​Rom 3:23  For all have sinned, and come short of the glory of God; 

This one verse sums up the condition of every man, woman and child born in the earth. But, many do not know it is even in the Bible, and do not realize it defines them personally.
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In God's eyes, we all stand as sinners, in need of a Savior. Many will not accept this, but our denial doesn't change the truth. 

If we lie once, it makes us a sinner. If I've stolen even one thing, I've transgressed God's laws, and it makes me a sinner. If you look at a woman/man with lust in your heart-in God's eyes, you've committed adultery. The world today is saturated with idolatry, various forms of covetousness, and rampant with jealousies, competitions and envy.

James tells us, if we've committed one sin, we've become guilty of them all:

Jas 2:10  For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 

These verses teaches us, if you break any one of them, you sin against the Divine Lawgiver. It causes us to realize it is impossible for us to keep God's laws, just as the Jews could not keep the laws in Israel; it is impossible. 

This is a “hard saying”—not because it's hard to understand,” but because it is very easy to be understood. It is very plain and simple; it tells us clearly that if anyone should keep the whole law of God, except one point, he would just as much be an offender against the law, as if he had broken the whole. The saying is hard, only because it is contrary to our notions. We cannot bear that so much responsibility is placed on our single actions. We naturally want to measure ourselves by an easy, pliant rule, making large allowances for ourselves: we shrink from looking into our actions, one by one, which exposes our lawlessness. It tells us that God looks upon us and our actions one by one; that we cannot be two sorts of selves, one a transgressor, the other a doer of the law; that He does not give His commandments to be dealt with in a trifling way; that He seeks at our hands a full unswerving obedience.

What is the answer to our plight? Let's go back and re-read Romans 3:23, with the verses above, and under it-in context:
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Rom 3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 
Rom 3:23  For all have sinned, and come short of the glory of God; 
Rom 3:24  Being justified freely by his grace through the redemption that is in Christ Jesus: 

What now, do these verses teach us?...

Therefore, by the deeds of the law shall no flesh be justified. Since all are found to be sinners, law-breakers, none can be counted sinless; or, in other words, justified.
Works of the law. In the Greek, this reads, Works of law. The statement is general, and of course would include the law of Moses.
For by the law is the knowledge of sin. Again the article is not found in the Greek before law. Law, generally, when once known, reveals to us that we are transgressors. The savage steals as a legitimate pursuit, but when once he hears the law, "Thou shalt not steal," his sin is revealed.
The righteousness of God without the law (Greek, without law) is manifested. A righteousness that does not spring from perfect obedience to law (without law), is predicted both by the law of Moses and the prophets of Israel.
Even the righteousness . . . by faith of Jesus Christ. The Gospel, wherein we are "justified by faith, and have peace with God through Jesus Christ." All were guilty under the law, but the law and prophets pointed to forgiveness in Christ.
Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent.
For all have sinned. This has been already shown.
And come short of the glory of God. Wickliffe says, "Have need of the glory of God." I believe this suggests the idea. Man was made originally in the image of God. He was then sinless. No sinner is in the Divine image. All have sinned, and to have the divine likeness restored, need to have their sins blotted out. Until this is done they come short of the glory of God.
Being justified freely by his grace. All who believe upon Jesus Christ have their sins thus blotted out, being freely, as a divine gift, justified (that is, counted just, or sinless) by grace, through the redemption that is in Christ Jesus. Christ redeems the sinner who puts his trust in him. His blood pays the debt that the sinner owes to justice. Since Christ, the sinless One, has suffered for sin, God will accept his suffering for the debt of those who love and trust in him.
Whom God hath set forth to be a propitiation. Christ was publicly shown forth as a MERCY SEAT (a Propitiatory). As God of old met Israel at the mercy seat when the blood of the atonement was offered, so Christ on the Cross is our mercy seat. There we meet God who comes to us then in tender mercy, to declare his righteousness, to show it to us, in bestowing righteousness upon us in forgiving our past sins. This system of forgiveness, or righteousness through the cross of Christ, is the righteousness without law predicted by the Law and the Prophets.
That he might be just. Can God be just, and yet justify the sinner? Only, because justice was fully satisfied when the sinless Christ died, not for himself, but for his people. The believer in Christ Jesus, trusting in him, baptized into Christ, into his death, is in Christ, and Christ hath paid the penalty for all who are found in him.

