The darkness and the light are both alike to thee. This sentence seems to sum up all that went before, and most emphatically puts the negative upon the faintest idea of hiding under the cover of night.
Men cling to this notion, because it is easier and less expensive to hide under darkness than to journey to remote places; and therefore the foolish thought is here beaten to pieces by statements which in their varied forms effectually batter it. Yet the ungodly are still duped by their grovelling notions of God, and enquire, "How doth God know?
Assuredly God is in all places, at all times, and nothing can by any possibility be kept away from his all observing, all comprehending mind. The Great Spirit comprehends within himself all time and space, and yet he is infinitely greater than these, or aught else that he has made.
For thou hast possessed my reins. Thou art the owner of my inmost parts and passions: not the indweller and observer only, but the acknowledged lord and possessor of my most secret self. The word "reins" signifies the kidneys, which by the Hebrews were supposed to be the seat of the desires and longings; but perhaps it indicates here the most hidden and vital portion of the man; this God doth not only inspect, and visit, but it is his own; he is as much at home there as a landlord on his own estate, or a proprietor in his own house.
Thou hast covered me in my mother's womb. There I lay hidden-- covered by thee. Before I could know thee, or aught else, thou hadst a care for me, and didst hide me away as a treasure till thou shouldest see fit to bring me to the light. Thus the Psalmist describes the intimacy which God had with him. In his most secret part--his reins, and in his most secret condition--yet unborn, he was under the control and guardianship of God.
I will praise thee : a good resolve, and one which he was even now carrying out. Those who are praising God are the very men who will praise him. Those who wish to praise have subjects for adoration ready to hand.
We too seldom remember our creation, and all the skill and kindness bestowed upon our frame: but the sweet singer of Israel was better instructed, and therefore he prepares for the chief musician a song concerning our nativity and all the fashioning which precedes it. We cannot begin too soon to bless our Maker, who began so soon to bless us: even in the act of creation he created reasons for our praising his name, For I am fearfully and wonderfully made.
Who can gaze even upon a model of our anatomy without wonder and awe? Who could dissect a portion of the human frame without marvelling at its delicacy, and trembling at its frailty? The Psalmist had scarcely peered within the veil which hides the nerves, sinews, and blood vessels from common inspection; the science of anatomy was quite unknown to him; and yet he had seen enough to arouse his admiration of the work and his reverence for the Worker.
Marvellous are thy works. These parts of my frame are all thy works; and though they be home works, close under my own eye, yet are they wonderful to the last degree. They are works within my own self, yet are they beyond my understanding, and appear to me as so many miracles of skill and power.
We need not go to the ends of the earth for marvels, nor even across our own threshold; they abound in our own bodies. And that my soul knoweth right well. He was no agnostic--he knew; he was no doubter--his soul knew; he was no dupe--his soul knew right well.
Those know indeed and of a truth who first know the Lord, and then know all things in him. He was made to know the marvellous nature of God's work with assurance and accuracy, for he had found by experience that the Lord is a master worker, performing inimitable wonders when accomplishing his kind designs.
If we are marvellously wrought upon even before we are born, what shall we say of the Lord's dealings with us after we quit his secret workshop, and he directs our pathway through the pilgrimage of life?
What shall we not say of that new birth which is even more mysterious than the first, and exhibits even more the love and wisdom of the Lord. My substance was not hid from thee. The substantial part of my being was before thine all seeing eye; the bones which make my frame were put together by thine hand. The essential materials of my being before they were arranged were all within the range of thine eye. I was hidden from all human knowledge, but not from thee: thou hast ever been intimately acquainted with me.
When I was made in secret. Most chastely and beautifully is here described the formation of our being before the time of our birth.
A great artist will often labour alone in his studio, and not suffer his work to be seen until it is finished; even so did the Lord fashion us where no eye beheld as, and the veil was not lifted till every member was complete. Much of the formation of our inner man still proceeds in secret: hence the more of solitude the better for us.
The true church also is being fashioned in secret, so that none may cry, "Lo, here! And curiously wrought in the lowest parts of the earth. What tapestry can equal the human fabric?
This work is wrought as much in private as if it had been accomplished in the grave, or in the darkness of the abyss. The expressions are poetical, beautifully veiling, though not absolutely concealing, the real meaning. God's intimate knowledge of us from our beginning, and even before it, is here most charmingly set forth. Cannot he who made us thus wondrously when we were not, still carry on his work of power till he has perfected us, though we feel unable to aid in the process, and are lying in great sorrow and self loathing, as though cast into the lowest parts of the earth?
