Waiting upon God.

 Waiting upon God.
There are expressions in this psalm which sound harsh and cruel, and which Christians would shrink from using. But, on the other hand, there is much here that comes home to our experience, and that is helpful and comforting in the great trials of life. It is something to know that good men have suffered affliction before us—that they have been falsely accused and foully wronged, that they have felt the pangs of grief and the bitterness of disappointment, and that they have had to bear much and wait long before deliverance came. The lesson is clear. It is—Wait upon God. This is the refrain, which comes so sweetly at the middle (Psa_59:10), and then with increased force and emphasis at the end (Psa_59:17). The figure seems that of a sentinel on his tower. He is set there to watch. He must be vigilant and patient. There is much to try him, but not till morning breaks will he find release.

I. WAITING UPON GOD ASSURES DELIVERANCE. Waiting implies faith and hope. "The husbandman waits for the harvest." The physician waits for the effect of his remedies. The father waits for the time when his son is educated, and fit to take his place in the world. So we are to have faith, to hold ourselves still, in patient expectancy, till God’s will is made known. Waiting does not preclude personal effort. On the contrary, it implies it. God will not do for us what he has made us able to do for ourselves. Our duty is to work, and wait upon God for his blessing. We must do our part, if we expect God to do his part. But there are times when we have, so far as we know, done all in our power, when we have exhausted all lawful efforts, and yet our condition is not bettered, but rather grown worse. Our straits are great. Our needs are urgent. Our enemies press us on every side, and shout as if sure of their prey. What comfort it is, at such a time, to commit ourselves to God, and to wait patiently for him from whom our salvation comes!    Remember what God is, and what he has done. He is our "Strength" and our "Defense." God in us is our Strength—our strength made perfect in weakness. 
We in God is our "Defense"—our Strong Tower to which we run and are safe.

II.WAITING UPON GOD AWAKENS PRAISE.(Psa_59:14 17.) Here is a sweet strain of thanksgiving. The rage and malice of the enemy still continue, but it is malice that is defeated, and rage that is baulked of its prey. The "morning" brings deliverance, and, instead of the shrieks of the victim, there are the songs of the victor. God has saved his servant who trusted in Him. 
How often has the same thing come true! God’s people, waiting upon him in the day of their trouble, have found "defense" and "refuge." God’s power has delivered them from their enemies; God’s "mercy" has brought joy and peace to their hearts. Therefore they, with renewed ardour, say, "Unto thee, O my Strength, will I sing: for God is my Defense, and the God of my mercy."—W.F.