In summary, all who have placed their faith and trust in Christ Jesus, and have had their sins blotted out by that faith can stand on Romans ch. 8:1-

Rom 8:1  There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 
Rom 8:2  For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 

As a believer in Christ, we seek to walk in obedience to Jesus, out of love, not obligation. We seek to walk after the Spirit, and forsake the life of the flesh. The Holy Spirit in us, aids and assists us in walking in righteousness, but, if we stumble and fall, we do not lose heart. The remedy is given to us in 1John 1:8-10
1Jn 1:8  If we say that we have no sin, we deceive ourselves, and the truth is not in us. 
1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 
1Jn 1:10  If we say that we have not sinned, we make him a liar, and his word is not in us. 
Jesus has made a provided for us a way to walk out this life, and stay in the narrow path, with his word as a light for the journey.
Lorna Couillard

​"Sit still, my daughter, for the man will not rest, until he have finished
​the thing this day." — Rth_3:18.

PARADISE HAS vanished from our world, as the picture of a landscape vanishes when swept by storm. And our race stands in much the same plight as did Naomi and Ruth in this old-world story. We have lost our inheritance, and the one barrier which stands between us and despair is the Person and Work of our Lord Jesus Christ. But, thank God, we need have no doubt as to the sequel. For as Boaz claimed back the estate for Ruth, so may we be confident that Jesus Christ will never be at rest till this sin-stained and distracted world is restored to her primitive order and beauty, as when the morning-stars sang for joy.
Jesus is our near Kinsman by His assumption of our nature. He is the nearest and dearest Friend of our race, who stooped to die for our redemption. And the fact that He carried our nature in Himself to heaven, and wears it there, is an indissoluble bond between us. Sit still! do not fret! He will never fail, as He will certainly never forsake!
Let us seek the quiet heart in our prayers. Prayer must arise within us as a fountain from unknown depths. But we must leave it to God to answer in His own wisest way. We are so impatient, and think that God does not answer. A child asked God for fine weather on her birthday, and it rained! Some one said, "God didn't answer your prayer." "Oh yes," she replied, "He did, God always answers, but He said No!" God always answers! He never fails! Be still! If we abide in Him, and He abides in us, we ask what we will, and it is done. As a sound may dislodge an avalanche, so the prayer of faith sets in motion the power of God.
In times of difficulty—be still! Thine enemies are plotting thine overthrow! They laugh at thy strong confidence! But hast thou not heard His voice saying: "This is the way, walk ye in it"? Then leave Him to deal with thy foes from whatever quarter they come. He is thy Rock, and rocks do not shake. He is thy High Tower, and a high tower cannot be flooded. Thou needest mercy, and to Him belongeth mercy. Do not run hither and thither in panic! Just quietly wait, hushing thy soul, as He did the fears of His friends on the eve of Gethsemane and Calvary. "Rest in the Lord, wait patiently for Him." "Be still, for He will not rest, until He hath finished the thing this day."
​(Our Daily Walk)

Note: As I read this devotional the Holy Spirit directed me to add a prophetic message He gave me to speak at my church at the time-because it speaks of God's mind for His people today, and His great love, and protection for those who belong to Him. This message was spoken to the congregation on March 4, 2001, with the both pastor's permission:

"As Ruth came and laid at Boaz' feet, he covered her with his skirt, protected her, and provided for her. He took her as his own, He was her near kinsman.
Come and lay at my feet, let me cover you with my garment. Rest with me, you are precious to me. Every drop of my blood that fell to the ground, cried I love you, I forgive you, you are mine.  Let me hold you close to myself,
​I AM your kinsman Redeemer, let me protect you, cover you, provide for you. For consider this: Am I not greater than Boaz?"