Thine eyes did see my substance, yet being unperfect. While as yet the vessel was upon the wheel the Potter saw it all. The Lord knows not only our shape, but our substance: this is substantial knowledge indeed. The Lord's observation of us is intent and intentional, --"Thine eyes did see. His is not hearsay acquaintance, but the knowledge which comes of sight.
And in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. An architect draws his plans, and makes out his specifications; even so did the great Maker of our frame write down all our members in the book of his purposes. That we have eyes, and ears, and hands, and feet, is all due to the wise and gracious purpose of heaven: it was so ordered in the secret decree by which all things are as they are.
God's purposes concern our limbs and faculties. Their form, and shape, and everything about them were appointed of God long before they had any existence. God saw us when we could not be seen, and he wrote about us when there was nothing of us to write about. When as yet there were none of our members in existence, all those members were before the eye of God in the sketch book of his foreknowledge and predestination.
This verse is an exceedingly difficult one to translate, but we do not think that any of the proposed amendments are better than the rendering afforded us by the Authorized Version.
The large number of words in italics will warn the English reader that the sense is hard to come at, and difficult to express, and that it would be unwise to found any doctrine upon the English words; happily there is no temptation to do so. The great truth expressed in these lines has by many been referred to the formation of the mystical body of our Lord Jesus.
Of course, what is true of man, as man, is emphatically true of Him who is the representative man. The great Lord knows who belong to Christ; his eye perceives the chosen members who shall yet be made one with the living person of the mystical Christ.
Those of the elect who are as yet unborn, or unrenewed, are nevertheless written in the Lord's book. As the form of Eve grew up in silence and secrecy under the fashioning hand of the Maker, so at this hour is the Bride being fashioned for the Lord Jesus; or, to change the figure, --a body is being prepared in which the life and glory of the indwelling Lord shall for ever be displayed.
The Lord knoweth them that are his: he has a specially familiar acquaintance with the members of the body of Christ; he sees their substance, unperfect though they be. How precious also are thy thoughts unto me, O God! He is not alarmed at the fact that God knows all about him; on the contrary, he is comforted, and even feels himself to be enriched, as with a casket of precious jewels. That God should think upon him is the believer's treasure and pleasure.
He cries, "How costly, how valued are thy thoughts, how dear to me is thy perpetual attention! It is a joy worth worlds that the Lord should think upon us who are so poor and needy: it is a joy which fills our whole nature to think upon God; returning love for love, thought for thought, after our poor fashion.
How great is the sum of them! When we remember that God thought upon us from old eternity, continues to think upon us every moment, and will think of us when time shall be no more, we may well exclaim, "How great is the sum!
Thoughts of our pardon, renewal, upholding, supplying, educating, perfecting, and a thousand more kinds perpetually well up in the mind of the Most High. It should fill us with adoring wonder and reverent surprise that the infinite mind of God should turn so many thoughts towards us who are so insignificant and so unworthy! What a contrast is all this to the notion of those who deny the existence of a personal, conscious God!
Imagine a world without a thinking, personal God! Conceive of a grim providence of machinery! Such philosophy is hard and cold. As well might a man pillow his head upon a razor edge as seek rest in such a fancy. But a God always thinking of us makes a happy world, a rich life, a heavenly hereafter. If I should count them, they are more in number than the sand. This figure shows the thoughts of God to be altogether innumerable; for nothing can surpass in number the grains of sand which belt the main ocean and all the minor seas.
The task of counting God's thoughts of love would be a never ending one. If we should attempt the reckoning we must necessarily fail, for the infinite falls not within the line of our feeble intellect.
Even could we count the sands on the seashore, we should not then be able to number God's thoughts, for they are "more in number than the sand. When I awake, I am still with thee. Thy thoughts of love are so many that my mind never gets away from them, they surround me at all hours.
I go to my bed, and God is my last thought; and when I wake I find my mind still hovering about his palace gates; God is ever with me, and I am ever with him. This is life indeed. If during sleep my mind wanders away into dreams, yet it only wanders upon holy ground, and the moment I wake my heart is back with its Lord. The Psalmist does not say, "When I awake, I return to thee", but, "I am still with thee"; as if his meditations were continuous, and his communion unbroken.
