Author Archive

The Wednesday Word: The Cities of Refuge (Part 1)

“Then you shall appoint cities to be cities of refuge for you, that the manslayer who kills any person accidentally may flee there. (Numbers 35:11).

At that time, throughout the Middle East, when a man was killed accidently or by malice, the nearest relative, his heir, or any person related to him, could take revenge for him. In Joshua 20:7-8, as a response to the instruction of Numbers 35:11, they appointed 6 cities (Kedesh, Shechem, Kirjatharba (Hebron), Bezer, Ramoth and Golan) as cities of refuge for the protection of those guilty of unintentionally killing someone. Such a person could take refuge in any one of these cities and not die by the hand of the ‘avenger of blood.’

Mark this down, all these cities, in their names, point us to the sinner’s safe-haven, the Lord Jesus Christ. He is the true City of Refuge. He is the preserver of all those who flee to Him for mercy (see Hebrews 6:18). He is our divinely appointed Saviour who saves to the uttermost all those who come to God by him (Hebrews 7:25).

The names of these six cities have much to tell us about the Lord. They are, in fact, six lovely pictures of the Saviour. May they, as we examine them, motivate us to love the Master even more.

The first city we encounter is,

1) Kedesh.

What does this name tell of Christ?

The Hebrew word Kedesh means “Holy. Our city of refuge, Jesus, is, in fact, “The Holy One.” Not one stain of sin polluted His holy human nature (I Peter 2:22; 1John 3:5).

The angelic creatures in heaven, rested not day and night as they cried out to Him, “Holy! holy! holy!” (Revelation 4:8).

Devils on earth recognized Him and were compelled to exclaim, “We know thee who you are, the Holy One of God” (Mark 1:24).

Paul wrote about Him and said “He was Holy, harmless, undefiled, separate from sinners” (Hebrews 7:26).

He challenged His enemies saying, “Which of you convinces me of sin?” (John 8:46). The word in Greek for ‘convinces’ literally means to reprove, rebuke, convince, convict, expose, admonish to call to account or demand an explanation. Jesus was utterly sinless and entirely holy. He could not have been exposed as being a sinner for He was pure.

Then consider the disciples. They had lived with Him for three years. For more than 36 months they had shared their lives yet not one of them could point to any sin He had committed. When it comes right down to it, living with others is when we find out what the other person is really like. But no one could find fault in Jesus. He was and is Divine Holiness in human expression. What an amazing city of refuge!

However, there is something about holiness that scares, and threatens us. People, who claim to be holy can make us feel uncomfortable, inferior, unworthy, guilty, and condemned. But in Jesus the opposite is true. In Christ, the worst of sinners finds the deepest of love. The Lord’s holiness does not threaten the believer. Jesus says, ‘come unto me and I will give you rest … not retribution.’

In addition, Christ’s holiness does not stand against us. In fact, through grace, it is reckoned to us. It is calculated to the believer’s account (1 Corinthians 1:30).

May we always remember that Jesus could not have saved us had He not been sinless. If He had had one sin, we would have been lost forever. As J.R. MacDuff observed, “Just as one leak in Noah’s ark of old would have sunk it, so one leak of sin in Jesus, the true Ark, would have plunged us all in the depths of eternal despair.

He is our Kedesh. He is our holiness! May the Lord help us to say,

“I love the name of Jesus,

Immanuel, Christ the Lord;

Like fragrance on the breezes,

His name abroad is pour’d;”

“I long to be like Jesus,

Meek, lowly, loving, mild;

I long to be like Jesus,

The Father’s HOLY Child!”

The next city of refuge we encounter is Shechem, but we’ll have to look at that next time.

And that’s the Gospel Truth!

Miles Mckee  

A Description of Persons who are directed to commit the keeping of their souls to God



SECOND. I shall now come to the second thing contained in the text, namely, to give you a more distinct description of the men that are thus bid to commit the keeping of their souls to God.

And they are thus described: they that “suffer according to the will of God.” “Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator.”

Two things are here to be inquired into.

FIRST, What the apostle here means by the will of God.

