Monthly Archives: August 2018

In Jehovah God WE Trust

Category : General

Psalm 56: 4 (KJV)
4In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

The meaning of this seems to be, “In reference to God – or, in my trust on God – I will especially have respect to his “word” – his gracious promise; I will make that the special object of my praise.

Here he grows more courageous in the exercise of hope, as generally happens with the people of God. They find it difficult at first to reach this exercise. It is only after a severe struggle that they rise to it, but the effort being once made, they emerge from their fears into the fullness of confidence, and are prepared to grapple with the most formidable enemies. It is noted that “To praise”, is here synonymous with glorying or boasting. He was now in possession of a triumphant confidence, and rejoiced in the certainty of hope.

It has also been noted that the ground of his joy is said to be the divine word; and this implies, that however much he might seem to be forsaken and abandoned by God, he satisfied himself by reflecting on the truthfulness of his promises. He would glory in God notwithstanding, and although there should be no outward appearance of help, or it should even be sensibly withdrawn, he would rest contented with the simple security of his word.

The declaration is one that deserves our notice. How prone are we to fret and to murmur when it has not pleased God immediately to grant us our requests! Our discontent may not be openly expressed, but it is inwardly felt, when we are left in this manner to depend upon his naked promises. It was no small attainment in David, that he could thus proceed to praise the Lord, in the midst of dangers, and with no other ground of support but the word of God. What is more obvious than that, God is able to protect us from the hand of men, that his power to defend is immensely greater than their power to injure?

This may be true, but we all know too well how much of that perverse unbelief there is in our hearts, which leads us to rate the ability of God below that of the creature. As pointed out, there is no small proof, therefore, of the faith of David, that he could despise the threatening of his enemies. And it would be well if all the saints of God were impressed with such a sense of His superiority to their adversaries as would lead them to show a similar contempt of danger. When assailed by these, it should never escape their recollection, that the contest is in reality between their enemies and God, and that it were blasphemous in this case to doubt the issue. The great object which these have in view is to shake our faith in the promised help of the Lord; and we are chargeable with limiting his power, unless we realize Him standing at our right hand, able with one movement of His finger, or one breath of His mouth, to dissipate their hosts, and confound their infatuated machinations.

The idea is, that he would “always” find in God that which was the ground or foundation for praise; and that that which called for special praise in meditating on the divine character, was the word or promise which God had made to His people. In dwelling in my own mind on the divine perfections; in finding there, materials for praise, as an encouragement to me. I will be thankful that He “has” spoken, and that He has given me assurances on which I may rely in the times of danger.”

Have a great and Christ centered day!

Pastor C

Blinded By Sin

Category : General

Psalm 78: 10 (KJV)
10They kept not the covenant of God, and refused to walk in his law.

“They kept not the covenant of God.” Here we find a sad but important condition of God conclusion of His people. It was explained saying,This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father.” He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God.

Isn’t that a lot like the people of the Lord today? How many times has God come through for us? How many times has He moved mountains, parted the waters in your life? How many times has He lifted the veil of affliction and suffering in our life and allowed the light of His glory to brighten the day for us? How many times has He spoken peace to our storm? How many times has He met the need, done the impossible, and proven Himself to be God for us? And, how many times have we forgotten all about what He did yesterday when the trial of today pops up? Instead of trusting God and living by faith, we worry and we fret. I want to tell you now, that we have a God in Whom we can trust, without reservation and without fear. Let us resolve to be like Jesus challenged Thomas to be, “Not faithless, but believing.” (John 20:27)

Have a great and Christ centered day!

Pastor C

God Always Deliver

Category : General

Exodus 14: 14 (KJV)

14 The Lord shall fight for you, and ye shall hold your peace.


Did you ever reflect on the thought that you are responsible for what you remember, and for how you remember it, and that you are bound to train and educate your memory, not merely in the sense of cultivating it as a means of carrying intellectual treasures, but for religious purposes as well?


It is noted that never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea. By commanding the wind of the heavens, and the waves of the sea, and employing them against their enemies, and on their behalf; they being unarmed, and so not in a condition to fight for themselves, as well as they had no heart or spirit for it: You shall have no part in the honor of the day; you shall contribute nothing to the victory, neither by your words nor by your deeds; for this Hebrew word signifies a cessation not only from speech, but from action too, as 2 Samuel 19:11 Psalms 83:1 Isaiah 42:1415. God alone shall bring you off, and defeat your foes.


Here he told them be still, and quiet, and easy in your minds, and forbear saying or doing anything; “be silent”; and neither express the fear and distress of their minds, by any mournful sounds, nor their joy of faith by shouts and huzzas. And even as they could not draw a sword, they were not so much as to blow a trumpet, and break a pitcher, and cry the sword of the Lord, and of Israel as they after did on another occasion, at least their posterity. He wanted them to see and know that their unbelieving fears and clamors shall be confounded, and they shall see that by might none shall be able to prevail against the Lord, and that the feeblest shall take the prey when the power of Jehovah is exerted!


We should take note because we can see His presence more clearly when we look back over a long-connected stretch of days, and when the excitement of feeling the agony or rapture have passed, than we could whilst they were hot, and life was all hurry and bustle. The meanness are hidden, the narrow places are invisible, all the pain and suffering is quieted, and we are able to behold more truly than when we were in the midst of them, the bearing, the purpose, and the blessedness alike of our sorrows and of our joys.


The one thing that all parts of our nature need is God, and that is as true about our power of remembrance as it is about any other part of our being. As it is rendered, Adonai will do battle for you. Just calm yourselves down! The one thing which will consecrate our memory, deliver it from its errors and abuses, raise it to its highest and noblest power, is that it should be in touch with God, and that the past should be regarded by each of us as it is, in deed and in truth, one long record of what God has done for us. We must remember our God always deliver, however, it may or may not be in the way we thought or wished but be advised, He always deliver!


Have a great and Christ centered day!


Pastor C

Our Hope is IN Christ

Category : General

Psa.78: 7 (KJV)

7That they might set their hope in God, and not forget the works of God, but keep his commandments.


In its original application this verse is simply a statement of God’s purpose in giving to Israel the Law, and such a history of deliverance. The intention was that all future generations might remember what He had done, and be encouraged by the remembrance to hope in Him for the future; and by both memory and hope, be impelled to the discharge of present duty. That they (Israel) might place confidence in God; that they might maintain their allegiance to him.


We are to understand that the object was to give such exhibitions of His character and government as to inspire just confidence in Him, or to lead people to trust in Him; and not to trust in idols and false gods. All the laws which God has ordained are such as are suited to inspire confidence in Him as a just and righteous ruler; and all His dealings with mankind, when they are properly – that is, “really” – understood, will be found to be adapted to the same end.


“And not forget the works of God” – His doings. The word here does not refer to his “works” considered as the works of creation, or the material universe, but to his acts – to what He has done in administering His government over mankind. Also, as to that which the Gospel declares; not only the miracles of Christ recorded by the evangelists, but the works of grace, redemption, and salvation; the remembrance of which is kept up by the ministry of the word, and the administration of ordinances


“But keep his commandmentsThat by contemplating His doings, by understanding the design of His administration, they might be led to keep His commandments. The purpose was that they might see such wisdom, justice, equity, and goodness in his administration, that they would be led to keep laws so suited to promote the welfare of mankind. If people saw all the reasons of the divine dealings, or fully understood them, nothing more would be necessary to secure universal confidence in God and in his government. the commandments of Christ, and which are peculiar to the Gospel dispensation; and are to be kept in faith, from a principle of love, through the grace and strength of Christ, and to the glory of God by him


Therefore, we see here and are made to understand in whom and where to put our trust and most definitely it is not in the creature, nor in any creature enjoyment; (Job 31:24), the Lord is the only proper object of hope and confidence; Christ, who is truly God, is the hope of his people, and in him they place it, as they have great reason to do; since with him there is mercy, the mercy of God is proclaimed in him; and with him there is redemption, which includes the blessings of peace, pardon, and righteousness; and a plenteous one, a redemption from all sin; and it is the Gospel which points out these things in Christ, and encourages a firm and settled hope and trust in him: and this shows that that is meant by the law and testimony; since the law of Moses gives no encouragement to hope in God; it convinces of sin, but does not direct to a Savior, and so leaves without hope; it works wrath, terror, and despair; it is in the Gospel only Christ is set before men, as the object of hope to lay hold on, and which is as an anchor sure and steadfast, where they may securely place it.