Soon we shall lie down to sleep for the last time: God grant that when the trumpet of the archangel shall waken us we may find ourselves still with him. Surely thou wilt slay the wicked, O God. There can be no doubt upon that head, for thou hast seen all their transgressions, which indeed have been done in thy presence; and thou hast long enough endured their provocations, which have been so openly manifest before thee.
Crimes committed before the face of the Judge are not likely to go unpunished. If the eye of God is grieved with the presence of evil, it is but natural to expect that he will remove the offending object.
God who sees all evil will slay all evil. With earthly sovereigns sin may go unpunished for lack of evidence, or the law may be left without execution from lack of vigour in the judge; but this cannot happen in the case of God, the living God.
He beareth not the sword in vain. Such is his love of holiness and hatred of wrong, that he will carry on war to the death with those whose hearts and lives are wicked.
God will not always suffer his lovely creation to be defaced and defiled by the presence of wickedness: if anything is sure, this is sure, that he will ease him of his adversaries. Depart from me therefore, ye bloody men. Men who delight in cruelty and war are not fit companions for those who walk with God.
David chases the men of blood from his court, for he is weary of those of whom God is weary. He seems to say--If God will not let you live with him I will not have you live with me.
You would destroy others, and therefore I want you not in my society. You will be destroyed yourselves, I desire you not in my service. Depart from me, for you depart from God. As we delight to have the holy God always near us, so would we eagerly desire to have wicked men removed as far as possible from us. We tremble in the society of the ungodly lest their doom should fall upon them suddenly, and we should see them lie dead at our feet.
We do not wish to have our place of intercourse turned into a gallows of execution, therefore let the condemned be removed out of our company. For they speak against thee wickedly. Why should I bear their company when their talk sickens me?
They vent their treasons and blasphemies as often as they please, doing so without the slightest excuse or provocation; let them therefore be gone, where they may find a more congenial associate than I can be. When men speak against God they will be sure to speak against us, if they find it serve their turn; hence godless men are not the stuff out of which true friends can ever be made. God gave these men their tongues, and they turn them against their Benefactor, wickedly, from sheer malice, and with great perverseness.
And thine enemies take thy name in vain. This is their sport: to insult Jehovah's glorious name is their amusement. To blaspheme the name of the Lord is a gratuitous wickedness in which there can be no pleasure, and from which there can be no profit. This is a sure mark of the "enemies" of the Lord, that they have the impudence to assail his honour, and treat his glory with irreverence. How can God do other than slay them? How can we do other than withdraw from every sort of association with them?
What a wonder of sin it is that men should rail against so good a Being as the Lord our God! The impudence of those who talk wickedly is a singular fact, and it is the more singular when we reflect that the Lord against whom they speak is all around them, and lays to heart every dishonour which they render to his holy name. We ought not to wonder that men slander and deride us, for they do the same with the Most High God.
He was a good hater, for he hated only those who hated good. Of this hatred he is not ashamed, but he sets it forth as a virtue to which he would have the Lord bear testimony. To love all men with benevolence is our duty; but to love any wicked man with complacency would be a crime. To hate a man for his own sake, or for any evil done to us, would be wrong; but to hate a man because he is the foe of all goodness and the enemy of all righteousness, is nothing more nor less than an obligation.
The more we love God the more indignant shall we grow with those who refuse him their affection. And am not I grieved with those that rise up against thee? He appeals to heaven that he took no pleasure in those who rebelled against the Lord; but, on the contrary, he was made to mourn by a sight of their ill behaviour. Since God is everywhere, he knows our feelings towards the profane and ungodly, and he knows that so far from approving such characters the very sight of them is grievous to our eyes.
I hate them with perfect hatred. He does not leave it a matter of question. He does not occupy a neutral position. His hatred to bad, vicious, blasphemous men is intense, complete, energetic. He is as whole hearted in his hate of wickedness as in his love of goodness. I count them mine enemies. He makes a personal matter of it. They may have done him no ill, but if they are doing despite to God, to his laws, and to the great principles of truth and righteousness, David proclaims war against them.
Wickedness passes men into favour with unrighteous spirits; but it excludes them from the communion of the just. We pull up the drawbridge and man the walls when a man of Belial goes by our castle. His character is a casus belli; we cannot do otherwise than contend with those who contend with God.
Search me, O God, and know my heart. David is no accomplice with traitors. He has disowned them in set form, and now he appeals to God that he does not harbour a trace of fellowship with them. He will have God himself search him, and search him thoroughly, till every point of his being is known, and read, and understood; for he is sure that even by such an investigation there will be found in him no complicity with wicked men.
He challenges the fullest investigation, the innermost search: he had need be a true man who can put himself deliberately into such a crucible. Yet we may each one desire such searching; for it would be a terrible calamity to us for sin to remain in our hearts unknown and undiscovered.
Try me, and know my thoughts. Exercise any and every test upon me. By fire and by water let me be examined. Read not alone the desires of my heart, but the fugitive thoughts of my head. Know with all penetrating knowledge all that is or has been in the chambers of my mind. What a mercy that there is one being who can know us to perfection!
He is intimately at home with us. He is graciously inclined towards us, and is willing to bend his omniscience to serve the end of our sanctification. Let us pray as David did, and let us be as honest as he. We cannot hide our sin: salvation lies the other way, in a plain discovery of evil, and an effectual severance from it.
And see if there be any wicked way in me. See whether there be in my heart, or in my life, any evil habit unknown to myself. If there be such an evil way, take me from it, take it from me. No matter how dear the wrong may have become, nor how deeply prejudiced I may have been in its favour, be pleased to deliver me therefrom altogether, effectually, and at once, that I may tolerate nothing which is contrary to thy mind.
As I hate the wicked in their way, so would I hate every wicked way in myself. And lead me in the way everlasting. If thou hast introduced me already to the good old way, be pleased to keep me in it, and conduct me further and further along it. It is a way which thou hast set up of old, it is based upon everlasting principles, and it is the way in which immortal spirits will gladly run for ever and ever. There will be no end to it world without end.
It lasts for ever, and they who are in it last for ever. Conduct me into it, O Lord, and conduct me throughout the whole length of it. By thy providence, by thy word, by thy grace, and by thy Spirit, lead me evermore. Aben Ezra observes, that this is the most glorious and excellent Psalm in all the book: a very excellent one it is; but whether the most excellent, it is hard to say. Whole Psalm. There is one Psalm which it were well if Christians would do by it as Pythagoras by his Golden Precepts, --every morning and evening repeat it.
It is David's appeal of a good conscience unto God, against the malicious suspicions and calumnies of men, in Ps This Psalm is one of the most sublime compositions in the world. How came a shepherd boy to conceive so sublime a theme, and to write in so sublime a strain?
Holy men of God spake as they were moved by the Holy Ghost. What themes are more sublime than the Divine attributes? And which of these attributes is more sublime than Omnipresence? Omniscience, spirituality, infinity, immutability and eternity are necessarily included in it. Let the modern wits, after this, look upon the honest shepherds of Palestine as a company of rude and unpolished clowns; let them, if they can, produce from profane authors thoughts that are more sublime, more delicate, or better turned; not to mention the sound divinity and solid piety which are apparent under these expressions.
Here the poet inverts his gaze, from the blaze of suns, to the strange atoms composing his own frame. He stands shuddering over the precipice of himself. Above is the All encompassing Spirit, from whom the morning wings cannot save; and below, at a deep distance, appears amid the branching forest of his animal frame, so fearfully and wonderfully made, the abyss of his spiritual existence, lying like a dark lake in the midst.
How, between mystery and mystery, his mind, his wonder, his very reason, seem to rock like a little boat between the sea and sky. But speedily does he regain his serenity; when he throws himself, with childlike haste and confidence, into the arms of that Fatherly Spirit, and murmurs in his bosom, "How precious also are thy thoughts unto me, O God; how great is the sum of them"; and looking up at last in his face, cries --"Search me, O Lord.
I cannot search thee; I cannot search myself; I am overwhelmed by those dreadful depths; but search me as thou only canst; see if there be any wicked way in me, and lead me in the way everlasting. The Psalm has an immediately practical aim, which is unfolded near the close. It is not an abstract description of the Divine attributes, with a mere indirect purpose in view. Edwards , in H. Fish's "Masterpieces of Pulpit Eloquence.
Searcher of hearts! How from thy presence should I go, Or whither from thy Spirit flee, Since all above, around, below, Exist in thine immensity? If up to heaven I take my way, I meet thee in eternal day.
If in the grave I make my bed With worms and dust, lo! If, on the wings of morning sped, Beyond the ocean I repair, I feel thine all controlling will, And thy right hand upholds me still.
In me thy workmanship display'd, A miracle of power I stand: Fearfully, wonderfully made, And framed in secret by thine hand; I lived, ere into being brought, Through thine eternity of thought.