SECOND, What suffering according to the will of God is.

FIRST, For the will of God, it is divers ways taken in the scriptures; as, sometimes, for electing, justifying, sanctifying acts of God; sometimes for faith, good life, and sometimes for suffering for his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3; Matt 7:21). But, by will of God here we must,

First, Understand HIS LAW AND TESTAMENT.



First, By his will I understand his law and testament. This is called the revealed will of God, or that by which he has made himself, and how he will be worshiped, known unto the children of men. Now, I, understanding these words thus, must, before I go further, make this distinction, to wit, that there is a difference to be put betwixt them that suffer for the breach and those that suffer for keeping of this law and testament; for though both of them may suffer by the will of God, yet they are not both concerned in this text. A malefactor that suffereth for his evil deeds the due punishment thereof, suffereth, as other texts declare, according to the will of God. But, I say, this text doth not concern itself with them; for both this text and this epistle is writ for the counsel and comfort of those that suffer for keeping the law and testament of God; that suffer for well-doing (1 Peter 3:13,14,17; 4:13,14).

The man then that is concerned in this advice is he that suffereth from the hands of men for keeping of the word of God; and this is he that has licence, leave, yea, a command to commit the keeping of his soul to God in well-doing, as unto a faithful Creator. We will a little enlarge upon this.

John Bunyan- Seasonable Counsel or Advise to Sufferers

We are now almost ready to turn our attention to the covenant itself and examine its terms

Arthur PinkII.

Having contemplated the occasion when the Lord God entered into covenant with Noah, the unspeakably solemn circumstances which formed its background, we are now almost ready to turn our attention to the covenant itself and examine its terms. The covenants which the Lord established at successive intervals with different parties were substantially one, embracing in the main the same promises and receiving similar confirmation. The Sinaitic covenant—although it possessed peculiar features which distinguished it from all others—was no exception. They were all of them revelations of God’s gracious purpose, exhibited at first in an obscure form, but unfolding according to an obvious law of progress: each renewal adding something to what was previously known, so that the path of the just was as the shining light, which shone more and more unto the perfect day, when the shadows were displaced by the substance itself.

We are not to suppose that the divine promises, of which the covenant was the expression and confirmation, were not previously known. The antecedent history shows otherwise. The declaration made by Jehovah to the serpent in Genesis 3:15, while it announced his doom, clearly intimated mercy and deliverance unto the woman’s “seed”—an expression which is by no means to be restricted to Christ personally, but which pertains to Christ mystically, that is, to the head and His body, the church. The divine institution of sacrifices opened a wide door of hope to those who were convicted of their sinful and lost condition by nature, as the recorded case of Abel clearly shows (Heb. 11:4). The spiritual history of Enoch, who walked with God and before his translation received testimony that he pleased Him (Heb. 11:5), is a further evidence that the very earliest of the saints were blessed with considerable spiritual light, and were granted an insight into God’s eternal counsels of grace.

Arthur W. Pink- The Divine Covenants-Part Three-The Noahic Covenant

That which shall make death most terrible to man will be sin, if it is not forgiven: Miniature pictures of yourself

SpurgeonLet us now dwell upon the fact, that “the sting of death is sin.”

2. But I must take it in another sense. “The sting of death is sin:” that is to say, that which shall make death most terrible to man will be sin, if it is not forgiven….