“OUR REFUGE AND STRENGTH”
Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. The LORD of hosts is with us; the God of Jacob
​is our refuge. Selah. Psa 46:10-11

​The historical origin of this psalm cannot be certainly determined. Probably it was composed when Jerusalem was beleaguered by Sennacherib’s hosts, 2Ki_18:1-37. It befits every era in which the Church is in danger from her foes, and foretells the final destruction of Antichrist. It was Luther’s favorite psalm, and is rendered into verse in his memorable hymn, Ein’ Feste Burg. During the sitting of the Diet of Augsburg he sang it every day to his lute, standing at the window and looking up to heaven. The theme of the psalm is the security of God’s people, and this is elaborated in three stanzas, each of which ends with Selah.
Alone among great cities, Jerusalem lacked a river; but God was willing to become all that a river could be and more. Your deficiencies give more room for God’s all-sufficiency. Mark the beautiful alternative translation of Psa_46:5, R.V., margin, “at the dawn of morning.” Your sorrow is limited to a single night. See also Isa_37:36; Mat_14:25. Be still, O troubled heart! The God of the nations is your Father! Desolations are the snapping off of the dead branches to prepare for the spring. F.B. Meyer

Personal note: The prophetic message added to this devotion was in no way a message of my being personally involved with, or intending to be in a relation with any man outside of marriage. I've been shown some have misconstrued this and gotten this impression-I am a widow of almost 20 years, and never intend to remarry, and am in no relationship with anyone. This was posted to give a word of comfort, encouragement and give the reader God's mind and His great heart for those who belong to Him, and are believer's in Christ. Question: do you have that relationship with Jesus Christ? Are you born again, and are you washed in the blood of the Lamb? If not, do not put it off-today is the day of salvation, we are not promised tomorrow. Then, when you would go back and read this prophetic message-put it into your own personal context; as God is speaking to you.
For a deeper understanding of the verse Ruth 3:18, also go to these verses, for further insight, and may the Lord touch your heart, and open your eyes, if you do take the time to do this study:
See- Psa_37:3-5; Isa_28:16, Isa_30:7, and Isaiah ch. 54 read the entire chapter

​In this short teaching, I'll point out some things about Amos, a chosen prophet of God during the days of Uzziah king of Judah. He is placed among the minor prophets in the bible, but his messages are of equal power, and significance. In the first verse we read:

Amo 1:1 The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

There are several things I'd like to glean from this one verse. It is loaded with insights, that may be missed.

1. He seems to have been among the very lowest orders of life, a herdsman, one who tended the flocks of others in the open fields, and a gatherer of sycamore fruit. Of whatever species this was, whether a kind of fig, it is evident that it was wild fruit; and he probably collected it for his own subsistence, or to dispose of either for the service of his employer, or to increase his scanty wages.

2. In this verse we can see the confirmation that God chooses “the weak things of the world to confound the mighty,” and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa_17:40).

Further on in ch. 7:14, Amos says this about himself:
Amo 7:14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdsman, and a gatherer of sycomore fruit:

In this verse he was saying-"I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Amo_7:15, “flock”; the Hebrew for “herdsman” includes the meaning, shepherd, compare Amo_1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it."

3. The daily environment of Amos' life was what gave him the keen discernment, and eyes to see the people and land before him-with the eyes of God's wisdom. Amos was not a citizen of the Northern Kingdom, to which he almost exclusively refers; but it was because he went up and down in it, using those eyes which the desert air had sharpened, that he so thoroughly learned the wickedness of its people, the corruption of Israel’s life in every rank and class of society.

4. We see within his speech as we read his messages the tokens of a man, honest and awake. No mincing words, no wasted words, but concise and with the power to cut through the deceptions of those he addressed. He was a realist, one able to cut through and divide a truth from a lie, and describe with clarity, the intentions of the hearts of those he confronted, and exposed. He opened up to them, their own evil intentions, their very hearts-this was the work of God. Making them hear the descriptions of their own conduct, from someone who saw through them with the piercing eyes of indwelt by God.

In the account of Amos, we see the ability of the Holy Spirit to take anyone, no matter what their status in life, and use them. In studying the life of the disciples in the New Testament, we see the same pattern, of God molding and forging the same kind of vessels, fit for the Master's use. Peter, the rough fisherman, Matthew the tax collector, Thomas, the weak in faith.

What God was able to do with Amos, is an example of what the power of God can do through anyone, who will say yes, and obey him. If God calls you, He will equip you.
Lorna Couillard

"I acknowledge my transgressions: and my sin is ever before me. Against Thee, Thee only, have I sinned, and done that which is evil in Thy sight." Psa_51:3-4.
"All have sinned and come short of the glory of God."  Rom_3:23.