How precious are thy thoughts of peace, O God, to me! New every morn, they never cease: They were, they are, and yet shall come, In number and in compass more Than ocean's sands or ocean's shore. Search me, O God! The Psalm may be thus summarized Ps Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Thou compassest my path and my lying down, and art acquainted with all my ways. Thou hast beset me behind and before, and laid thine hand upon me. I cannot break away from thee" Ps Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
As if he had said, "The knowledge of thy great and glorious majesty and infiniteness is utterly past all human comprehension. If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. There is no darkness nor shadow of death, where the workers of iniquity may hide themselves": Job Therefore, Christians, do nothing but what you are willing God should take notice of; and judge in yourselves whether this be not the way to have a good and quiet conscience.
In this Aramaizing Psalm what the preceding Psalm says Ps comes to be carried into effect, viz. This Psalm has manifold points of contact with its predecessor. As a later writer could have no motive for prefixing the title, "To the Chief Musician", it affords an incidental proof of antiquity and genuineness.
How any critic can assign this Psalm to other than David I cannot understand. Every line, every thought, every turn of expression and transition, is his, and his only. As for the arguments drawn from the two Chaldaisms which occur, this is really nugatory. These Chaldaisms consist merely in the substitution of one letter for another, very like it in shape, and easily to be mistaken by a transcriber, particularly by one who had been used to the Chaldee idiom; but the moral arguments for David's authorship are so strong as to overwhelm any such verbal, or rather literal criticism, were even the objections more formidable than they actually are.
Verse 1. There is no "me" after "known" in the Hebrew; therefore it is better to take the object after "known" in a wider sense. The omission is intentional, that the believing heart of all who use this Psalm may supply the ellipsis. Thou hast known and knowest all that concerns the matter in question, as well whether I and mine are guilty or innocent Ps ; also my exact circumstances, my needs, my sorrows, and the precise time when to relieve me.
The godly may sometimes be so overclouded with calumnies and reproaches as not to be able to find a way to clear themselves before men, but must content and comfort themselves with the testimony of a good conscience and with God's approbation of their integrity, as here David doth. David here lays down the great doctrine, that God has a perfect knowledge of us, First, in the way of an address to God: he saith it to him, acknowledging it to him, and giving him the glory of it.
Divine truths look full as well when they are prayed over as when they are preached over: and much better than when they are disputed over. When we speak of God to him himself, we find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper.
Secondly, he lays it down in a way of application to himself: not thou hast known all, but "thou hast known me"; that is it which I am most concerned to believe, and which it will be most profitable for me to consider. Then we know things for our good when we know them for ourselves. Job David was a king, and "the hearts of kings are unsearchable" to their subjects Pr , but they are not so to their sovereign. O LORD, thou hast searched me.
I would have you observe how thoroughly in the very first verse he brings home the truth to his own heart and his own conscience: "O LORD, thou hast searched me. The Hebrew word originally means to dig, and is applied to the search for precious metals Job , but metaphorically to a moral inquisition into guilt. Verses God knows everything that passes in our inmost souls better than we do ourselves: he reads our most secret thoughts: all the cogitations of our hearts pass in review before him; and he is as perfectly and entirely employed in the scrutiny of the thoughts and actions of an individual, as in the regulation of the most important concerns of the universe.
This is what we cannot comprehend; but it is what, according to the light of reason, must be true, and, according to revelation, is indeed true. God can do nothing imperfectly; and we may form some idea of his superintending knowledge, by conceiving what is indeed the truth, that all the powers of the Godhead are employed, and solely employed, in the observation and examination of the conduct of one individual. I say, this is indeed the case, because all the powers of the Godhead are employed upon the least as well as upon the greatest concerns of the universe; and the whole mind and power of the Creator are as exclusively employed upon the formation of a grub as of a world.
God knows everything perfectly, and he knows everything perfectly at once. This, to a human understanding, would breed confusion; but there can be no confusion in the Divine understanding, because confusion arises from imperfection.
Thus God, without confusion, beholds as distinctly the actions of every man, as if that man were the only created being, and the Godhead were solely employed in observing him. Let this thought fill your mind with awe and with remorse. O Lord, in me there lieth nought But to thy search revealed lies; For when I sit Thou markest it; No less thou notest when I rise; Yea, closest closet of my thought Hath open windows to thine eyes.
Thou walkest with me when I walk, When to my bed for rest I go, I find thee there, And everywhere: Not youngest thought in me doth grow, No, not one word I cast to talk But, yet unuttered, thou dost know.