Thus, then, having painted two full-length pictures, I might give each one of you miniatures of yourselves. I might picture, O drunkard, when thy cups are drained, and when thy liquor shall no longer be sweet to thy taste, when worse than gall shall be the danties that thou drinkest, when within an hour the worms shall make a carnival upon thy flesh; I might picture thee as thou lookest back upon thy misspent life. And thou, O swearer, methinks I see thee there with thine oaths echoed back by memory to thine own dismay. And thou man of lust and wickedness thou who hast debauched and seduced others, I see thee there and the sting of death to thee, how horrible, how dreadful! It shall not be that thou art groaning with pain, it shall not be that thou art racked with agony, it shall not be that thy heart and flesh faileth; but the sting, the sting shall be thy sin. How many in this place can spell that word “remorse?” I pray you may never know its awful meaning. Remorse, remorse! You know its derivation: it signifies to bite. Ah! Now we dance with our sins-it is a merry life with us-we take their hands, and sporting in the noontide sun, we dance, we dance, and live in joy. But then those sins shall bite us. The young lions we have stroked and played with shall bite; the young adder, the serpent whose azure hues have well delighted us, shall bite, shall sting when remorse shall occupy our souls. I might, but I will not tell you, a few stories of the awful power of remorse: it is the first pang of hell, it is the ante-chamber of the pit. To have remorse is to feel the sparks that blaze upwards from the fire of the bottomless Gehenna; to feel remorse is to have eternal torment commenced within the soul. The sting of death shall be, unforgiven, unrepented sin.

Charles H. Spurgeon- Thoughts on the last battle, A Sermon Delivered on Sabbath Evening, at Exerter Hall Strand, May 13, 1855

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In regard to the persons to be baptized

1. Infant baptism leads its advocates into rebellion against the authority of Christ in regard to the persons to be baptized.

These are described definitely, in the apostolic commission. When last the voice of Messiah was heard upon earth, it was in the utterance of the command, Go, and make disciples, not among the Jews only, but among all nations. Teach them the gospel, and those who believe it baptize in the name of the Father, and of the Son, and of the Holy Ghost. This duty imposed upon them is obligatory upon all their successors in the ministry “unto the end of the world.” But infant baptism has introduced a condition of things that renders rebellion inevitable. In Pedobaptist countries, such as Italy and Spain, an instance of compliance with the command of Christ has not occurred in a thousand years. In those lands, or among Pedobaptists anywhere, who can “make disciples, and baptize them?” All the people have been baptized in their infancy. There are, it is true, among them many unbelievers; multitudes who are still “in the gall of bitterness, and in the bonds of iniquity;” they ought to hear and believe the gospel; but they have all been baptized! They are all in the church! Shall we exhort them as Peter, in his day, did those of the same character, “Repent, and be baptized, every one of you?” This would be inappropriate. They have “every one” of them been baptized without repentance! Have any of them, a rare event, been instructed, and obtained faith? May we then say to them, as Philip did to an interesting convert, “If thou believest with all thy heart thou mayest be baptized?” No; they have all been baptized without faith! And if any zealous preacher of righteousness should undertake to baptize one of these baptized infidels, after his conversion, he would subject himself to the disgrace and the civil penalties of being an Anabaptist. The Savior requires that men shall first believe, and then be baptized. But the order he established is now reversed. The impenitent and unbelieving, as well as the holy and faithful, all have long ago been baptized. Thus infant baptism subverts the authority of Christ. It baptizes exclusively UNBELIEVERS, AND BELIEVERS! In proportion as it prevails the apostolic commission is contemned and violated. This remark may be illustrated by referring to a fact in the history of our fathers. In England, until after the restoration of the Stuarts, there was not in the established church, even a liturgy for the baptism of adult persons. During the Commonwealth, the citizens had enjoyed under Cromwell, a liberty of conscience before wholly unknown. With the Bible in their hands, great numbers of the people became Baptists. Their children were of course not baptized. After the return of the monarchy, these were compelled to submit to the ordinance, and for this purpose the liturgy was remodeled, and an “office” inserted, then for the first time, for adults. Dr. Wall narrates these events thus:

“It was by reason of this [the prevalence of the Baptist] opinion in those times, that the Convocation that set presently after the restoration of Charles II., when they made a new book of Common Prayer, found it necessary to add to it an office for the baptism of those who, having been born in those times, had not yet been baptized, whereof there were many that were now grown too old to be baptized as infants, and ought to make profession of their own faith. They gave in the preface to the said book an account of the occasion which made this necessary then, though not formerly, in these words, “Together with an office for the baptism of such as are of riper years.” Which, although not so necessary when the former book was compiled, yet by the growth of Anabaptism, through the licentiousness [freedom of conscience] of the times, is now become necessary.”[126]

From the period, therefore, that Popery took possession of Britain in the seventh century, up to the reign of the second Charles, no believers, unless in secret, were ever baptized in all that realm! Thus completely and effectually, as to the persons appointed to receive this ordinance, does infant baptism lead to rebellion against the divine law, and subvert the authority of our Lord Jesus Christ!

