Mordecai the son of Jair

Mordecai – the son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he "had been carried away with the captivity."

He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king’s harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who "sat in the king’s gate" (Est 2:21). While holding this office, he discovered a plot of the eunuchs to put the king to death, which, by his vigilance, was defeated. His services to the king in this matter were duly recorded in the royal chronicles.

Haman (q.v.) the Agagite had been raised to the highest position at court. Mordecai refused to bow down before him; and Haman, being stung to the quick by the conduct of Mordecai, resolved to accomplish his death in a wholesale destruction of the Jewish exiles throughout the Persian empire (Est 3:8-15). Tidings of this cruel scheme soon reached the ears of Mordecai, who communicated with Queen Esther regarding it, and by her wise and bold intervention the scheme was frustrated. The Jews were delivered from destruction, Mordecai was raised to a high rank, and Haman was executed on the gallows he had by anticipation erected for Mordecai (6:2-7:10). In memory of the signal deliverance thus wrought for them, the Jews to this day celebrate the feast (9:26-32) of Purim.

Mordecai the son of Jair

Esther the queen of Ahasuerus

Esther the queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas’sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Est 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at "Shushan in the palace." Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (Est 7); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (479 B.C.).

Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king’s favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since ‘she obtained favour in the sight of all them that looked upon her’ (Est 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."

Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king’s favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since ‘she obtained favour in the sight of all them that looked upon her’ (Est 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."

Esther the queen of Ahasuerus

Apostle

Apostle — a person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he intrusted the organi ation of his church and the dissemination of his gospel, "the twelve," as they are called (Matt 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matt 10:2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists, however, perfectly coincide.

Our Lord gave them the "keys of the kingdom," and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16,17,26; 15:26,27; 16:7-15). To them, as representing his church, he gave the commission to "preach the gospel to every creature" (Matt 28:18-20). After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Cor 2:16,7,10,13; 2 Cor 5:20; 1 Cor 11:2). Judas Iscariot, one of "the twelve," fell by transgression, and Matthias was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Tim 1:12; 2:7; 2 Tim 1:11).

Luke has given some account of Peter, John, and the two Jameses (Acts 12:2,17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve. After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, "the apostle of the uncircumcision," usually travelled as a missionary among the Gentiles (Gal 2:8). It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21,22; 1 Cor 9:1; Acts 22:14,15). (2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal 1:1). (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess 2:13).

(4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor 12:8-11). The apostles therefore could have had no successors. They are the only authoritative teachers of the Christian doctrines. The office of an apostle ceased with its first holders.

In 2 Cor 8:23 and Phil 2:25 the word "messenger" is the rendering of the same Greek word, elsewhere rendered "apostle."

Apostle

Who is Angel?

Angel- a word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam 11:3; Luke 7:24; 9:52), of prophets (Isa 42:19; Hag 1:13), of priests (Mal 2:7), and ministers of the New Testament (Rev 1:20).

It is also applied to such impersonal agents as the pestilence (2 Sam 24:16,17; 2 Kings 19:35), the wind (Ps 104:4).

But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen 18:2,22. Comp. 19:1), to Jacob at Peniel (Gen 32:24,30), to Joshua at Gilgal (Josh 5:13,15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God.

(1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen 16:7,10,11; Judg 13:1-21; Matt 28:2-5; Heb 1:4, etc.

These superior beings are very numerous. "Thousand thousands," etc. (Dan 7:10; Matt 26:53; Luke 2:13; Heb 12:22,23). They are also spoken of as of different ranks in dignity and power ( ech 1:9,11; Dan 10:13; 12:1; 1 Thess 4:16; Jude 9; Eph 1:21; Col 1:16).

(2.) As to their nature, they are spirits (Heb 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen 18:2; 19:1,10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt 24:36; 1 Peter 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt 25:41; Rev 12:7,9), and that they are "reserved unto judgement" (2 Peter 2:4). When the manna is called "angels’ food," this is merely to denote its excellence (Ps 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess 1:7; Ps 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col 2:18; Rev 19:10).

(3.) Their functions are manifold. (a) In the widest sense they are agents of God’s providence (Ex 12:23; Ps 104:4; Heb 11:28; 1 Cor 10:10; 2 Sam 24:16; 1 Chron 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God’s agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen 18; 19; 24:7,40; 28:12; 32:1). They appear to rebuke idolatry (Judg 2:1-4), to call Gideon (Judg 6:11,12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; ech 1:1-6:15; Dan 4:13,23; 10:10,13,20,21).

The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt 4:11; Luke 22:43), and declare his resurrection and ascension (Matt 28:2-8; John 20:12,13; Acts 1:10,11). They are now ministering spirits to the people of God (Heb 1:14; Ps 34:7; 91:11; Matt 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt 13:39,41,49; 16:27; 24:31). The passages (Ps 34:7; Matt 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ’s disciples.

Who is Angel?

Amos the Prophet

Amos – borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a "prophet nor a prophet’s son," but "an herdman and a dresser of sycomore trees," R.V. He prophesied in the days of U iah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14,15; ech 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the enith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God’s retributive justice, and to call them to repentance.

The Book of Amos consists of three parts:

(1.) The nations around are summoned to judgment because of their sins (1:1-2:3). He quotes Joel 3:16.

(2.) The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14).

(3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah’s kingdom.

The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a "child of nature." These phrases are peculiar to him: "Cleanness of teeth" [i.e., want of bread] (4:6); "The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He that createth the wind" (4:13). Quoted, Acts 7:42.

Amos the Prophet

Adam the first man whom God created

Adam – red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen 1:27-ch. 5). "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them."

Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die."

The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." He called her Eve, because she was the mother of all living.

Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Gen 3:15), the "first gospel" message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Gen 3). How long they were in Paradise is matter of mere conjecture.

Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam’s sons, vi ., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Gen 5:4). He died aged 930 years.

Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts 17:26. Comp. Rom 5:12; 1 Cor 15:22-49).

Adam the first man whom God created

Absalom father of peace

"Peaceful" David’s son by Maacah (2 Sam 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David’s eldest son, who had basely wronged Absalom’s sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-ha or. David’s other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Sam 3:3; 13:23-38).

David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David’s sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Sam 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Sam 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David’s chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David’s cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence.

Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom’s army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: "O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam 18:33. Comp. Ex 32:32; Rom 9:3).

Absalom’s three sons (2 Sam 14:27; comp. 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah.

Absalom father of peace

Abraham the friend of God

Abraham father of a multitude, son of Terah, named (Gen 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen 12:1,2); whereupon he took his departure, taking his nephew Lot with him, "not knowing whither he went" (Heb 11:8). He trusted implicitly to the guidance of Him who had called him.

Abram now, with a large household of probably a thousand souls, entered on a migratory life, and dwelt in tents. Passing along the valley of the Jabbok, in the land of Canaan, he formed his first encampment at Sichem (Gen 12:6), in the vale or oak-grove of Moreh, between Ebal on the north and Geri im on the south. Here he received the great promise, "I will make of thee a great nation," etc. (Gen 12:2,3,7). This promise comprehended not only temporal but also spiritual blessings. It implied that he was the chosen ancestor of the great Deliverer whose coming had been long ago predicted (Gen 3:15). Soon after this, for some reason not mentioned, he removed his tent to the mountain district between Bethel, then called Lu , and Ai, towns about two miles apart, where he built an altar to "Jehovah." He again moved into the southern tract of Palestine, called by the Hebrews the Negeb; and was at length, on account of a famine, compelled to go down into Egypt. This took place in the time of the Hyksos, a Semitic race which now held the Egyptians in bondage. Here occurred that case of deception on the part of Abram which exposed him to the rebuke of Pharaoh (Gen 12:18). Sarai was restored to him; and Pharaoh loaded him with presents, recommending him to withdraw from the country. He returned to Canaan richer than when he left it, "in cattle, in silver, and in gold" (Gen 12:8; 13:2. Comp. Ps 105:13,14). The whole party then moved northward, and returned to their previous station near Bethel. Here disputes arose between Lot’s shepherds and those of Abram about water and pasturage. Abram generously gave Lot his choice of the pasture-ground. (Comp. 1 Cor 6:7.) He chose the well-watered plain in which Sodom was situated, and removed thither; and thus the uncle and nephew were separated. Immediately after this Abram was cheered by a repetition of the promises already made to him, and then removed to the plain or "oak-grove" of Mamre, which is in Hebron. He finally settled here, pitching his tent under a famous oak or terebinth tree, called "the oak of Mamre" (Gen 13:18). This was his third resting-place in the land.

Some fourteen years before this, while Abram was still in Chaldea, Palestine had been invaded by Chedorlaomer, King of Elam, who brought under tribute to him the five cities in the plain to which Lot had removed. This tribute was felt by the inhabitants of these cities to be a heavy burden, and after twelve years they revolted. This brought upon them the vengeance of Chedorlaomer, who had in league with him four other kings. He ravaged the whole country, plundering the towns, and carrying the inhabitants away as slaves. Among those thus treated was Lot. Hearing of the disaster that had fallen on his nephew, Abram immediately gathered from his own household a band of 318 armed men, and being joined by the Amoritish chiefs Mamre, Aner, and Eshcol, he pursued after Chedorlaomer, and overtook him near the springs of the Jordan. They attacked and routed his army, and pursued it over the range of Anti-Libanus as far as to Hobah, near Damascus, and then returned, bringing back all the spoils that had been carried away. Returning by way of Salem, i.e., Jerusalem, the king of that place, Melchi edek, came forth to meet them with refreshments. To him Abram presented a tenth of the spoils, in recognition of his character as a priest of the most high God (Gen 14:18-20).

In a recently-discovered tablet, dated in the reign of the grandfather of Amraphel (Gen 14:1), one of the witnesses is called "the Amorite, the son of Abiramu," or Abram.

Having returned to his home at Mamre, the promises already made to him by God were repeated and enlarged (Gen 13:14). "The word of the Lord" (an expression occurring here for the first time) "came to him" (15:1). He now understood better the future that lay before the nation that was to spring from him. Sarai, now seventy-five years old, in her impatience, persuaded Abram to take Hagar, her Egyptian maid, as a concubine, intending that whatever child might be born should be reckoned as her own. Ishmael was accordingly thus brought up, and was regarded as the heir of these promises (Gen 16). When Ishmael was thirteen years old, God again revealed yet more explicitly and fully his gracious purpose; and in token of the sure fulfilment of that purpose the patriarch’s name was now changed from Abram to Abraham (Gen 17:4,5), and the rite of circumcision was instituted as a sign of the covenant. It was then announced that the heir to these covenant promises would be the son of Sarai, though she was now ninety years old; and it was directed that his name should be Isaac. At the same time, in commemoration of the promises, Sarai’s name was changed to Sarah. On that memorable day of God’s thus revealing his design, Abraham and his son Ishmael and all the males of his house were circumcised (Gen 17). Three months after this, as Abraham sat in his tent door, he saw three men approaching. They accepted his proffered hospitality, and, seated under an oak-tree, partook of the fare which Abraham and Sarah provided. One of the three visitants was none other than the Lord, and the other two were angels in the guise of men. The Lord renewed on this occasion his promise of a son by Sarah, who was rebuked for her unbelief. Abraham accompanied the three as they proceeded on their journey. The two angels went on toward Sodom; while the Lord tarried behind and talked with Abraham, making known to him the destruction that was about to fall on that guilty city. The patriarch interceded earnestly in behalf of the doomed city. But as not even ten righteous persons were found in it, for whose sake the city would have been spared, the threatened destruction fell upon it; and early next morning Abraham saw the smoke of the fire that consumed it as the "smoke of a furnace" (Gen 19:1-28).

After fifteen years’ residence at Mamre, Abraham moved southward, and pitched his tent among the Philistines, near to Gerar. Here occurred that sad instance of prevarication on his part in his relation to Abimelech the King (Gen 20). (See ABIMELECH.) Soon after this event, the patriarch left the vicinity of Gerar, and moved down the fertile valley about 25 miles to Beer-sheba. It was probably here that Isaac was born, Abraham being now an hundred years old. A feeling of jealousy now arose between Sarah and Hagar, whose son, Ishmael, was no longer to be regarded as Abraham’s heir. Sarah insisted that both Hagar and her son should be sent away. This was done, although it was a hard trial to Abraham (Gen 21:12). (See HAGAR; ISHMAEL.)

At this point there is a blank in the patriarch’s history of perhaps twenty-five years. These years of peace and happiness were spent at Beer-sheba. The next time we see him his faith is put to a severe test by the command that suddenly came to him to go and offer up Isaac, the heir of all the promises, as a sacrifice on one of the mountains of Moriah. His faith stood the test (Heb 11:17-19). He proceeded in a spirit of unhesitating obedience to carry out the command; and when about to slay his son, whom he had laid on the altar, his uplifted hand was arrested by the angel of Jehovah, and a ram, which was entangled in a thicket near at hand, was sei ed and offered in his stead. From this circumstance that place was called Jehovah-jireh, i.e., "The Lord will provide." The promises made to Abraham were again confirmed (and this was the last recorded word of God to the patriarch); and he descended the mount with his son, and returned to his home at Beer-sheba (Gen 22:19), where he resided for some years, and then moved northward to Hebron.

Some years after this Sarah died at Hebron, being 127 years old. Abraham acquired now the needful possession of a burying-place, the cave of Machpelah, by purchase from the owner of it, Ephron the Hittite (Gen 23); and there he buried Sarah. His next care was to provide a wife for Isaac, and for this purpose he sent his steward, Elie er, to Haran (or Charran, Acts 7:2), where his brother Nahor and his family resided (Gen 11:31). The result was that Rebekah, the daughter of Nahor’s son Bethuel, became the wife of Isaac (Gen 24). Abraham then himself took to wife Keturah, who became the mother of six sons, whose descendants were afterwards known as the "children of the east" (Judg 6:3), and later as "Saracens." At length all his wanderings came to an end. At the age of 175 years, 100 years after he had first entered the land of Canaan, he died, and was buried in the old family burying-place at Machpelah (Gen 25:7-10).

The history of Abraham made a wide and deep impression on the ancient world, and references to it are interwoven in the religious traditions of almost all Eastern nations. He is called "the friend of God" (James 2:23), "faithful Abraham" (Gal 3:9), "the father of us all" (Rom 4:16).

Abraham the friend of God

Aaron the first anointed priest

The eldest son of Amram and Jochebed, a daughter of Levi (Ex 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chron 2:10), by whom he had four sons, Nadab and Abihu, Elea ar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the "mouth" or "prophet" of Moses, i.e., was to speak for him, because he was a man of a ready utterance (7:1,2,9,10,19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh.

When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister’s husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (17:8-13).

Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel’s God (Ex 19:24; 24:9-11). While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Ex 32:4; Ps 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deut 9:20).

On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest’s office (Lev 8; 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office.

When Israel had reached Ha eroth, in "the wilderness of Paran," Aaron joined with his sister Miriam in murmuring against Moses, "because of the Ethiopian woman whom he had married," probably after the death of ipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Num 12). Aaron acknowledged his own and his sister’s guilt, and at the intercession of Moses they were forgiven.

Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Num 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron "for the house of Levi" budded, blossomed, and yielded almonds (Num 17:1-10). This rod was afterwards preserved in the tabernacle (Heb 9:4) as a memorial of the divine attestation of his appointment to the priesthood.

Aaron was implicated in the sin of his brother at Meribah (Num 20:8-13), and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, "in the edge of the land of Edom," at the command of God Moses led Aaron and his son Elea ar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Elea ar; and there Aaron died on the top of the mount, being 123 years old (Num 20:23-29. Comp. Deut 10:6; 32:50), and was "gathered unto his people." The people, "even all the house of Israel," mourned for him thirty days. Of Aaron’s sons two survived him, Elea ar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron’s other two sons had been struck dead (Lev 10:1,2) for the daring impiety of offering "strange fire" on the alter of incense.

The Arabs still show with veneration the traditionary site of Aaron’s grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous stories regarding him.

He was the first anointed priest. His descendants, "the house of Aaron," constituted the priesthood in general. In the time of David they were very numerous (1 Chron 12:27). The other branches of the tribe of Levi held subordinate positions in connection with the sacred office. Aaron was a type of Christ in his official character as the high priest. His priesthood was a "shadow of heavenly things," and was intended to lead the people of Israel to look forward to the time when "another priest" would arise "after the order of Melchi edek" (Heb 6:20).

Aaron the first anointed priest

Upon Our Lord's Sermon On The Mount - Discourse 13

"Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity.
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: For it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it." Matt 7:21-27

1. Our Divine Teacher, having declared the whole counsel of God with regard to the way of salvation, and observed the chief hindrances of those who desire to walk therein, now closes the whole with these weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations.

2. For thus saith the Lord, that none may ever conceive there is any other way than this, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity. Therefore, everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it."

3. I design, in the following discourse, First, to consider the case of him who thus builds his house upon the sand: Secondly, to show the wisdom of him who builds upon a rock: And, Thirdly, to conclude with a practical application.