Well, I thy wisdom may adore, But never reach with earthly mind. To shun thy notice, leave thine eye, O whither might I take my way? To starry sphere? Thy throne is there. To dead men's undelightsome stay? There is thy walk, and there to lie Unknown, in vain I should assay. O sun, whom light nor flight can match! Suppose thy lightful flightful wings Thou lend to me, And I could flee As far as thee the evening brings: Ev'n led to west he would me catch, Nor should I lurk with western things.
Do thou thy best. O secret night, In sable veil to cover me: Thy sable veil Shall vainly fail: With day unmasked my night shall be; For night is day, and darkness light, O Father of all lights, to thee. David makes the personal pronoun the very frontispiece of the verse, and so says expressly and distinctively to Jehovah, "Thou knowest"; thus marking the difference between God and all others, as though he said, "Thou, and thou alone, O God, in all the universe, knowest altogether all that can be known concerning me, even to my inmost thought, as well as outward act.
Does God care? Is he our Friend? Even in such little matters as these, does he watch over us "to do us good"? When we "sit down" he sees; when we rise up he is there. Not an action is lost or a thought overlooked. No wonder that, as these tiny miracles of care are related by David, he adds the words, Such knowledge is too wonderful for me; it is high, I cannot attain unto it. We get accustomed to the thought that God made the sun and sky, the "moon and stars which he hath ordained", and we bow to the fact that they are "the work of his fingers.
The coming in and going out of the Christian is mentioned several times in Scripture as though it were very important. So much hinges on these little words.
And David behaved himself wisely in all his ways; and the Lord was with him": 1Sa David was given both preservation and wisdom in his "goings out" and "comings in.
It was needed, for many eyes were upon him, and many eyes are upon us: are they not? Perhaps more than we think. Downsitting and uprising. Jacob saw the angels ascending to God before they descended to service among mortals. Hence we are taught first to join ourselves to God by meditation, and afterwards to repair to the aid of our fellows.
Uprising may respect either rising from bed, when the Lord knows whether the heart is still with him Ps ; what sense is had of the Divine protection and sustentation, and what thankfulness there is for the mercies of the night past; and whether the voice of prayer and praise is directed to him in the morning, as it should be Ps ; or else rising from the table, when the Lord knows whether a man's table has been his snare, and with what thankfulness he rises from it for the favours he has received.
The Targum interprets this of rising up to go to war; which David did, in the name and strength, and by the direction of the Lord. The divine knowledge reaches to their source and fountain, before they are our thoughts. If the Lord knows them before their existence, before they can be properly called ours, much more doth he know them when they actually spring up in us; he knows the tendency of them, where the bird will alight when it is in flight; he knows them exactly; he is therefore called a "discerner" or criticizer of the heart: Heb Not that God is at a distance from our thoughts; but he understands them while they are far off from us, from our knowledge, while they are potential, as gardeners know what weeds such ground will bring forth, when nothing appears.
De And how can it be, but that God should know all our thoughts, seeing he made the heart, and it is in his hand Pr , seeing, "we live, and move, and have our being" in God Ac ; seeing he is through us all, and in us all Eph Look well to your hearts, thoughts, risings, whatever comes into your mind; let no secret sins, or corruptions, lodge there; think not to conceal anything from the eye of God.
Though my thoughts be never so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot. My thought. The er , rea, which we have rendered "thought", signifies also a friend or companion, on which account some read-- thou knowest what is nearest me afar off, a meaning more to the point than any other, if it could be supported by example.
English Revised Version Whither shall I from thy spirit? Good News Translation Where could I go to escape from you? Where could I get away from your presence? Where can I run [to get away] from you? International Standard Version Where can I flee from your spirit? Or where will I run from your presence? Or whither shall I flee from Thy presence? And to where do I flee from Your face? Where can I flee to escape your presence? Or where could I flee from your presence?
You will trample our sins under your feet and throw them into the depths of the ocean! Zechariah nlt As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. Galatians nlt 20 My old self has been crucified with Christ.
It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me. Philippians —21 nlt 20 For I fully expect and hope that I will never be ashamed, but that I will continue to be bold for Christ, as I have been in the past. And I trust that my life will bring honor to Christ, whether I live or die.
Philippians nlt 13 For God is working in you, giving you the desire and the power to do what pleases him. Tell God what you need, and thank him for all he has done. His peace will guard your hearts and minds as you live in Christ Jesus.
Hebrews —2 nlt 1 Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us.
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