![]() Trust in the Lord with thy whole heart, and never lean to thy own understanding for he hath said, "No, I will never leave thee not I: I will never, never cast thee off." This promise is made to those who are patiently bearing affliction or persecution for Christ's sake and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. To give a literal translation is scarcely possible it would run in this way: "No, I will not leave thee no, neither will I not utterly forsake thee." Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. ![]() These words were, in sum, spoken to Joshua, Joshua 1:5: "As I was with Moses, so will I be with thee I will not fail thee, nor forsake thee." They were spoken also by David to Solomon, 1 Chronicles 28:20: "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed for the Lord God, even my God, will be with thee he will not fail thee, nor forsake thee." The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. I will never leave thee, nor forsake thee. The covetous man is ever running out into futurity with insatiable desires after secular good and, if this disposition be not checked, it increases as the subject of it increases in years. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions for in this sense the original is used by the best Greek writers.īe without covetousness - Desire nothing more than what God has given you and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.Ĭontent with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. Instead of δε but, γαρ, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, FOR whoremongers and adulterers God will judge. The bed undefiled - Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. ![]() At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonourable and sinful which is, in fact, in opposition to the apostle, who says marriage is honourable in ALL and to the institution of God, which evidently designed that every male and female should be united in this holy bond and to nature, which in every part of the habitable world has produced men and women in due proportion to each other. This may have been said against the opinions of the Essenes, called Therapeutae, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. Marriage is honourable in all - Let this state be highly esteemed as one of God's own instituting, and as highly calculated to produce the best interests of mankind. ![]()
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