cxvi. 8. What will become of us after we die? What will the next world be like? What is heaven like? Shall I be able …
Charles Kingsley—Out of the Deep

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Joint Heirs and their Divine Portion
I would invite you, my brethren in Christ Jesus, this morning, to do three things; first, let us consider the terms of the will--"joint heirs with Christ;" secondly, let us go forth and view the estates--what it is of which we are joint heirs; and when we have done so, let us proceed at once to administer, for God hath made his children administrators as web as heirs. I. First, then, there is A LEGAL TERM IN THE WILL UPON WHICH THE WHOLE MATTER WILL HINGE. We are called "joint heirs with Christ"--what …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

By all Things' is Meant the Redemptive Attributes and Power of Christ.
Thus, then, we may understand all things to have been delivered to the Saviour, and, if it be necessary to follow up understanding by explanation, that hath been delivered unto Him which He did not previously possess. For He was not man previously, but became man for the sake of saving man. And the Word was not in the beginning flesh, but has been made flesh subsequently (cf. Joh. i. 1 sqq.), in which Flesh, as the Apostle says, He reconciled the enmity which was against us (Col. i. 20, ii. 14, Eph. …
Athanasius—Select Works and Letters or Athanasius

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple …
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

The Secret Walk with God (ii).
He that would to others give Let him take from Jesus still; They who deepest in Him live Flow furthest at His will. I resume the rich subject of Secret Devotion, Secret Communion with God. Not that I wish to enter in detail on either the theory or the practice of prayer in secret; as I have attempted to do already in a little book which I may venture here to mention, Secret Prayer. My aim at present, as I talk to my younger Brethren in the Ministry, is far rather to lay all possible stress on …
Handley C. G. Moule—To My Younger Brethren

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

The Marks of the New Birth
"So is every one that is born of the Spirit." John 3:8. 1. How is every one that is "born of the Spirit," -- that is, born again, -- born of God? What is meant by the being born again, the being born of God, or being born of the Spirit? What is implied in the being a son or a child of God, or having the Spirit of adoption? That these privileges, by the free mercy of God, are ordinarily annexed to baptism (which is thence termed by our Lord in a preceding verse, the being "born of water and of the …
John Wesley—Sermons on Several Occasions

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament