Isaiah 9:19
By the wrath of the LORD of Hosts the land is scorched, and the people are fuel for the fire. No man even spares his brother.
Sermons
Injury Inflicted on the Body PoliticR. Macculloch.Isaiah 9:18-21
Sin Compared to a Great FireA. M'Auslane, D. D.Isaiah 9:18-21
Sin Mirrored as FireHomilistIsaiah 9:18-21
Sin SuicidalW. Clarkson Isaiah 9:18-21
Wickedness as FireF. Delitzsch.Isaiah 9:18-21
Wickedness as FireR. Macculloch.Isaiah 9:18-21
Wickedness is DestructionJ. Parker, D. D.Isaiah 9:18-21














From this declaration of judgment against a guilty nation we may gather some principles which are applicable to men as well as nations elsewhere, and indeed everywhere. We learn -

I. THAT SIN IS A WASTING POWER. "Wickedness burneth as a fire" (ver. 18):, Where sin abounds there desolation abounds. The longer a man (or nation) has lived under its dominion the more has power withered and possession decreased, the more has heritage been wasted and lost.

1. Sin first destroys the less valuable. "The brier and the thorn it shall consume" - the visible, the temporal, the pecuniary, the material, the fleshly.

2. Then the more valuable. "It shall kindle in the thickets of the grove." The reputation, the intelligence, the character, the influence for good, - these disappear under the consuming fires of sin.

3. Then it amounts to a conspicuous disaster. "They shall mount up in volumes of rising smoke." The ruin is so striking that attention is commanded; all surrounding nations must observe it; all neighbors must remark it.

II. THAT IT TURNS ITS HAND UPON ITSELF. Of the fire of human sin humanity itself is the fuel (ver. 19). This is palpably and painfully true:

1. Of the individual. He that sins against God wrongs his own soul, first and most (Proverbs 8:36). It is not only the drunkard and the debauchee who injure themselves by their iniquities. Look on far enough, or look down deep enough, and you will find that every transgressor is putting his own most precious interests, as fuel, into the devouring flame; every such man "eats the flesh of his own arm" (ver. 20).

2. Of the community. It is sin, the departure from the Divine will, which brings about

(1) faction in the state;

(2) contention in the Church;

(3) discord in the family.

Often, in its ultimate outworkings, it becomes remorseless and insatiable. "No man will spare his brother;" he "eats and is not satisfied" (ver. 19; see Galatians 5:15).

III. THAT THE WASTE OF SIN IS ITS DIVINELY APPOINTED PENALTY. "Through the wrath of the Lord of hosts is the land darkened." It seems to be in the very nature of things that sin, whether in the individual or the community, should consume and destroy; but so much has the Lord of hosts to do with the nature of things that those who thus suffer the consequences of their guilt may well feel that the punitive hand of God is laid upon them. And they will also do well to feel -

IV. THAT GOD HAS SOMETHING MORE TO SAY THAN HE HAS YET SPOKEN. "For all this," etc. - C.

For wickedness burneth as the fire.
Wickedness, i.e., the constant willing of evil, is a fire which man kindles in himself. And when the grace of God, which stifles and checks this fire, is at an end, it breaks forth The fire of wickedness is nothing else but God's עַבְדָה, for so wrath is called as breaking forth from within and spreading itself inwardly more and more, and then passing outwards into word and deed; it is God's own wrath; for all sin carries this within itself as its own punishment.

(F. Delitzsch.)

The prophet affirms that there are resemblances between a fire and sin. It is not a common fire to which he refers, such as is employed for domestic or public purposes. It is a great conflagration which burns the humble shrubbery, the gigantic forest, extends over the land, and sends a mighty column of smoke and flame up to heaven

I. THE ORIGIN OF A GREAT FIRE. Recently we read an account of a great fire, and the paragraph closed with these words: "the origin of the fire is unknown" The same with the origin of sin. We know it had a beginning, for God only is from everlasting. We know it had a beginning before Eve and Adam felt its power, since they were tempted: We know it began with him who is called Satan and the father of lies. Still, there are three questions about it which we cannot answer.

(1)Where did it begin?

(2)When did it begin!

(3)How did it begin?

II. THE PROGRESS OF A GREAT FIRE. Place one spark amid combustible material in London. Let it alone. It will leap from point to point, house to house, street to street, until the whole city is in flames. Sin has spread in as exactly similar way. One sin, to the individual; one wrong action, to the family; one immoral look, to thousands; one crime, to a kingdom.

III. THE TRANSFORMING POWER OF A GREAT FIRE. Wood, coal, etc., it transforms into its own essence, because it makes fire of these. It is even so with sin. It turns everything, over which it gains the slightest control, into its own nature — that is into a curse. The desire to possess, sin has turned in a different direction, and made it an autocratic passion. Take the principle of ambition in the same Way. Take commerce in the same way. Thus the richest blessings, yea, all the which God has given to us, sin can so transform that they shall become curses.

IV. THE DESTRUCTIVE ENERGY OF A GREAT FIRE. Who can calculate the amount of property in London alone, which has been destroyed by fire! But the destruction which sin has caused in London is infinitely greater and more momentous. Some have bodies, once beautiful, now bloated and withered by sin. Some have feelings, once tender, now petrified by sin. Some whose intellectual powers were once strong, now feeble by sin. Some, who were once full of hope, now hopeless by sin. The destruction Which sin has caused is awful.