I. 1. And, First, I am to consider the case of him who builds his house upon the sand. It is concerning him our Lord saith, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." And this is a decree which cannot pass; which standeth fast for ever and ever. It therefore imports us, in the highest degree, throughly to understand the force of these words. Now what are we to understand by that expression, "That saith unto me, Lord, Lord?" It undoubtedly means, that thinks of going to heaven by any other way than that which I have now described. It therefore implies (to begin at the lowest point) all good words, all verbal religion. It includes whatever creeds we may rehearse, whatever professions of faith we make, whatever number of prayers we may repeat, whatever thanksgivings we read or say to God. We may speak good of his name, and declare his lovingkindness to the children of men. We may be talking of all his mighty acts, and telling of his salvation from day to day. By comparing spiritual things with spiritual we may show the meaning of the oracles of God. We may explain the mysteries of his kingdom, which have been hid from the beginning of the world. We may speak with the tongue of angels, rather than men, concerning the deep things of God. We may proclaim to sinners, "Behold the Lamb of God, who taketh away the sin of the world!" Yea, we may do this with such a measure of the power of God, and such demonstration of his Spirit, as to save many souls from death, and hide a multitude of sins. And yet it is very possible, all this may be no more than saying, "Lord, Lord." After I have thus successfully preached to others, still I myself may be a castaway. I may, in the hand of God, snatch many souls from hell, and yet drop into it when I have done. I may bring many others to the kingdom of heaven, and yet myself never enter there. Reader, if God hath ever blessed my word to thy soul, pray that he may be merciful to me a sinner!

2. The saying, "Lord, Lord," may, Secondly, imply the doing no harm. We may abstain from every presumptuous sin, from every kind of outward wickedness. We may refrain from all those ways of acting or speaking which are forbidden in holy writ. We may be able to say to all those among whom we live, "Which of you convinceth me of sin?" We may have a conscience void of any external offence, towards God and towards man. We may be clear of all uncleanness, ungodliness, and unrighteousness, as to the outward act; or, (as the Apostle testifies concerning himself,) "touching the righteousness of the law," that is, outward righteousness, "blameless." But yet we are not hereby justified. Still this is no more than saying, "Lord, Lord;" and if we go no farther than this, we shall never "enter into the kingdom of heaven."

3. The saying, "Lord, Lord," may imply, Thirdly, many of what are usually styled good works. A man may attend the supper of the Lord, may hear abundance of excellent sermons, and omit no opportunity of partaking all the other ordinances of God. I may do good to my neighbour, deal my bread to the hungry, and cover the naked with a garment. I may be so ealous of good works as even to "give all my goods to feed the poor." Yea, and I may do all this with a desire to please God, and a real belief that I do please him thereby; (which is undeniably the case of those our Lord introduces, saying unto him, "Lord, Lord;") and still I may have no part in the glory which shall be revealed.

4. If any man marvels at this, let him acknowledge he is a stranger to the whole religion of Jesus Christ; and, in particular, to that perfect portraiture thereof which he has set before us in this discourse. For how far short is all this of that righteousness and true holiness which he has described therein! How widely distant from that inward kingdom of heaven which is now opened in the believing soul, — which is first sown in the heart as a grain of mustard-seed, but afterwards putteth forth great branches, on which grow all the fruits of righteousness, every good temper, and word, and work.

5. Yet as clearly as he had declared this, as frequently as he had repeated, that none who have not this kingdom of God within them shall enter into the kingdom of heaven; our Lord well knew that many would not receive this saying, and therefore confirms it yet again: "Many" (saith he: not one; not a few only: It is not a rare or an uncommon case) "shall say unto me in that day," not only, We have said many prayers; We have spoken thy praise; We have refrained from evil; We have exercised ourselves in doing good; — but, what is abundantly more than this, "We have prophesied in thy name; in thy name have we cast out devils; in thy name done many wonderful works." "We have prophesied;" — we have declared thy will to mankind; we have showed sinners the way to peace and glory. And we have done this "in thy name;" according to the truth of thy gospel; yea, and by thy authority, who didst confirm the word with the Holy Ghost sent down from heaven. For in or by thy name, by the power of thy word and of thy Spirit, "have we cast out devils;" out of the souls which they had long claimed as their own, and whereof they had full and quiet possession. "And in thy name," by thy power, not our own, "have we done many wonderful works;" insomuch that "even the dead heard the voice of the Son of God" speaking by us, and lived. "And then will I profess" even "unto them, I never knew you;" no, not then, when you were "casting out devils in my name:" Even then I did not know you as my own; for your heart was not right toward God. Ye were not yourselves meek and lowly; ye were not lovers of God, and of all mankind; ye were not renewed in the image of God; ye were not holy as I am holy. "Depart from me, ye" who, notwithstanding all this, are "workers of iniquity;" — anomia, — Ye are transgressors of my law, my law of holy and perfect love.