Have a great and God filled day!


Pastor C

Cannot hide from God

Category : General


Isa.29: 15 (KJV)

15 Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us?


It has been noted the political strategists seem to be particularly in view but all manner or life is applicable. They tried to hide their plans from the Lord so they could be their own masters, as they thought, to live as they pleased rather than as He instructed them. Previously King Ahaz had tried to hide his appeal to Assyria for help (ch7).


The words sound like an echo of Isaiah 5:8; 11; 18, and show that Isaiah had not lost the power of adding to that catalogue of woes. The sins of which he speaks here may have been either the dark sensualities which lay beneath the surface of religion, or, more probably, their clandestine intrigues with this or that foreign power—Egypt, Ethiopia, Babylon—against the Assyrian invader, instead of trusting in the Lord of hosts. Moreover, in the dark night, as if the darkness could conceal them from the all seeing eye of God; such works are truly works of darkness, but cannot be hid, though they flatter themselves they will: and they say, Who seeth us? and who knoweth us? As no man, they imagined, did, so not God himself; into such atheism do wicked men sink, when desirous of bringing their schemes into execution, they have taken great pains to form; and which they please themselves are so deeply laid, as that they cannot fail of succeeding; but hear what follows Isaiah 29:16.


That is, those who attempt to conceal their “real” intentions under a plausible exterior, and correct outward deportment. This is most strikingly descriptive of the character of a hypocrite who seeks to conceal his plans and his purposes from the eyes of people and of God. His external conduct is fair; his observance of the duties of religion exemplary; his attendance on the means of grace and the worship of God regular; his professions loud and constant, but the whole design is to “conceal” his real sentiments, and to accomplish some sinister and wicked purpose by it. This proves that the design of the hypocrite is not always to attempt to deceive his fellowmen, but that he also aims to deceive God.


Moreover, it is seen in the which they consulted against Christ, to take away His life, to persecute His apostles, and hinder the spread of His Gospel; which though they consulted in private, and formed deep schemes, imagining they were not observed by the Lord, yet he that sits in the heaven saw them, and laughed at their vain imaginations, Psalm 2:1,


At the present day this wickedness has been abundantly manifested, and especially since the gospel was revealed. However, now under religion men found it easy to transact with God, because the Prince of the world had contrived a god who changed himself so as to suit the disposition of every individual. Every person had a different method of washing away his sins, and many kinds of worship for appeasing his deity. Consequently, none ought to wonder that wickedness was not seen at that time, for it was concealed by coverings of that sort; and when these had been taken away, men declared openly what they had formerly been. Yet not less common in our age is the disease which Isaiah bewailed in his nation; for men think that they can conceal themselves from God, when they have interposed their ingenious contrivances, as if “all things were not naked and open to his eyes,” (Hebrews 4:13,) or as if any man could deceive or be concealed from him. It is important that we know and understand that God sees everything and everyone. No one or thing is hid from Him 



Have a great and godly day!


Pastor C


Category : General

Hebrews 10: 38 (KJV)

38 but if any man draw back, my soul shall have no pleasure in him.


It is said, “to make an individual an apostate, it is not necessary that they should solemnly renounce their baptism and declare Christianity to be false. There are several other ways whereby you may bring yourself under this guilt; as by a silent quitting of ones’ religion, and withdrawing yourself from the communion of all that profess it; by denying an essential doctrine of Christianity; by undermining the great design of it, by teaching doctrines which directly tend to encourage men in impenitence, and a wicked course of life.”


The writer has retained the general sense of the passage, and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the divine displeasure. He will be a man exposed to the divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. 


This also is a quotation from Habakkuk 2:4. It is noted that the expression “to draw back,” must certainly be understood a total and final apostasy, as is evident from Heb.10:39. Some who once were accounted disciples of Christ have drawn back into open profanity and infidelity (2 Peter 2:20-21). Persons of this character, who have stifled conviction, and hold the truth in unrighteousness, become generally the most hardened and daring in wickedness. Common restraints are removed–the voice of conscience is silenced–the Spirit of God ceases to strive, and they are given over to a reprobate mind–to fill up the measure of their iniquities, and at last to perish in unbelief. While others who apostatize from Christ fall into gross and dangerous errors 2 Timothy 2:17-18). 


I add there is still a more secret and disguised kind of apostasy, which is not on that account the less ruinous; I mean when persons who have once had a profession of religion become careless, lose all zeal about the things of God and eternity, and discover a proportionable eagerness in worldly pursuits. This is a way of apostatizing from Christ is more dangerous, because it is the least apt to be perceived. The decay is so gradual and insensible. They have changed their views, their manners, their company. Perhaps some alteration in their outward circumstances has produced these unhappy effects. Raised from a state of dependence to wealth, their minds have been intoxicated with worldly prosperity; and by a strange kind of infatuation. Or, perhaps, without any visible cause, their profession of religion has gradually declined, and their devotion to the service of their God and Savior proved as the morning cloud and early dew, which soon pass away. After maintaining for a while an appearance of serious godliness, they have gradually sunk into sloth, possibly into bad habits, which deaden every religious feeling.


Warnings such as this would not be contained in Scripture, were there no danger of our drawing back, and thereby losing that “life” in God’s presence which faith secures to us. Faith is the tenure upon which this Divine life is continued to us. It is by faith the Christian lives, but if he draws back he dies; his faith profits him nothing; or rather, his drawing back to sin is a reversing of his faith; after which God has no pleasure in him. And yet, clearly as this is stated in Scripture, men in all ages have fancied that they might sin grievously, yet maintain their Christian hope.


We need to allow gratitude to the Redeemer for the blessings we have received constrain us to cleave to Him with our whole heart. We also need to purpose in our hearts to give of our best to His service and to do our best to cleave steadfastly to Christ. We must have a solid sense and real piety, instead of being incompatible with the things of God and find ourselves united to the world. And let the dreadful doom of apostates deter us from the aggravated sin of drawing back from Christ.



Have a great and godly day!


Pastor C

Faith Tested

Category : General

Hebrews 10: 38 (KJV)

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.


 But the just by faith, i.e. he who is justified by faith, shall live – shall be preserved when this overflowing scourge shall come. These words are used four times (Habakkuk 2:4; Romans 1:17; Galatians 3:11, and here). In the Epistles to the Romans and Galatians they respect justification, Paul making use of them to prove that we are justified by faith. In Habakkuk 2:4, and the text, they respect our conversation, and hold forth what should support a righteous man in all dangers and necessities.


Faith consists of two parts: Belief, which accepts certain declarations as true, and trust in the person about whom those declarations are made. Neither will do without the other. On the one hand, we cannot trust a person without knowing something about him; on the other hand, your knowledge will not help you unless it leads to trust. We have faith, which is a Divine practical assent unto the saving truths of the gospel, and a reliance upon the promises of God. Anything which comes in the way of our faith we should strive against, while the promotion of our faith should be our first endeavor.


This declaration is connected with the faith of the justified person. Luther at one period suffered so much from a sense of sin, that his health rapidly gave way. An old monk entered his cell and spoke kindly. He knew little but his creed, which contained something that gave him comfort, and he said in his simplicity, “I believe in the forgiveness of sins.” Luther repeated, “I believe in the forgiveness of sins.” “Ah!” said the monk, “you must not only believe that David’s or Peter’s sins are forgiven–the devils believe that. The commandment of God is, that we believe our own sins forgiven. Hear what the Holy Ghost says: ‘Thy sins are forgiven thee.’” He renounced the thought of meriting salvation and trusted with confidence in God’s grace in Christ Jesus.