​THIS PSALM is a temple-staircase, worn by the feet of myriads of penitents. The page is wet with the tears alike of the most saintly and the most sinful. Augustine had them written on the walls of his tiny cell at Hippo, that he might appropriate them constantly. Perhaps they are more precious to us at the end of life than the beginning.
Note the definitions of sin. It is an erasure or blot on the fair page of life; hence the cry, "Blot out my transgressions." Oh that God would blot out the scribblings and smudges of our later years, and bring back the fresh beauty of our youth! It is a stain on the white robe of the soul; hence the petition: "Wash me thoroughly from mine iniquity." There is but one way into the Holy City: "Blessed are they that wash their robes, and make them white in the Blood of the Lamb." It is leprosy; hence the cry, "Cleanse me from my sin; purge me with hyssop, and I shall be clean." There was special significance, then, for thee and me when Jesus reached forth His hand and touched the leper, saying: "Be thou clean."
Note the condition of forgiveness. It is confession. Transgression must be acknowledged. We must realise that sin is not only against man, but God, to whom man belongs, and who is affronted by all sin as committed directly against Himself. And our confession must not be superficial, but deep and heart-searching. We must go back to our earliest origins, to our connection with a sinful race, to our inward and hidden parts.
Note the cry for purity and righteousness of life. The clean heart has to be created, for there are no materials within us out of which it can be shaped or moulded. Eph_4:24 tells us that full provision has been made for this. We desire a "right," or steadfast spirit, which shall not deviate to the right or left, but bear straight onward to the goal. The Greek word for sin is "missing the mark." We long for a spirit that shall not be deflected. We desire a "free" or willing spirit (R.V. marg.). Yea, what a transformation is here! But it has been effected in myriads (1Co_6:11).  (Source- Our Daily Walk)

Psa 51:3 “For I acknowledge my transgressions.” Here he sees the plurality and immense number of his sins, and makes open declaration of them. He seems to say, I make a full confession of them. Not that this is my plea in seeking forgiveness, but it is a clear evidence that I need mercy, and am utterly unable to look to any other quarter for help. My pleading guilty has barred me from any appeal against the sentence of justice: O Lord, I must cast myself on thy mercy, refuse me not, I pray thee. Thou hast made me willing to confess. O follow up this work of grace with a full and free remission! “And my sin is ever before me.” My sin as a whole is never out of my mind; it continually oppresses my spirit. I lay it before thee because it is ever before me: Lord, put it away both from thee and me. To an awakened conscience, pain on account of sin is not transient and occasional, but intense and permanent, and this is no sign of divine wrath, but rather a sure preface of abounding favour.
Psa 51:4 “Against thee, thee only have I sinned.” The virus of sin lies in its opposition to God: the Psalmist's sense of sin towards others rather tended to increase the force of his feeling of sin against God. All his wrong-doing centred, culminated, and came to a climax, at the foot of the divine throne. To injure our fellow men is sin, mainly because in so doing we violate the law of God. The penitent's heart was so filled with a sense of the wrong done to the Lord himself, that all other confession was swallowed up in a broken-hearted acknowledgment of offence against him. “And done this evil in thy sight.” To commit treason in the very court of the king and before his eye is impudence indeed: David felt that his sin was committed in all its filthiness while Jehovah himself looked on. None but a child of God cares for the eye of God, but where there is grace in the soul it reflects a fearful guilt upon every evil act, when we remember that the God whom we offend was present when the trespass was committed. “That thou mightest be justified when thou speakest, and be clear when thou judgest.” He could not present any argument against divine justice, if it proceeded at once to condemn him and punish him for his crime. His own confession, and the judge's own witness of the whole transaction, placed the transgression beyond all question or debate; the iniquity was indisputably committed, and was unquestionably a foul wrong, and therefore the course of justice was clear and beyond all controversy.
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The most important of verses:
Psa_51:7
 “Purge me with hyssop.” Sprinkle the atoning blood upon me with the appointed means. Give me the reality which legal ceremonies symbolise. Nothing but blood can take away my blood-stains, nothing but the strongest purification can avail to cleanse me. Let the sin-offering purge my sin. Let him who was appointed to atone, execute his sacred office on me; for none can need it more than I. The passage may be read as the voice of faith as well as a prayer, and so it runs - “Thou wilt purge me with hyssop, and I shall be clean.” Foul as I am, there is such power in the divine propitiation, that my sin shall vanish quite away. Like the leper upon whom the priest has performed the cleansing rites, I shall be again admitted into the assembly of thy people and allowed to share in the privileges of the true Israel; while in thy sight also, through Jesus my Lord, I shall be accepted. “Wash me.” Let it not merely be in type that I am clean, but by real spiritual purification, which shall remove the pollution of my nature. Let the sanctifying as well as the pardoning process be perfected in me. Save me from the evils which my sin has created and nourished in me. “And I shall be whiter than snow.” None but thyself can whiten me, but thou canst in grace outdo nature itself in its purest state. Snow soon gathers smoke and dust, it melts and disappears; thou canst give me an enduring purity. Though snow is white below as well as on the surface, thou canst work the like inward purity in me, and make me so clean that only an hyperbole can set forth my immaculate condition. Lord, do this; my faith believes thou wilt, and well she knows thou canst.
Scarcely does Holy Scripture contain a verse more full of faith than this. Considering the nature of the sin, and the deep sense the Psalmist had of it, it is a glorious faith to be able to see in the blood sufficient, nay, all-sufficient merit entirely to purge it away. Considering also the deep, natural inbred corruption which David saw and experienced within, it is a miracle of faith that he could rejoice in the hope of perfect purity in his inward parts. Yet, be it added, the faith is no more than the word warrants, than the blood of atonement encourages, than the promise of God deserves. O that some reader may take heart, even now while smarting under sin, to do the Lord the honour to rely thus confidently on the finished sacrifice of Calvary and the infinite mercy there revealed.