R. B. C. Howell- The Evils of Infant Baptism- Chapter 10- Infant Baptism is an Evil because it leads its advocates into rebellion against the authority of Christ



SOME time ago an excellent lady sought an interview with me, with the object, as she said, of enlisting my sympathy upon the question of “Anti- Capital Punishment.” I heard the excellent reasons she urged against hanging men who had committed murder, and though they did not convince me, I did not seek to answer them. She proposed that when a man committed murder, he should be confined for life. My remark was, that a great many men who had been confined half their lives were not a bit the better for it; and as for her belief that they would necessarily be brought to repentance, I was afraid it was but a dream. “Ah!” she said, good soul as she was, “that is because we have been all wrong about punishments. We punish people because we think they deserve to be punished. Now, we ought to show them,” said she, “that we love them; that we only punish to make them better.” “Indeed, madam,” I said, “I have heard that theory a great many times, and I have seen much fine writing upon the matter, but I am no believer in it. The design of punishment should be amendment, but the ground of punishment lies in the positive guilt of the offender. I believe that when a man does wrong, he ought to be punished for it, and that there is a guilt in sin which justly merits punishment.” “Oh, no!” she could not see that. Sin was a very wrong thing, but punishment was not a proper idea. She thought that people were treated too cruelly in prison, and that they ought to be taught that we love them. If they were treated kindly in prison, and tenderly dealt with, they would grow so much better, she was sure.

With a view of interpreting her own theory, I said, “I suppose, then, you would give criminals all sorts of indulgences in prison. Some great vagabond, who has committed burglary dozens of times — I suppose you would let him sit in an easy chair in the evening before a nice fire, and mix him a glass of spirits and water, and give him his pipe, and make him happy, to show him how much we love him.” “Well, no, she would not give him the spirits, but still, all the rest would do him good.” I thought that was a delightful picture, certainly. It seemed to me to be the most prolific method of cultivating rogues which ingenuity could invent. I imagine that you could grow any number of thieves in that way; for it would be a special means of propagating all manner of roguery and wickedness. These very delightful theories, to such a simple mind as mine, were the source of much amusement; the idea of fondling villains, and treating their crimes as if they were the tumbles and falls of children, made me laugh heartily. I fancied I saw the Government resigning its functions to these excellent persons, and the grand results of their marvelously kind experiments. The sword of the magistrate transformed into a gruel-spoon, and the jail become a sweet retreat for injured reputations.

Little, however, did I think I should live to see this kind of stuff taught in pulpits; I had no idea that there would come out a divinity, which would bring down God’s moral government from the solemn aspect in which Scripture reveals it, to a namby-pamby sentimentalism, which adores a Deity destitute of every masculine virtue. But we never know to-day what may occur to-morrow. We have lived to see a certain sort of men — thank God they are not Baptists, though I am sorry to say there are a great many Baptists who are beginning to follow in their trail — who seek to teach nowadays that God is a universal Father, and that our ideas of his dealing with the impenitent as a Judge, and not as a Father, are remnants of antiquated error. Sin, according to these men, is a disorder rather than an offense, an error rather than a crime. Love is the only attribute they can discern, and the full-orbed Deity they have not known. Some of these men push their way very far into the bogs and mire of falsehood, until they inform us that eternal punishment is ridiculed as a dream. In fact, books now appear which teach us that there is no such thing as the Vicarious Sacrifice of our Lord Jesus Christ. They use the word Atonement, it is true, but in regard to its meaning they have removed the ancient landmark. They acknowledge that the Father has shown his great love to poor sinful man by sending his Son, but not that God was inflexibly just in the exhibition of his mercy, not that he punished Christ on the behalf of his people, nor that, indeed, God ever will punish anybody in his wrath, or that there is such a thing as justice apart from discipline. Even sin and hell are but old words employed henceforth in a new and altered sense. Those are old-fashioned notions, and we poor souls who go on talking about election and imputed righteousness are behind our time.