6. It is to put this beyond all possibility of contradiction, that our Lord confirms it by that apposite comparison: "Every one," saith he, "who heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house;" — as they will surely do, sooner or later, upon every soul of man; even the floods of outward affliction, or inward temptation; the storms of pride, anger, fear, or desire; — "and it fell: And great was the fall of it:" So that it perished for ever and ever. Such must be the portion of all who rest in anything short of that religion which is above described. And the greater will their fall be, because they "heard those sayings, and" yet "did them not."

II. 1. I am, Secondly, to show the wisdom of him that doeth them, that buildeth his house upon a rock. He indeed is wise, "who doeth the will of my Father which is in heaven." He is truly wise, whose "righteousness exceeds the righteousness of the Scribes and Pharisees." He is poor in spirit; knowing himself even as also he is known. He sees and feels all his sin, and all his guilt, till it is washed away by the atoning blood. He is conscious of his lost estate, of the wrath of God abiding on him, and of his utter inability to help himself, till he is filled with peace and joy in the Holy Ghost. He is meek and gentle, patient toward all men, never "returning evil for evil, or railing for railing, but contrariwise blessing," till he overcomes evil with good. His soul is athirst for nothing on earth, but only for God, the living God. He has bowels of love for all mankind, and is ready to lay down his life for his enemies. He loves the Lord his God with all his heart, and with all his mind, and soul, and strength. He alone shall enter into the kingdom of heaven, who, in this spirit, doeth good unto all men; and who, being for this cause despised and rejected of men, being hated, reproached, and persecuted, rejoices and is "exceeding glad," knowing in whom he hath believed, and being assured these light, momentary afflictions will "work out for him an eternal weight of glory."

2. How truly wise is this man! He knows himself; — an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of Him that sent him. He knows the world; — the place in which he is to pass a few days or years, not as an inhabitant, but as a stranger and sojourner, in his way to the everlasting habitations; and accordingly he uses the world as not abusing it, and as knowing the fashion of it passes away. He knows God; — his Father and his Friend, the parent of all good, the centre of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, to glorify Him who made him for himself, and to love and enjoy him for ever. And with equal clearness he sees the means to that end, to the enjoyment of God in glory; even now to know, to love, to imitate God, and to believe in Jesus Christ whom he hath sent.

3. He is a wise man, even in God’s account; for "he buildeth his house upon a rock;" upon the Rock of Ages, the everlasting Rock, the Lord Jesus Christ. Fitly is he so called; for he changeth not: He is "the same yesterday, and to-day, and for ever." To him both the man of God of old, and the Apostle citing his words, bear witness: "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest: And they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: But thou art the same, and thy years shall not fail." (Heb 1:10-12) Wise, therefore, is the man who buildeth on Him; who layeth Him for his only foundation; who builds only upon his blood and righteousness, upon what he hath done and suffered for us. On this corner-stone he fixes his faith, and rests the whole weight of his soul upon it. He is taught of God to say, "Lord, I have sinned; I deserve the nethermost hell; but I am justified freely by thy grace, through the redemption that is in Jesus Christ; and the life I now live, I live by faith in Him, who loved me, and gave himself for me: — The life I now live; namely, a divine, heavenly life; a life which is hid with Christ in God. I now live, even in the flesh, a life of love; of pure love both to God and man; a life of holiness and happiness; praising God, and doing all things to his glory."

4. Yet, let not such an one think that he shall not see war any more; that he is now out of the reach of temptation. It still remains for God to prove the grace he hath given: He shall be tried as gold in the fire. He shall be tempted not less than they who know not God: Perhaps abundantly more; for Satan will not fail to try to the uttermost those whom he is not able to destroy. Accordingly, "the rain" will impetuously descend; only at such times and in such a manner as seems good, not to the prince of the power of the air, but to Him "whose kingdom ruleth over all." "The floods," or torrents, will come; they will lift up their waves and rage horribly. But to them also, the Lord that sitteth above the water-floods, that remaineth a King for ever, will say, "Hitherto shall ye come, and no farther: Here shall your proud waves be stayed." "The winds will blow, and beat upon that house," as though they would tear it up from the foundation: But they cannot prevail: It falleth not; for it is founded upon a rock. He buildeth on Christ by faith and love; therefore, he shall not be cast down. He "shall not fear though the earth be moved, and though the hills be carried into the midst of the sea." "Though the waters thereof rage and swell, and the mountains shake at the tempest of the same;" still he "dwelleth under the defence of the Most High, and is safe under the shadow of the Almighty."