If faith be the ground of holiness we may hence learn the reason of the general prevalence of iniquity in the world; which is a want of faith or want of attention to the objects of it. The meaning in the connection in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by “continued confidence” in God. They should pass their lives not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the writer is here saying. He is exhorting the Christians whom he addressed, to perseverance in their religion even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just, that is, all the pious, ought to live in the constant exercise of “faith in God.” They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and He would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.


Have a great and godly day!


Pastor C

Changed By God

Category : General

Colossians 1: 13 (KJV)

13Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.


In these words, the apostle declares how God makes his children and people meet for the inheritance of heaven and eternal glory, namely, by bringing them out of that dark state of heathenism, sin and misery, in which they lay, and translating them into a state of grace, called here the kingdom of God’s dear Son.


It is noted and we must confirm, every person is under the power of darkness, nay, of the devil, Acts 26:18; as the malefactor that goes bound and pinioned up the ladder is under the power of the executioner. Imagine a man driven out of the light by devils, where he should see nothing but his tormentors, and that he were made to stand upon snares and gins with iron teeth ready to strike up and grind him to pieces, and that he had gall poured down to his belly, and an instrument raking in his bowels, and the pains of a travailing woman upon him, and a hideous noise of horror in his ears, and a great giant with a spear running upon his neck, and a flame burning upon him round about. Alas, alas, this is the state of every one that is out of Christ.


All Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.


When God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, as it is said in Isaiah 60:2 –Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise upon thee, and his glory shall be seen upon thee. The deliverance itself, and the manner of the deliverance; he hath rescued us by a strong hand, as the word imports, as Lot was delivered out of Sodom.


We ourselves are called darkness, and afterwards the whole world, and Satan, the Prince of darkness, under whose tyranny we are held captive, until we are set free by Christ’s hand. From this we may gather that the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light. No change, therefore, in a man‘s life is so important as this; and no words can suitably express the gratitude which they should feel who are thus transferred from the empire of darkness to that of light.


Have a great and godly day!


Pastor C

Finishing Well

Category : General

Ezekiel 18: 24 (KJV)

24But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.


It is said, “‘Presumption and desperation’ are two dangerous maladies, not more opposite one to the other, than to the health of the soul; presumption over-prized God’s mercy, and undervalues our sins; and on the contrary, desperation over-prized our sins, and undervalues God’s mercy. Both are most injurious to God; the one derogates from His mercy, the other from His justice, both band against hearty and speedy repentance; the one opposing it as needless, the other as bootless Presumption saith, thou mayest repent at leisure, gather the buds of sinful pleasures before they wither, repentance is not yet seasonable; desperation saith, the root of faith is withered, it is now too late to repent.”


The words divide themselves into (first) a supposition, when, or, if the righteous forsake; secondly, an inference, his former righteousness shall not be remembered, etc. The supposition is dangerous, the inference is pernicious.


This is to be understood, not of a truly righteous man; for no man can be so denominated from his own righteousness; but from the righteousness and obedience of Christ; and such a man cannot turn from his righteousness; for that is the righteousness of God, and can never be lost; and is an everlasting one, and will always endure; and with which eternal life is inseparably connected. However, this is to be interpreted of one that is reckoned so from his own righteousness, what he himself has done, and not from another, from the righteousness of Christ, which he has wrought out; he is one that is righteous in his own esteem, and in the account of others; who is outwardly righteous before men; who trusts in himself that he is righteous, and trusts to his own righteousness (Ezekiel 33:13); whose righteousness is not an evangelical one, but either a ceremonial righteousness, or at most a mere moral one, consisting of some negative holiness, and a few moral performances, as appears from Ezekiel 18:5; and from such a righteousness as this a man may turn, commit iniquity, sin and die; (2 Peter 2:20); and is no proof or instance of the apostasy of real saints, true believers, or truly righteous men; besides, this man is represented as a transgressor, or “prevaricator”, as the word signifies; a hypocrite, a man destitute of the truth of grace, and of true righteousness.