Psa_59:8-17
But thou, O Lord, shalt laugh at them (comp. Psa_2:4). Thou shalt have all the heathen in derision (see the comment on Psa_59:5, and particularly the explanation there given of "all the heathen").
Psa_59:9
Because of his strength. There is no "because of" in the original, and the reading, "his strength" (עזּוֹ), is doubtful. Several manuscripts have "my strength" (עזּי), and this reading was followed in all the ancient versions. Most modern critics prefer it, and translate, O my strength, as in Psa_59:17. Will I wait upon thee; rather, I will wait upon thee. For my God is my Defense; or, my High Tower (Revised Version).
Psa_59:10-13
The enemies are still the main subject. Their pride, their cursing, their lying, are denounced (Psa_59:12). The psalmist trusts to "see his desire" upon them (Psa_59:10). First he begs that they may not be slain, but only "scattered abroad," so that they may remain as examples of God’s vengeance for the warning of others (verse. 11). Then, forgetting this wish, he pleads for their capture and their utter destruction, without which God’s glory will not be fully vindicated (Psa_59:12, Psa_59:13).
Psa_59:10
The God of my mercy shall prevent me; or, according to another reading, God with his mercy shall prevent (i.e. anticipate) me. God shall let me see my desire upon mine enemies (comp. Psa_54:7).
Psa_59:11
Slay them not, lest my people forget; i.e. my true people—faithful Israel. The psalmist’s "first thought is, that by lingering on in life for a while the wicked may be more edifying monuments of the Divine anger" (Cheyne). (For a parallel, see Exo_9:16.) Scatter them by thy power; or, make them wanderers (comp. Gen_4:12, Gen_4:14). It has been often noted that David’s curse seems to have passed on to the entire nation of the Jews. And bring them down, O Lord our Shield; i.e. "cast them down from their honourable positions bring them into misery and disgrace—O Lord, who art our Defense and Shield" (comp. Psa_3:3; Psa_18:2; Psa_28:7).
Psa_59:12
For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul’s special emissaries (1Sa_19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psa_10:7; and, for an example, see 2Sa_16:5-8).
Psa_59:13
Consume them in wrath, consume them; or, "make an end of them"—’’bring them to naught." That they may not be; or, "that they be no more." And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel" (1Sa_17:46).
Psa_59:14-17
David here turns back from the future fate of his enemies to their present condition,and repeats Psa_59:7 verbatim. He thus reminds himself of his existing danger; he is still being sought—they are still in quest of their prey, and will continue so till morning comes (Psa_59:15). But in the morning he will be gone—he will have escaped them. Upon this thought occurring, he raises a renewed thanksgiving to God (Psa_59:16, Psa_59:17)
Psa_59:14
And at evening let them return; rather, they return, as in Psa_59:6. And let them make a noise like a dog; rather, they make a noise. And go round about the city. Keeping their watch upon me.
Psa_59:15
Let them wander up and down for meat; rather, they wander up and down for meat. David himself was the prey which they desired. They kept guard around his house, wandering, no doubt, up and down. And grudge if they be not satisfied; rather, as in the margin and in the Revised Version, and if they be not satisfied, they will stay all night. This they appear to have done from 1Sa_19:11-15.
Psa_59:16
But I will sing of thy power; rather, of thy strength—the same word as that used in Psa_59:9 and Psa_59:17. Yea, I will sing aloud of thy mercy in the morning.
When the morning came, David had escaped (1Sa_19:12), and could "sing of God’s mercy" securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in Psa_59:9 and Psa_59:17.
Psa_59:17
Unto thee, O my Strength, will I sing: for God is my Defense; or, Strong Tower (comp. Psa_59:9, which, if we read עזּי for עזוֹ, is so far, excepting in the verb, identical). And the God of my mercy; i.e. "the God who showeth mercy upon me" (comp. Psa_59:10).

What David would praise God for.

Psalms 59:8-17

David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise Him.
I. He resolves to wait upon God (Psa_59:9): “Because of his strength” (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) “Will I wait upon thee, with a believing dependence upon thee and confidence in thee.” It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defense, our high place, in whom we shall be safe. He hopes, 
1. That God will be to him a God of mercy (Psa_59:10): “The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations.” It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa_55:3); and they are sure to all the seed. 
2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretells concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Psa_59:10. 
   (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa_59:8. “They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision.” Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Psa_2:4; Pro_1:26; Isa_37:22. 
   (2.) That God would make them standing monuments of his justice (Psa_59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destruction startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: “Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country.” Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. 
“So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!” If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. 
   (3.) That they might be dealt with according to their deserts (Psa_59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to,)(1Sa_14:28, 1Sa_14:44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. 
   (4.) That God would glorify Himself, as Israel's God and King, in their destruction (Psa_59:13): “Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God rules in Jacob unto the ends of the earth.” Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfills his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa_45:4. 
   (5.) That he would make their sin their punishment, Psa_59:14, compare Psa_59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Psa_59:11), and gradually consumed (Psa_59:13); those that die by famine die by inches, and feel themselves die, Lam_4:9. He foretells that they should be forced to beg their bread from door to door. 
       [1.] That they should do it with the greatest regret and reluctance imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Psa_104:20. 
       [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos_7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. 
       [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Psa_59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. 
       [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa_56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.
II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Psa_59:16, Psa_59:17. 
Observe,
1. What he would praise God for. 
   (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. 
   (2.) He would praise him because he had, many a time, and all along, found him his defense and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. 
   (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defense to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.
2. How he would praise God. 
   (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. 
   (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. 
   (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassion's are new every morning, and therefore it is fit to begin the day with his praises.    (4.) He would sing unto God (Psa_59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

Daily Disciples

Sunday, August 17, 2014 SHARE READ ONLINE Daily Disciples Today’s Reading: Psalms 97; Romans 16 Today’s Thoughts: A Gentle Answer A gentle answer turns away wrath, but a harsh word stirs up anger. Proverbs 15:1 If a gentle answer turns away wrath, why do we choose to say harsh words? We hear harsh words everywhere we go. People seem to be so angry these days. The southern California freeways are notoriously known for drivers having "road rage." I do not even want to know what kinds of words are being spoken in the cars of others while driving. Out of the abundance of the heart, the mouth speaks. Our mouths are speaking right from our hearts. The difficulty with having a "gentle answer" is that the character trait of self-control has to be developed first. If we look at the fruits of the Spirit, the last one is self-control. It starts with love and ends with self-control. We all have the ability to speak gentle and kind words to each other when we want to be kind and loving. However, we do not want to be gentle and kind when we have been criticized or mistreated. These situations require self-control so we can watch our words and answer with gentleness and kindness. I pray for self-control daily. Not only do I not want to regret my words, but also I really want my heart to reflect the Lord. I see the Lord's reflection in me when I hear the words that come from my heart. Listen to yourself today. What kind of words do you use? What kind of tone or attitude do you have? Are your words edifying and encouraging or destructive and negative? Then, when you get angry, evaluate your words again. God wants us to have peace: He left it and He gave it. Anger is not a sin but stirring anger up is. Pray for the Lord to take hold of your heart to help you to hold your words. Pray for self-control of your tongue. Our mission is to evangelize the lost and awaken the saved to live empowered lives by the Work of God and His Holy Spirit. Daily Disciples Ministries makes a difference for the kingdom of God by teaching and training believers how to be in God's Word, how to pray and how to walk with Jesus every day, as His daily disciple. Daily Disciples Ministries, Inc.

Prayer for Deliverance from Enemies.

Prayer for Deliverance from Enemies.

1 Deliver me from my enemies, O my God; Set me securely on high away from those who rise up against me. 
2 Deliver me from those who do iniquity And save me from men of bloodshed. 
3 For be hold, they have set an ambush for my life; Fierce men launch an attack against me, Not for mytransgression nor for my sin, O LORD,
4 For no guilt of mine, they run and set themselves against me. Arouse Yourself to help me, and see! 
5 You, O LORD God of hosts, the God of Israel, Awake to punish all the nations; Do not be gracious to any who are treacherous in iniquity. Selah. 
6 They return at evening, they howl like a dog, And go around the city. 
7 Behold, they belch forth with their mouth; Swords are in their lips, For, they say, "Who hears?" 
8 But You, O LORD, laugh at them; You scoff at all the nations. 
9 Because of his strength I will watch for You, For God is my stronghold. 
10 My God in His loving kindness will meet me; God will let me look triumphantly upon my foes. 
11 Do not slay them, or my people will forget; Scatter them by Your power, and bring them down, O Lord, our shield. 
12 On account of the sin of their mouth and the words of their lips, Let them even be caught in their pride, And on account of curses and lies which they utter. 
13 Destroy them in wrath, destroy them that they may be no more; That men may know that God rules in Jacob To the ends of the earth. Selah. 
14 They return at evening, they howl like a dog, And go around the city. 
15 They wander about for food And growl if they are not satisfied. 
16 But as for me, I shall sing of Your strength; Yes, I shall joyfully sing of Your loving kindness in the morning, For You have been my stronghold And a refuge in the day of my distress. 
17 O my strength, I will sing praises to You; For God is my stronghold, the God who shows me loving kindness. NewAmericanStandard

Psa 59:1  A David psalm, when Saul set a watch on David's house in order to kill him. My God! Rescue me from my enemies, defend me from these mutineers. 
Psa 59:2  Rescue me from their dirty tricks, save me from their hit men. 
Psa 59:3  Desperadoes have ganged up on me, they're hiding in ambush for me. I did nothing to deserve this, GOD, 
Psa 59:4  crossed no one, wronged no one. All the same, they're after me, determined to get me. Wake up and see for yourself! 
Psa 59:5  You're GOD, God of angel armies, Israel's God! Get on the job and take care of these pagans, don't be soft on these hard cases. 
Psa 59:6  They return when the sun goes down, They howl like coyotes, ringing the city. 
Psa 59:7  Then suddenly they're all at the gate, Snarling invective, drawn daggers in their teeth. They think they'll never get caught. 
Psa 59:8  But you, GOD, break out laughing; you treat the godless nations like jokes. 
Psa 59:9  Strong God, I'm watching you do it, I can always count on you. 
Psa 59:10  God in dependable love shows up on time, shows me my enemies in ruin. 
Psa 59:11  Don't make quick work of them, GOD, lest my people forget. Bring them down in slow motion, take them apart piece by piece. 
Psa 59:12  Let all their mean-mouthed arrogance catch up with them, Catch them out and bring them down --every muttered curse --every barefaced lie. 
Psa 59:13  Finish them off in fine style! Finish them off for good! Then all the world will see that God rules well in Jacob, everywhere that God's in charge. 
Psa 59:14  They return when the sun goes down, They howl like coyotes, ringing the city. 
Psa 59:15  They scavenge for bones, And bite the hand that feeds them. 
Psa 59:16  And me? I'm singing your prowess, shouting at cockcrow your largesse, For you've been a safe place for me, a good place to hide. 