III. 1. How nearly then does it concern every child of man, practically to apply these things to himself! diligently to examine on what foundation he builds, whether on a rock or on the sand! How deeply are you concerned to inquire, "What is the foundation of my hope? Whereon do I build my expectation of entering into the kingdom of heaven? Is it not built on the sand? upon my orthodoxy, or right opinions, which, by a gross abuse of words, I have called faith? upon my having a set of notions, suppose more rational or scriptural than others have?" Alas! what madness is this! Surely this is building on the sand, or, rather, on the froth of the sea! Say, "I am convinced of this: Am I not again building my hope on what is equally unable to support it? Perhaps on my belonging to ‘so excellent a church; reformed after the true Scripture model; blessed with the purest doctrine, the most primitive liturgy, the most apostolical form of government!" These are, doubtless, so many reasons for praising God, as they may be so many helps to holiness; but they are not holiness itself: And if they are separate from it, they will profit me nothing; nay, they will leave me the more without excuse, and exposed to the greater damnation. Therefore, if I build my hope upon this foundation, I am still building upon the sand.

2. You cannot, you dare not, rest here. Upon what next will you build your hope of salvation? — upon your innocence? upon your doing no harm? your not wronging or hurting anyone? Well; allow this plea to be true. You are just in all your dealings; you are a downright honest man; you pay every man his own; you neither cheat nor extort; you act fairly with all mankind; and you have a conscience towards God; you do not live in any known sin. Thus far is well: But still it is not the thing. You may go thus far, and yet never come to heaven. When all this harmlessness flows from a right principle, it is the least part of the religion of Christ. But in you it does not flow from a right principle, and therefore is no part at all of religion. So that in grounding your hope of salvation on this, you are still building upon the sand.

3. Do you go farther yet? Do you add to the doing no harm, the attending all the ordinances of God? Do you, at all opportunities, partake of the Lord’s supper? use public and private prayer? fast often? hear and search the Scriptures, and meditate thereon? These things, likewise, ought you to have done, from the time you first set your face towards heaven. Yet these things also are nothing, being alone. They are nothing without "the weightier matters of the law." And those you have forgotten: At least, you experience them not: — Faith, mercy, and love of God; holiness of heart; heaven opened in the soul. Still, therefore, you build upon the sand.

4. Over and above all this, are you ealous of good works? Do you, as you have time, do good to all men? Do you feed the hungry, and clothe the naked, and visit the fatherless and widow in their affliction? Do you visit those that are sick? relieve them that are in prison? Is any a stranger, and you take him in? Friend, come up higher! Do you "prophesy" in the "name" of Christ? Do you preach the truth as it is in Jesus? And does the influence of his Spirit attend your word, and make it the power of God unto salvation? Does he enable you to bring sinners from darkness to light, from the power of Satan unto God? Then go and learn what thou hast so often taught, "By grace ye are saved through faith:" "Not by works of righteousness which we have done, but of his own mercy he saveth us." Learn to hang naked upon the cross of Christ, counting all thou hast done but dung and dross. Apply to him just in the spirit of the dying thief, of the harlot with her seven devils! else thou art still on the sand; and, after saving others, thou wilt lose thy own soul.

5. Lord, increase my faith, if I now believe! else, give me faith, though but as a grain of mustard-seed! — But "what doth it profit, if a man say he hath faith, and have not works? Can" that "faith save him?" O no! That faith which hath not works, which doth not produce both inward and outward holiness, which does not stamp the whole image of God on the heart, and purify us as he is pure; that faith which does not produce the whole of the religion described in the foregoing chapters, is not the faith of the gospel, not the Christian faith, not the faith which leads to glory. O beware of this, above all other snares of the devil, — of resting on unholy, unsaving faith! If thou layest stress on this, thou art lost for ever: Thou still buildest thy house upon the sand. When "the rain descends, and the floods come, it will surely fall, and great will be the fall of it."