For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 2Cor 2:17

Godly sincerity concerning God's word is another characteristic that the Lord desires to mark us with by His grace. "For we are not, as so many, peddling the word of God; but as of sincerity . . . we speak." The manner in which we relate to the word of God is a high priority to our Lord. In the early church, some were already relating wrongly to God's word. "For we are not, as so many, peddling the word of God." They were using the word of God for self-gain.
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The scriptures warn us about the temptation that people would face concerning inappropriate uses of the word. "There are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain" (Tit_1:10-11).

Tit 1:10  For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 
Tit 1:11  Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. 

Titus was warned of many in the church world who were rebelling against the message of God's word. They were into the meaningless chatter and religious deception that came from the legalists, who loved to lay the law on people. It was necessary that these men be silenced with the truth, because they were undermining the spiritual well-being of entire families. They were teaching things that were biblically unacceptable. Their motivation was the financial advantage they could acquire by peddling untruths. So many today are tempted to go after the material gain that often comes from those who will easily buy into religious schemes.

Paul also warned about others who would be motivated by the power and influence that a cleverly distorted message might produce. "For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves" (Act_20:29-30).

Act 20:29  For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 
Act 20:30  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 

True disciples follow the Lord Jesus. Furthermore, a true disciple wants to assist others in their quest to follow Jesus. These deceivers wanted others to follow them. This threat would be two-fold. Ruthless unbelievers would "come in" from outside the church. Also, "from among yourselves," men with an adulterated message would arise inside the church.

Godly sincerity is to characterize our treatment of the scriptures. We are to proclaim the truth. "But as of sincerity, but as from God, we speak in the sight of God in Christ." We are to proclaim the message that is from God (the Bible), and do it in genuineness, knowing our God is watching.
​(Day by Day by Grace)