It is very important to understand that God has no pleasure in the death of anyone. But if a righteous man turns away from his righteous living and takes up the way of wickedness, following in the abomination of flagrant disobedience of God’s laws, as illustrated in Ezekiel 18:10-12, his past righteousness will not save him. It is not sufficient to begin well unless we proceed: fair beginnings without progress come to nothing. Consider the arguments which lie here in the text, to keep you from falling off, and encourage you to persevere in God.


Have a great and godly day!


Pastor C

Our TRUE Nature

Category : General

Ps.92: 6 (KJV)

6A brutish man knoweth not; neither doth a fool understand this.



It is said, “Training may produce a great change in animals; education may turn the stolid rustic into an intelligent, cultured scholar; but there is something greater than any advantage which education may confer–that is, the capacity of union and communion with God of lifting up the soul to the Most High.”


In this psalm we have a contrast between the animal and the spiritual life, the latter exulting in God, uttering His praise, receiving His thoughts, studying His works; the former cleaving to the earth, wallowing in the dust, with no ambition that soars higher than the husks which it eats, or the roof of the sty which it occupies. “A brutish man.” It is originally a compound expression–“a brute-man.” It is a degrading epithet, and it is employed in common daily life.


This is a sad picture and commentary that depicts man void of understanding (spiritually and physically) because the loving-kindness of the Lord, and his faithfulness, nor how to show them forth, nor his great works and deep thoughts, he does not know. Let us remember man was made originally far above the brute creatures, and had them all under his dominion; but, sinning, became like the beasts that perish; and is in Scripture often compared to one or other of them, as the horse, cattle, ass, wolves, mule (Ps.49: 20, 73: 22; Acts 20: 29; 2 Pt.2: 12-15; Jude 20). A brutish man is one that only knows things naturally, as brute beasts do, and in which also he corrupts himself. He is governed by sense, and not by reason, and much less by faith, which he has not. He is one that indulges his sensual appetite, whose god is his belly, and minds nothing but earth and earthly things; and, though he has an immortal soul, has no more care of it, and concern about it, than a beast that has none. He lives like one, without fear or shame; and in some things acts below them, and at last dies, as they do, without any thought of, or regard unto, a future state


Man is considered to be like the brute beast when he is ruled by appetite, not by conscience. A man will sometimes attempt to justify his avarice, his pride, his vindictiveness, his sensuality by saying that he is only following the lead of passions which God has implanted in him. In essence he is saying that the light which “leads astray is light from heaven,” that God has created the appetite in his nature. Yes, but God never intended it to rule or lead. He intended it to serve, to be under the control of reason and conscience and religious principle. Man is also considered to be like the brute beast when he eats and drinks, labor and does not worship. We see and know that an individual who is bent on acquiring wealth, who sacrifices everything on the altar of Mammon. He is shrewd, quick to take advantage of the favorable breeze, successful, makes his “pile,” as they say to get and gather all they can. However, they are working blindly? Yes, blindly; the reason being, he has never discerned the meaning of what he is doing, he has never appraised the course at its right value, never estimated its bearing, its consequences to his moral nature; he is like a mole, scratching and burrowing in the dust, with no eye for the broad universe, and the light of God that floods it. And there is no thought of the future. He degrades himself to an equality with the brute, forgetting that while the beast “goes downwards to the earth,” the spirit of man “goeth upward,” and that man shall receive in another state “according to that he hath done in the body, whether it be good or bad.”


This is added with propriety, to let us know that the fault lies with ourselves, in not praising the Divine God and His judgments as we ought. For although the Psalmist had spoken of them as deep and mysterious, he here informs us that they would be discerned without difficulty, were it not for our stupidity and indifference. In short, the Psalmist vindicates the incomprehensible wisdom of God from that contempt which proud men have often cast upon it, charging them with folly and madness in acting such a part; and he would arouse us from that insensibility which is too prevalent, to a due and serious consideration of the mysterious works of God. This is our true nature without God.



Have a great and godly day!


Pastor C