Psa 59:17  Strong God, I'm watching you do it, I can always count on you-- God, my dependable love. MSG Message Bible.

Psalms 59:1-17

Psalm 59 gives more the external enemies. The same wickedness is found there, but the might of human power with it. But they also must be judged, that wickedness may be set aside. Nor was it the sin of Israel against them that brought the heathen on them (however God might chasten them for sin against Him, so that He was justified). The suffering remnant look therefore for the intervention of Jehovah to judge them. And Jehovah shall judge all the heathen. They are not destroyed, but scattered, yet practically, as power, consumed; and many, as we know, slain.
This psalm speaks of no restoration of blessing. It is judgment, and judgment going on and not yet finished. And this judgment of the proud and wicked enemies will go on. Though rising up in rage to a head of wickedness, they will be sore smitten and consumed. All the heathen are concerned in it, but I apprehend that it is especially the apostate power animated of Satan — partially the king of Daniel 8 perhaps. It will be remarked here that, the moment it is in contrast with the heathen, the name of Jehovah is introduced. The personal address is still under the name of God, for the people are still outside (see Psa_59:3; Psa_59:5; Psa_59:8 for Jehovah, and Psa_59:1; Psa_59:9-10; Psa_59:17 for the personal address). Note, the result is, that God rules in Jacob unto the ends of the earth. Verses 14-15 (Ps_59:14-15) are, I apprehend, a challenge. Let the heathen be as hungry dogs about the city, the believer will sing of Jehovah's power. It is at the close of the tribulation.
This psalm presents another phase of the connection of Israel and Messiah, and shows how David became the fitted instrument whom God had attuned to tell Messiah's and the remnant's sufferings. "Slay them not, lest my people forget." [1] Now, this is not the language of the king, as such, but of Jehovah. The only case where "my people" is used is 2Sa_22:44, or Psa_18:43, where Christ is the speaker. But when Christ is born, He is called Jesus, for He shall save His people from their sins. Now Jesus was the personal verifying of that which was said of Jehovah. In all their affliction He was afflicted, as in Isaiah 63. It is Jehovah who gets the tongue of the learned (Isaiah 50). So that "my people," where not directly of Jehovah which is frequent, is Christ entering into the sorrows of Israel, but in the love of Jehovah to them no doubt as man (or how could He have actually suffered?) but still in the sympathies of Jehovah — yet, and because He is Jehovah, perfectly entering into them. It is thus He wept over Jerusalem, saying, "How often would I have gathered thy children together!" But that was Jehovah Hence, though He can say "we," because He graciously takes a place among the children, yet, in saying "we," it brings in all His own value and excellency into the cry. "I" and "me" may often take up the case of an individual of the remnant; but in case of such an expression as "my people," we clearly get One who stands in another position not merely David. He says (like Moses) to Jehovah, "thy people" ever, and that is all right, but One who, in whatever sorrow, could say, as Jehovah, when spoken of by the Spirit, "my people," and enter into their griefs with divine sympathy, and a righteous call for divine judgment. I apprehend that, though the enemies are the heathen, yet their complete intimacy and affinity with the wicked among the Jewish people is clearly intimated here. The same thing is found in Isaiah 66. They are all melted into one system and state of wickedness.
Note #1

If the title be right, David was not yet king de facto, and the Spirit of Christ in him spoke anticipatively of the title of the anointed one; but evidently in view of another epoch. Note too here all Israel is in view of the desires of faith, though no deliverance even of the Jews be yet accomplished.

Seeing Jesus Is Seeing God

Seeing Jesus Is Seeing God
He that seeth me seeth Him that sent me— John_12:45
Utterances of Transcendent Importance
That these words are of profound importance we may gather from two considerations. The one is that our Savior cried them (John_12:44). 
As a rule our Savior did not cry. lie did not cry nor lift up His voice in the streets. But now and then, in some exalted hour, the Gospels tell us that He cried (John_7:37). 
And in every instance when He cried, we have words that take us to the very heart of things. Also, remember that in these verses we have our Lord's last public sermon. From the beginning of chapter thirteen onwards our Lord is in seclusion with His own. And we may be certain that every word He uttered in His final and farewell discourse would be of infinite significance.
Does God Meet Man's Need?
We recognize that infinite significance when we face the problem of our faith today. Our problem is not to believe there is a God, but to be sure that He answers to our highest thought of Him. We may justly and seriously question if any man be really an atheist. Some think they are, in moments of recoil; others assert it on street corners. But it seems to me that the thought of God is intermingled with our deepest being, as the sunshine is intertangled with the daffodils which are making the world beautiful. Our difficulty is not to believe there is a God. The atheist has been replaced by the agnostic. Our real difficulty centers in His character—is He equal to our highest thought of Him? For when life is difficult, and ways are shadowed, the soul can never have quietness and confidence unless the Rock be "higher than I."
Is There Any Cruelty in God?
This difficulty is profoundly felt in the modern study of the world of nature. "I find no proof in nature," wrote Huxley once to Kingsley, "of what you call the Fatherhood of God." Nature is quick with whisperings of God as every lover of her knows. That was one reason why our Savior loved her and haunted the places where the lilies were. But no one can seriously study nature without finding there elements of cruelty, and at once the thoughtful mind begins to ask, "Is there, then, cruelty in God?" If there be, He may be still "the Rock," but He is not "the Rock that is higher than I." We never can trust Him in an entire surrender if there be a shadow of cruelty in His nature. And that is the difficulty of many students now, not to credit the existence of a God, but to believe that He is higher than our highest.
Is There Any Injustice in God?
Or, again, we turn to human life, eager to find God in human life. That is a perfectly reasonable inquiry, for "in Him we live and move and have our being." 
Now, tell me, when we turn to human life are there not things in it that look like gross injustices — injustices that do not spring from character nor from any harvesting of sin? And if man be not responsible for these, at once the thinking mind begins to ask, 
"Is it God, then, who is responsible for these?" Granted that He is, God may still exist. Atheism is an illogical conclusion. But granted that He is, how can we ever love Him with our whole soul and strength and mind? If in Him in whom we have our being there be the faintest suspicion of injustice, we never can trust Him in utter self-surrender. Take everything you find in life and nature and transfer it to the heart upon the throne, and how extraordinarily difficult it is to believe that the Rock is higher than ourselves. And yet unless it be infinitely higher, there is no help for us when the golden bowl is broken nor when the daughters of music are brought low.
God Is What Jesus Is
And then we hear the word of the Lord Jesus, "He that beholds me beholds him that sent me." Or, as He said to Philip only a little later, "He that hath seen me hath seen the Father." 
We are not commanded to take all we find in nature or in life and carry it up to the heart upon the throne. "What I do thou know not now, but thou shalt know hereafter." But we are commanded, over and over again, to take everything we find in Jesus, and by that to read the character of God. Just as a little moorland pool will reflect all the glory of the heavens, so Christ, in the limits of His humiliation, is the mirror of the heart of God. That is what the writer to the Hebrews means when, at the beginning of his magnificent epistle, he calls Christ the "reflection of His glory" (Heb_1:3). 
That is a very splendid act of faith in this seemingly unjust and cruel world. But that is the act of faith which marks the Christian. 
We by Him do believe in God (1Pe_1:21). If he who hath seen Christ hath seen the Father, then we can trust the Father to the uttermost, and leave all other difficulties to be cleared when the day breaks and the shadows flee away.

"I'm pointing to--to God's kingdom."

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John 3:3  
Jesus said, "You're absolutely right. Take it from me: Unless a person is born from above, it's not possible to see what I'm pointing to--to God's kingdom." 