I have often thought the best answer for all these new ideas is, that the true gospel was always preached to the poor — “The poor have the gospel preached to them.” I am sure that the poor will never learn the gospel of these new divines, for they cannot make head or tail of it, nor the rich either; for after you have read through one of their volumes, you have not the least idea of what the book is about, until you have read it through eight or nine times, and then you begin to think you are a very stupid being for ever having read such inflated heresy, for it sours your temper and makes you feel angry, to see the precious truths of God trodden under foot. Some of us must stand out against these attacks on truth, although we love not controversy. We rejoice in the liberty of our fellow-men, and would have them proclaim their convictions; but if they touch these precious things, they touch the apple of our eye. We can allow a thousand opinions in the world, but that which infringes upon the precious doctrine of a covenant salvation, through the imputed righteousness of our Lord Jesus Christ, against that we must, and will, enter our hearty and solemn protest, as long as God spares us. Take away once from us those glorious doctrines, and where are we, brethren? We may lay us down and die, for nothing remains that is worth living for. We have come to the valley of the shadow of death, when we find these doctrines to be untrue. If these things be not the verities of Christ, if they be not true, there is no comfort left for any poor man under God’s sky, and it were better for us never to have been born. I may say what Jonathan Edwards says at the end of his book, “If any man could disprove the doctrines of the gospel, he should then sit down and weep to think they were not true, for,” says he, “it would be the most dreadful calamity that could happen to the world, to have a glimpse of such truths, and then for them to melt away in the thin air of fiction, as having no substantiality in them.” Stand up for the truth of Christ; I would not have you be bigoted, but I would have you be decided. Do not give countenance to any of this trash and error which is going abroad, but stand firm. Be not turned away from your steadfastness by any pretense of intellectuality and high philosophy, but earnestly contend for the faith once delivered to the saints, and hold fast the form of sound words which you have heard of us, and have been taught, even as ye have read in the Book, which is the way of everlasting life.

Charles H. Spurgeon- Words of Wisdom for Daily Life- Article ‘Capitol Punishment’

The Wednesday Word: Good News for Believers Part 2

Romans 8: 38-39, “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Notice the ‘US.’ Nothing shall separate ‘us.’ Who are the ‘Us he’s talking about?’ Last time we discovered that they were the foreloved, the predestinated, the called,the justified and the glorified ones. Here, therefore, is good news for believers … we can never be separated from the love of God. There will never be a moment in history when God will cease to love us.

Paul says, I am persuaded that death cannot separate us from Christ’s love. The long icy finger of death could grip any of us at any time … no one is immune.

But the cold clammy hand of death cannot separate us from the love of God. When we pass through the valley of the shadow of death the Lord will be there (see Psalm 23)

Death will not separate us from His love.

“In peace let me resign my breath,

And thy salvation see.

My sins deserved eternal death,

But Jesus died for me.”

Death cannot separate us from Jesus for He has died for us. Life cannot separate us for Jesus is ever living for us.

Life with all its problems,

Life with all its perplexities,

Life with all its difficulties,

Life with all its disappointments.

Life with all its trials,

Life with all its temptations,

Life with all its tears and storms. Cannot separate us from the love of God in Christ. No matter how much you may feel that you have failed or let the Lord down. None of this can separate you from the love of God. Dear believer, He still loves you. No matter what you’ve done.

Then Paul continues, “I am persuaded that neither death nor life nor angels…”

Angels are mighty beings – of which there are 2 classes. “Yes” said the wee boy in Sunday School, there are 2 classes of angels, there’s bad angels and there’s Charlie’s Angels!”

Well, no!

There are good angels (Luke 15:10; Hebrews 1:14) and bad angels (Jude 1:6; Psalm 78:49).

Good angels would never dare to separate us from God’s love. And bad angels cannot even if they dared.

“I am persuaded that neither death nor life nor angels nor principalities nor powers… “

Principalities and powers? That’s the organized array of Satan’s army … not even that can separate us from the love of God in Christ.

The worst onslaught from Hell can’t separate you. You will not be destroyed. The Lord will stand with you and not abandon you. Don’t listen to Satan’s lie … What’s Satan’s lie? His lie is that God doesn’t care for you anymore.

Then Paul says, I am persuaded that ‘Things present.’ cannot separate us

We live in a world of change but there is nothing new in it.

Look at the news and see rape, theft, hurt, bad things, un- happy things. But they have all happened before. Nothing is new, it is just the same bad old things happening to different people.

But none of these things can separate you.

Things present cannot separate you … your present state cannot separate you. What is your state? You may feel very backslidden. There was once a time when you felt remarkably close to the Lord but things present have taken their toll.

Listen to me. God loves you just the same. He has not been shocked by you. Your sins may indeed bring dishonour to the name of Jesus. They may have made you blush. You may have changed, but God hasn’t.

He loves you still – come back home to him.

I am persuaded that things to come cannot separate us from His love.

The future is filled with uncertainty but there’s one thing of which we can be certain … Judgment day ! It is appointed once to die and afterwards the Judgment (Hebrews 9:27). And we can face judgment because the judge and our lawyer are one and the same (Isaiah 33:22; 1 John 2:1).

Then Paul says, “I’m persuaded that Height nor depth cannot separate us from the love of God.” What is height and depth?

What does this term mean? Recent scholarship shows this to mean superstitious.

Superstition cannot separate us from God’s love. A true Christian can sit down at a table with 13 people, can spill salt, break a mirror, put an umbrella up inside a room, walk under a ladder, have a black cat run across his path, and all this can happen to him on Friday 13th yet none of it can separate him from the love of God in Christ.

Then there’s ‘Any other Creature’ – literally any created thing.

What can possibly separate us from God’s love? What can possibly stop God from loving us? Sometimes life is a fog. Everything is as clear as mud. We don’t know where to turn. It feels as if God has forsaken us. It feels as if God doesn’t love us.

Well, that’s a lie!

Believer if you want to know who God loves and for whom He went to the cross then look in the mirror. Look to Calvary and there see the holy, harmless lamb of God dying in your place and stead.

Listen to these amazing truths again.

“For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

And that’s the Gospel Truth!

Miles Mckee  

“In well-doing,” that is, in persevering in ways of godliness

In well-doing,” that is, in persevering in ways of godliness, both with respect to morals and also instituted worship. Thou, therefore, that wouldest have God take care of thy soul, as thou believest, so thou must do well; that is, do good to the poor, to thy neighbour, to all men, especially to the household of faith. Benjamin must have a Benjamin’s mess; and all others, as thou art capable, must feel and find the fruit of thy godliness. Thou must thus serve the Lord with much humility of mind, though through many difficulties and much temptation.

Thou must also keep close to gospel worship, public and private; doing of those things that thou hast warrant for from the word, and leaving of that or those things for others that will stick to them-that have no stamp of God upon them. Thou must be found doing of all with all thy heart, and if thou sufferest for so doing, thou must bear it patiently. For what Peter saith to the women he spake to, may be applied to all believers, “whose daughters ye are,” saith he, meaning Sarah’s, “as long as ye do well, and are not afraid with any amazement” (1 Peter 3:6).

So then, the man that has committed his soul to God to keep has not at all disengaged himself from his duty, or took himself off from a perseverance in that good work that, under a suffering condition, he was bound to do before. No; his very committing of his soul to God to keep it has laid an engagement upon him to abide to God in that calling wherein he is called of God. To commit my soul to God, supposes my sensibleness of hazard and danger; but there is none [no danger] among men when the offence of the cross is ceased. To commit my soul to God to keep, concludes my resolution to go on in that good way of God that is so dangerous to my soul, if God taketh not the charge and care thereof. For he that saith in his heart, I will now commit my soul to God, if he knows what he says, says thus: I am for holding on in a way of bearing of my cross after Christ, though I come to the same end for so doing as he came to before me. This is committing the soul to him in well-doing. Look to yourselves, therefore, whoever you are that talk of leaving your souls with God, but do live loose, idle, profane, and wicked lives. God will not take care of such men’s souls; they commit them not unto him as they should. They do but flatter him with their lips and lie unto him with their tongue, and think to deceive the Lord; but to no purpose. “He that soweth to the flesh shall of the flesh reap corruption.” It is he that sows to the Spirit that shall “reap life everlasting” (Gal 6:7,8).