"Nothing tries a man’s mettle more than impending evil which is equally certain and undefined. Add that the moment of the sword’s falling is unknown, and you have a combination which might shake the firmest nerves. Such a combination fronted Paul now. He told the elders, what we do not otherwise know, that at every halting-place since setting his face towards Jerusalem he had been met by the same prophetic warnings of ‘bonds and afflictions’ waiting for him. The warnings were vague, and so the more impressive. Fear has a vivid imagination, and anticipates the worst.
Paul was not afraid, but he would not have been human if he had not recognized the short distance for him between a prison and a scaffold. But the prospect did not turn him a hairsbreadth from his course. True, he was ‘bound in the spirit,’ which may suggest that he was not so much going joyfully as impelled by a constraint felt to be irresistible. But whatever his feelings, his will was iron, and he went calmly forward on the road, though he knew that behind some turn of it lay in wait, like beasts of prey, dangers of unknown kinds.
And what nerved him thus to front death itself without a quiver? The supreme determination to do what Jesus had given him to do. He knew that his Lord had set him a task, and the one thing needful was to accomplish that. We have no such obstacles in our course as Paul had in his, but the same spirit must mark us if we are to do our work. Consciousness of a mission, fixed determination to carry it out, and consequent contempt of hindrances, belong to all noble lives, and especially to true Christian ones. Perils and hardships and possible evils should have no more power to divert us from the path which Christ marks for us than storms or tossing of the ship have to deflect the needle from pointing north.
It is easy to talk heroically when no foes are in sight; but Paul was looking dangers in the eyes, and felt their breath on his cheeks when he spoke. His longing was to ‘fulfil his course.’ ‘With joy’ is a weakening addition. It was not ‘joy,’ but the discharge of duty, which seemed to him infinitely desirable. What was aspiration at Miletus became fact when, in his last Epistle, he wrote, ‘I have finished my course.’" excerpt from Alexander Maclaren

Jeremiah’s faith
Jer 32:9  And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.

I. Faith is here illustrated as resting exclusively upon the word of God. All that Jeremiah did in this matter he did just because he had a command from the Lord. Whilst he was in prison, God told him that his cousin should come and offer him the redemption of a part at least of the family inheritance. The man came, and he “knew that this was the Word of the Lord”; therefore he bought the field. It is not to be supposed that he was rich. The probability is that he may have had to get the money for the purchase from his friend Baruch. Neither had he any expectation of himself obtaining any personal benefit from the purchase, for he believed that the city would be given into the hands of the Chaldeans, that the people would be taken for seventy years as exiles to Babylon. This is the very nature of true faith; it does the thing, or it receives the thing, it fears or it hopes, as the case may be wholly because God has spoken. If it embraces a promise, it rests its hope upon the Word of the Lord. If it is moved by fear, it is because God has denounced an impending punishment. If it acts in a particular way, it follows exactly the path which God has marked out. Resting as it does entirely upon the Word of God, it is altogether independent of reason, although it does not refuse to listen to its voice. Faith receives testimony; our faith in men leads us to receive the testimony of men. We often receive that testimony although we have no other evidence whatever of the facts we believe. Nay, we receive it although we have found the very persons whose testimony we are now relying upon to have been, in some instances, at least, mistaken. Faith in men goes thus far; it must go thus far; we are compelled to act in this way, or we should cut ourselves off from mankind and the activities of life. But if this be so, if we find it necessary and reasonable to act in this way, receiving the testimony of men, shall we not receive the testimony of God? When He speaks it is for us simply to listen. How wondrously has God spoken! “In the beginning” “God created the heavens and the earth. Going on from that primary revelation, He has revealed more and more of His truth; and in proportion as our minds rise, in proportion as our moral sense is cultivated, in proportion as we get free from the degrading power of evil which perverts our moral judgment, we find the revelation to be in accordance with everything we might expect. He speaks to us of things which are far beyond the reach of human knowledge and experience, testimony or deduction. He sets before us His own dear Son incarnate in our nature, and tells us of the great purpose for which He came.
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II. This passage teaches us also that faith takes account of difficulties and improbabilities only so far as to refer them to him. We must pass on to a later portion of the chapter to illustrate this. When Jeremiah had purchased the field, and subscribed the deeds and sealed them, and they were deposited in the custody of Baruch in an earthen jar to be kept for a considerable time, he seems to have experienced what we all know, some kind of reaction Of feeling; and then, as if he almost felt that he had done something that he was hardly warranted in doing, he goes and lays the matter before God (verses 17-25). This must certainly have seemed strange to any person who did not understand that it was God’s Word. That a man who was in prison should buy an estate, believing as he did that before long the country would be in the hands of the Chaldeans, who would recognize no title-deeds whatever; that he should carefully go through the forms of Jewish law to acquire the estate, really appeared a most foolish thing. It seems as if those thoughts, so natural to us, came back upon Jeremiah’s mind, and he began to think of the difficulties and the probabilities of the case. You see that this is not a prayer for a blessing upon what he had done; it is not a prayer that the matter in which he had been engaged should be successful; but it is an utterance of wavering and distracted feeling; and that wavering and distracted feeling is rightly uttered to God. We all know perfectly well that faith as it exists in us is not complete in its power. Sometimes we can look over, we might almost say, the boundaries of our earthly horizon and see the gates of the heavenly Jerusalem and the hills of the celestial city, but at other times the depths of the valley of the shadow of death seem to hide it all from our view. Sometimes we can hold firmly to the truth which God has been pleased to set before us with unequivocal assertion, and with demonstration of power to our believing heart; but at other times our grasp upon it seems to relax, and it appears almost as if it would slip through our hands. When there is anything of this, what will a person who really has faith do, although that faith may not be in the most perfect state and in the fullest exercise? He will take all his difficulty to God. Do we find any difficulties about the way of salvation? Let us go and ask God to throw light, as far as that light is necessary, upon the truths whereby we are to be saved. Is there any question about my own connection with, or interest in, the work of Christ? Let me go and spread it before God, and ask Him to make my salvation clear to me. God never said that there should be no difficulty in the Christian’s path. God never told us that there should be nothing hard to understand in the truth that the Christian has to believe respecting Himself.(Excerpt from Expositor's bible)