6. Now, therefore, build thou upon a rock. By the grace of God, know thyself. Know and feel that thou wast shapen in wickedness, and in sin did thy mother conceive thee; and that thou thyself hast been heaping sin upon sin, ever since thou couldst discern good from evil. Own thyself guilty of eternal death; and renounce all hope of ever being able to save thyself. Be it all thy hope, to be washed in his blood, and purified by his Spirit, "who himself bore" all "thy sins in his own body upon the tree." And if thou knowest he hath taken away thy sins, so much the more abase thyself before him, in a continual sense of thy total dependence on him for every good thought, and word, and work, and of thy utter inability to all good unless he "water thee every moment."

7. Now weep for your sins, and mourn after God, till he turns your heaviness into joy. And even then weep with them that weep; and for them that weep not for themselves. Mourn for the sins and miseries of mankind; and see, but just before your eyes, the immense ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain! See here, the house of God eternal in the heavens! there, hell and destruction without a covering! — and thence learn the importance of every moment, which just appears, and is gone for ever!

8. Now add to your seriousness, meekness of wisdom. Hold an even scale as to all your passions, but in particular, as to anger, sorrow, and fear. Calmly acquiesce in whatsoever is the will of God. Learn in every state wherein you are, therewith to be content. Be mild to the good: Be gentle toward all men; but especially toward the evil and the unthankful. Beware, not only of outward expressions of anger, such as calling thy brother, Raca, or Thou fool; but of every inward emotion contrary to love, though it go no farther than the heart. Be angry at sin, as an affront offered to the Majesty of heaven; but love the sinner still: Like our Lord, who "looked round about upon the Pharisees with anger, being grieved for the hardness of their hearts." He was grieved at the sinners, angry at sin. Thus be thou "angry, and sin not!"

9. Now do thou hunger and thirst, not for "the meat that perisheth, but for that which endureth unto everlasting life." Trample underfoot the world, and the things of the world; all these riches, honours, pleasures. What is the world to thee? Let the dead bury their dead; but follow thou after the image of God. And beware of quenching that blessed thirst, if it is already excited in thy soul, by what is vulgarly called religion; a poor, dull farce, a religion of form, of outside show, which leaves the heart still cleaving to the dust, as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; the dwelling in God and God in thee; the being an inhabitant of eternity; the entering in by the blood of sprinkling "within the veil," and "sitting in heavenly places with Christ Jesus!"

10. Now, seeing thou canst do all things through Christ strengthening thee, be merciful as thy Father in heaven is merciful! Love thy neighbour as thyself! Love friends and enemies as thy own soul! And let thy love be longsuffering and patient towards all men. Let it be kind, soft, benign; inspiring thee with the most amiable sweetness, and the most fervent and tender affection. Let it rejoice in the truth, wheresoever it is found; the truth that is after godliness. Enjoy whatsoever brings glory to God, and promotes peace and goodwill among men. In love, cover all things, — of the dead and the absent speaking nothing but good; believe all things which may any way tend to clear your neighbour’s character; hope all things in his favour; and endure all things, triumphing over all opposition: For true love never faileth, in time or in eternity.

11. Now be thou pure in heart; purified through faith from every unholy affection; "cleansing thyself from all filthiness of flesh and spirit, and perfecting holiness in the fear of God." Being, through the power of his grace, purified from pride, by deep poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and mercifulness; from every desire but to please and enjoy God, by hunger and thirst after righteousness; now love the Lord thy God with all thy heart, and with all thy strength!"

12. In a word: Let thy religion be the religion of the heart. Let it lie deep in thy inmost soul. Be thou little, and base, and mean, and vile (beyond what words can express) in thy own eyes; ama ed and humbled to the dust by the love of God which is in Christ Jesus. Be serious. Let the whole stream of thy thoughts, words, and actions flow from the deepest conviction that thou standest on the edge of the great gulf, thou and all the children of men, just ready to drop in, either into everlasting glory or everlasting burnings! Let thy soul be filled with mildness, gentleness, patience, long-suffering towards all men; — at the same time that all which is in thee is athirst for God, the living God; longing to awake up after his likeness, and to be satisfied with it! Be thou a lover of God and of all mankind! In this spirit do and suffer all things! Thus show thy faith by thy works; thus "do the will of thy Father which is in heaven!" And, as sure as thou now walkest with God on earth, thou shalt also reign with him in glory!

Upon Our Lord's Sermon On The Mount - Discourse 13