John Bunyan- Seasonable Counsel or Advise to Sufferers

That which we have assayed to do in this first chapter on the Noahic covenant

Arthur PinkThat which we have assayed to do in this first chapter on the Noahic covenant has been to indicate its background, the occasion of it, and why it took the particular form it did. Just as the various Messianic prophecies, given by God at different times and at wide intervals, were suited to the local occasions when they were first made, so it was in the different renewals of His covenant of grace. Each of those renewals—unto Abraham, Moses, David and so forth—adumbrated some special feature of the everlasting covenant into which God had entered with the Mediator; but the immediate circumstances of each of those favored men molded, or gave form to, each particular feature of the eternal agreement which was severally shadowed forth unto them. We trust that the reader will now the better perceive the reasons why God gave unto Noah the particular statements recorded in Genesis 9.

Arthur W. Pink- The Divine Covenants-Part Three-The Noahic Covenant

That which shall make death most terrible to man will be sin, if it is not forgiven: Second picture of this

Spurgeon 1Let us now dwell upon the fact, that “the sting of death is sin.”

2. But I must take it in another sense. “The sting of death is sin:” that is to say, that which shall make death most terrible to man will be sin, if it is not forgiven….

Or suppose another character-a minister. He has stood before the world, proclaiming something which he called the gospel. He has been a noted preacher: the multitude have been hanging on his lips, they have listened to his words, before his eloquence a nation stood amazed, and thousands trembled at his voice. But his preaching is over; the time when he can mount the pulpit is gone; another standing-place awaits him, another congregation, and he must hear another and a better preacher than himself. There he lies. He has been unfaithful to his charge. He preached philosophy to charm his people, instead of preaching truth and aiming at their hearts. And as he pants upon his bed, that worst and most accursed of men-for sure none can be worse than he-there comes up one, a soul from the pit, and looking him in the face, says, “I came to thee once trembling on account of sin, I asked thee the road to heaven, and thou didst say, ‘Do such-and-such good works,’ and I did them, and am damned. Thou didst tell me an untruth; thou didst not declare plainly the word of God.” He vanishes only to be followed by another, he has been an irreligious character, and as he sees the minister upon his death-bed, he says, “Ah! And art thou here? Once I strolled into thy house of prayer, but thou hadst such a sermon that I could not understand. I listened; I wanted to hear something from thy lips, some truth that might burn my soul and make me repent; but I knew not what thou saidst, and here I am.” The ghost stamps his foot, and the man quivers like an aspen leaf, because he knows it is all true. Then the whole congregation arise before him as he lies upon his bed, he looks upon the motley group; he beholds the snowy heads of the old, and the glittering eyes of the young; and lying there upon his pillow, he pictures all the sins of his past life, and he hears it said, “Go thou! Unfaithful to thy charge: thou didst not divest thyself of thy love of pomp and dignity; thou didst not speak

As though thou ne’er might’st speak again,

A dying man to dying men.”

Oh! it may be something for that minister to leave his charge, somewhat for him to die; but worst of all, the sting of death will be his sin, to hear his parish come howling after him to hell, to see his congregation following behind him in one mingled herd, he having led them astray, having been a false prophet instead of a true one, speaking peace, peace, where there was no peace, deluding them with lies, charming them with music, when he ought rather to have told them in rough and rugged accents the word of God. Verily it is true, it is true, the sting of death to such a man shall be his great, his enormous, his heinous sin of having deluded others.

Charles H. Spurgeon- Thoughts on the last battle, A Sermon Delivered on Sabbath Evening, at Exerter Hall Strand, May 13, 1855

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