Jeremiah's Confidence
"Ah Lord God, behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee." — Jer_32:17

​At the very time when the Chaldeans surrounded Jerusalem, and when the sword, famine and pestilence had desolated the land, Jeremiah was commanded by God to purchase a field, and have the deed of transfer legally sealed and witnessed. This was a strange purchase for a rational man to make. Prudence could not justify it, for it was buying with scarcely a probability that the person purchasing could ever enjoy the possession. But it was enough for Jeremiah that his God had bidden him, for well he knew that God will be justified of all his children. He reasoned thus: "Ah, Lord God! thou canst make this plot of ground of use to me; thou canst rid this land of these oppressors; thou canst make me yet sit under my vine and my fig-tree in the heritage which I have bought; for thou didst make the heavens and the earth, and there is nothing too hard for thee." This gave a majesty to the early saints, that they dared to do at God's command things which carnal reason would condemn. Whether it be a Noah who is to build a ship on dry land, an Abraham who is to offer up his only son, or a Moses who is to despise the treasures of Egypt, or a Joshua who is to besiege Jericho seven days, using no weapons but the blasts of rams' horns, they all act upon God's command, contrary to the dictates of carnal reason; and the Lord gives them a rich reward as the result of their obedient faith. Would to God we had in the religion of these modern times a more potent infusion of this heroic faith in God. If we would venture more upon the naked promise of God, we should enter a world of wonders to which as yet we are strangers. Let Jeremiah's place of confidence be ours-nothing is too hard for the God that created the heavens and the earth.
(C.H. Spurgeons Evening devotion)

Ministers Need Rest
And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they
​had no leisure so much as to eat. Mark 6:31

Jesus knew the importance of hard work better than anyone did. He said, I must work the works of Him who sent Me while it is day; the night is coming when no one can work. John 9:4

At the same time, He knew that we can only be most effective at work when we also take time for rest. Jesus and the disciples were constantly busy, so Jesus took them away to a deserted place for some rest.

​"Come ye yourselves apart into a desert place, and rest a while": where they might be free from noise and hurry, and take some rest and refreshment, after their wearisome journey, hard labors, and great fatigue in preaching and working miracles; which shows the great compassion, tenderness, and care of Christ, for his disciples:

The disciples came back from a successful time of ministry, being sent by Jesus into the towns of Galilee Mark 6:7-12. When they returned, Jesus knew they needed a time of rest. Jesus knew when it was time to work, and He knew when it was time to rest.

The invitation shows the care which Jesus took in the training of His disciples, and at the same time the necessity for effective service of intervals of quiet fellowship with Him.
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There is a kindly considerateness in the words of Christ, a friendly sympathy with what may be called the lesser sufferings of our nature, which may give us confidence in still putting before Him the smallest wants and weaknesses. He had an end in view that took in the whole world, but He was not of those iron-hearted philanthropists who are cruel to men that they may work out their scheme for man, and who break their instruments in the passion for their theory. The zeal of God’s house consumed Him; He had compassion on the multitudes, and spent Himself for them; but He devised hours of repose for His weary fellow-workers.

There's principles to this invitation to rest, that will be explored.