Jesus answered and said unto him,.... Not to any express question put by Nicodemus; unless it can be thought, that a question of this kind might be asked, what is the kingdom of God, so much spoken of in thy ministry? and what is requisite to the seeing and enjoying of it? though not recorded by the evangelist; but rather to the words of Nicodemus, concluding from his miracles, that he was the Messiah; and that the kingdom of God was now approaching, or the world to come, the Jews so much speak of; and in which all Israel, according to their notion, were to have a part (o); and which notion, our Lord in the following words, seems to oppose: 

verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God; Nicodemus, according to the general sense of the nation, thought that when the Messiah came, and his kingdom was set up, they should all share in it, without any more ado; they being the descendants of Abraham, and having him for their father: but Christ assures him, that he must be "born again"; in distinction from, and opposition to his first birth by nature; in which he was vile, polluted, carnal, and corrupt, being conceived in sin, and shapen in iniquity, and was a transgressor from the womb, and by nature a child of wrath; and in opposition to, his descent from Abraham, or being born of him, and of his seed; for this would be of no avail to him in this case, nor give him any right to the privileges and ordinances of the kingdom of God, or the Gospel dispensation; see Mat_3:9; as also to birth by proselytism; for the Jews have a frequent saying (p), that 

"one that is made a proselyte, כקטון שנולד דמי, "is like a child new born".'' 

Which they understand, not in a spiritual, but in a civil sense; such being free from all natural and civil relations, and from all obligations to parents, masters (q), &c. And by this phrase our Lord signifies, that no man, either as a man, or as a son of Abraham, or as a proselyte to the Jewish religion, can have any true knowledge of, or right unto, the enjoyment of the kingdom of God, unless he is born again; or regenerated, and quickened by the Spirit of God; renewed in the spirit of his mind; has Christ formed in his heart; becomes a partaker of the divine nature; and in all respects a new creature; and an other in heart, in principle, in practice, and conversation; or unless he be "born from above", as the word is rendered in John_3:31; that is, by a supernatural power, having the heavenly image stamped on him; and being called with an heavenly calling, even with the high calling of God in Christ Jesus: if this is not the case, a man can have no true knowledge of the kingdom of the Messiah, which is not a temporal and carnal one; it is not of this world, nor does it come with observation; nor can he have any right to the ordinances of it, which are of a spiritual nature; and much less can he be thought to have any true notions, or to be possessed of the kingdom of grace, which lies in righteousness, peace, and joy in the Holy Ghost; or to have either a meetness for, or a right unto the kingdom of glory: though by the following words it seems, that the word is rightly rendered "again", or a second time, as it is by Nounus. 

(o) Misn. Sanhedrin, c. 11. sect. 1. (p) T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1. & 97. 2. (q) Vid. Maimon. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2.

THE VALUE OF FRIENDSHIP

THE VALUE OF FRIENDSHIP
"Two are better than one.., for if they fall, the one will lift up his fellow."-- Ecc_4:9-10.

WE CANNOT have many inner friends, but sad is the life that has not its other self. The friendship of David and Jonathan, of Damon and Pythias, has passed into the current talk of the world. It is especially good for the Christian disciple to travel to heaven with a comrade, Hopeful with Christian, and Mercy with Christian.
A friend is invaluable if we stumble or fall on the path of life. 
"Woe to him that is alone when he falls." "Brethren," says the Apostle, "if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself lest thou also be tempted.'" 
Let us watch for each other's souls; if any is falling away from the truth, or into some insidious trap, let us lift him up. Let us exercise the brotherly solicitude that Barnabas did for Paul.
Friendship ought to make our spirits glow. "How can one be warm alone?" 
Of course, in a spiritual sense there are divine sources of caloric. The love of Christ kindle to vehement heat. But it is certainly easier to keep up the temperature when we have a kindred heart beside us. Perhaps this was one reason why our Lord sent forth His disciples by two and two (Mar_6:7).
Without companionship material things cannot satisfy. The ties of nature, friendship, and religious communion give a zest to a poor man's life, which the miser with all his wealth forfeits. It is all-important, not only in ordinary life, but pre-eminently in the pilgrimage of the spirit, to have fellowship with some kindred soul.
In temptation a true friend makes us more able to withstand the devil. 
It is a real help in the hour of trial to have a friend who will appropriate the words of our Lord, saying: 
"I have prayed for thee, that thy faith fail not." 
There is no fellowship like that of Jesus, our Faithful Friend, who lifts us when we fall, chafes us when chilled with cold, and sucours us against the Tempter. Does He not make the third in the threefold cord--"Where two or three are gathered together in My Name, there am I in the midst of them" (Mat_18:20).

PRAYER
We pray for our companions in life's pilgrimage. Help us to hearten them with our courage, cheer them with our love, and bear their burdens so far as we may. For ourselves may we find in Jesus the Friend that sticketh closer than a brother. AMEN.