Rest is the result and the fruit of labor and toil; it is the right and duty of workers. The second principle is, that its proper object is to prepare us for further work. Another principle, is to maintain our souls, and spirits in communion with God, and seek His presence, and guidance in our work. It's necessary to always remind ourselves-apart from Him we can do nothing. If we are working with zeal and in a frenzy, God is not impressed. It's not by might, nor by our power, but by His Spirit, that we must move and work in our ministries-if we get into the flesh, we are in the realm of dead works.

​Seclusion with Christ
The Higher Use of Retirement

The purposes for which this retirement is needed-“They had not leisure so much as to eat.”
1. Our physical nature requires it.
2. For our spiritual health. The late Sir E. Parry was remarkable for his regular observance of devotional exercise on board his ship, and equally for his skill and presence of mind in times of danger. “Keep yourselves in the love of God.” There is much growth of a warm, still, summer’s night, when the dew is quietly descending on the plant.
3. To prepare us for usefulness. Lamps must be secretly fed with holy oil.
4. To prepare us to be alone with Christ at last.
(1) Here is a test for your state. Can you bear His presence alone.
(2) Secure time for being alone with Christ. By rising early; by being less in company with the world; by planning how you will spend a day.
(3) Assist others to obtain it. However, seeking God in this depth-few of the world will desire; only those who have a driving hunger for the living God-will seek advice in this realm. Those who run after Jesus with this kind of hunger are looked at by the world as fanatics, and religious zealots. I'm among the guilty.

(excerpts from Biblical Illustrator)
"It will amply repay the pilgrim to turn aside sometimes from the beaten track; for the incidental teachings of the Blessed Life, like the wild flowers of the glen, or the fern sheltering in the fissure, or the silver stream dripping from the rock, or the still pool with its myriad beauties, are no inconsiderable element in the attainment of that wisdom whose ways are pleasantness, and whose paths are peace. The lessons of the story are broad and obvious. Foregoing the lessons of this story as a whole, it will be profitable to give our attention to that one feature of it which is enshrined in the words: “Come ye yourselves apart into a desert place, and rest awhile.”

For with what graphic force do the words on which the Master’s invitation was based describe the unrest of today-“There were many coming and going.” We meet it everywhere. On all sides one is brought face to face with work-exciting, bewildering, exhausting. This is not an eccentricity, an abnormal and therefore transitional phenomenon; it is a necessity of the times. The energy which at one time commanded a fortune is now needed to win one’s daily bread. Inventions which once excited the wonder of the world are now regarded as curiosities. The scholarship which a century ago secured a European reputation now provokes a smile. This is growing upon us. Such a state of things cannot be viewed without anxiety. Physiologically, or from the standpoint of the political economist, this wear and tear of life is serious. In the home life of today the absorbing interests of the outside world are telling with terrible force. But it is in its influence upon the moral and religious life that the present unrest is to be viewed with the gravest anxiety. The claims of the day upon a man’s thought, energy, time, are not only perilous; they are fatal to the true and healthy growth of the soul; and where there is no growth there is decay.

The preservative against the dangers of the prevalent unrest and excitement which the words of the Master suggest-“Come ye … and rest awhile.” For there is no peril, no necessity, to which the resources of Divine grace and sympathy are not adjusted. It might seem superfluous to dwell, even for a moment, on the imperative need there is for physical rest in these days when there are “many coming and going.”

​When the Apostles returned they had much to tell. Some were flushed with success, others radiant with victory over demons, others, perhaps, overstrained and weary, and all needing the quiet, holy influence of repose and silence in the Lord’s company. And in those quiet hours or days, as the fever passed out of them, He taught them memorable lessons of how He would feed the world by His Church, and how His people would be safe amid the storms that swept the sea, for always he would watch them from the height, and come to them at the moment when His help was most needed. Christ sits as host at the great table of the Church, and the meager resources of His servants yield the starting point for His multiplication of bread. He bids us go and consider how little we have, that we may properly estimate the greatness of His help. Notice how the upward look precedes the breaking and giving. There is enough for each, not of bread alone, but of fish; and the disciples are refreshed by another kind of ministry. So the Lord recreates us by turning exhausted energies into new channels. What threatens to overpower us brings Christ to our side. But His footsteps must be arrested, if we would have His company. Where Jesus is, storms cease and the sick are made whole. F.B. Meyer