V. THE TERMINATION OF A GREAT FIRE. It terminates when an the material is reduced to ashes. Can the fire of sin ever he put out in this way? The body in the grave is scorched by it no more; but what of the soul? Look at the rich man. He is tormented, in pain, not by a literal flame, but by the fire of sin. He will be so forever, because the soul is immortal. A great fire has been terminated by a superior quenching power. There is also an element which can completely remove sin from the soul. What is it? Ask those in heaven, and those on earth, who have been saved. They all say that they "have washed their robes and made them white in the blood of the Lamb."

(A. M'Auslane, D. D.)

Homilist.
The Bible is full of the figurative and analogic.

I. SIN IS LIKE FIRE IN THE FORMS IN WHICH IT EXISTS. Fire is found to exist in two states — the insensibly latent, and the sensibly active.

1. In an insensible state, heat is everywhere. Even in solid masses of ice it is to be found. Sir Humphrey Davy, it is said, quickly melted pieces of ice by rubbing them together in a room cooled below the freezing point. It is so with sin. It is found in every part of the human world; it sleeps, perhaps, even in the most innocent of our kind. All it wants is the contact of some tempting circumstance to bring it out into an active flame. The virtue of some men is but vice sleeping. As savages light their fire by rubbing two pieces of wood together, so men stir up the latent of depravity by mutual contact. There is sufficient latent fire around us to burn up the globe, and there is sufficient latent sin in humanity to turn earth into hell

2. But fire is active as well as latent. In its active state you see it flaming on your hearths, illuminating your cities, working your manufactures, propelling your fleets, drawing your carriages, flashing in the lightning and thundering in the earthquake. Sin is terribly active in our world, active in every department of life: — in commerce, in politics, and religion To use the language of the text, "It mounts up like the lifting up of smoke": the smoke of this fire of sin pollutes and darkens every sphere of life.

II. SIN IS LIKE FIRE IN ITS TENDENCY TO SPREAD ITSELF. What a great fire a little spark will kindle! Fire is essentially diffusive; so is sin. How true it is that "one sinner destroyeth much good."

III. SIN IS LIKE FIRE IN ITS POWER OF CHANGING EVERYTHING TO ITS OWN NATURE. It has turned alcohol into intemperance, merchandise into fraud, government into tyranny, aggression into the demon of war. When Archimedes, to gratify his vengeance on the Romans, brought down the genial rays of heaven by magic glass to burn up their ships, he only dramatised the universal fact that sin ever strives to turn the greatest blessing to the greatest curse.

IV. SIN IS LIKE FIRE IN ITS REPELLING ENERGY. Philosophers tell us that fire is that principle in nature which counteracts attraction, and keeps the various particles of matter at their proper distance. It is that repulsive force which prevents atoms from coming into close contact, and sometimes drives them far apart. It turns the solid bodies into liquids and liquids into vapours. Apply fire to the compact tree, and it will break it into a million atoms, and send these atoms abroad on the wide fields of air. Were it not for heat, all parts of the universe would rush together into one solid mass, whose parts would press together in closer contact than the heaviest stone. Sin is a repulsive principle. It separates man from man, family from family, nation from nation — all from God!

V. SIN IS LIKE FIRE IN ITS DEVOURING CAPABILITY. It consumes something far more valuable than the most beautiful forms of material nature, or the most exquisite productions of human art — it consumes man. You cannot walk the streets of any great city, without meeting men whose bodies are being consumed by sin. Sin devours the soul. It dries up its fountain of Divine feeling, it sears its conscience, it withers its intellect, it blasts its prospects and its hopes.

VI. SIN IS LIKE FIRE IN ITS POWER TO INFLICT PAIN. There is no element in nature capable of inflicting more suffering on the body than fire. But sin can inflict greater suffering: the fires of remorse are a thousand times more painful than the flames that enwrapped the martyrs. "A wounded spirit who can bear?" The fire of sin in the soul will "burn to the lowest hell." Ask Cain, Belshazzar, Judas, concerning the intensity of moral suffering.

VII. SIN IS LIKE FIRE IN ITS SUSCEPTIBILITY OF BEING EXTINGUISHED. You have seen a raging fire go out from one of two causes; either because it has consumed the body on which it fed and reduced it to ashes, or because of the application of some quenching force. The fire of sin will never go out for the former reason — the object on which it feeds is indestructible: if it is ever to be destroyed, it must be extinguished by some outward force. Thank God! there is a moral element on earth to put out sin; the river of mediatorial influences that rolls from the throne of God has quenched the fire of sin in the case of millions, and is as efficacious to do so now as ever.

(Homilist.)

I. WICKEDNESS. Of this wickedness there are divers sorts, each of which may be distinguished by the objects on which it terminates.

1. When immediately directed against God, it is discovered by an absurd contempt of His providences and ordinances, His commandments, promises, and threatenings, and a virulent opposition to the interests of His kingdom and glory.

2. When its operations are aimed against men, it is perpetrated by harassing, oppressing and persecuting those who are entitled to acts of justice, beneficence, and charity, and by disturbing the peace and good order of human society.

3. When it chiefly respects the persons themselves by whom it is acted, the most daring iniquities are committed, forbidden by the law of nature, the law of nations, and the law of God, in order to gratify their ungovernable desires, and to promote their interest, honour, or pleasure.

II. WICKEDNESS BURNETH AS FIRE. The amiable endowments of the person in whom it burns, the good dispositions and laudable desires with which his mind is furnished, will fall a sacrifice to its rage. It will enfeeble the understanding, harden the conscience, deprave the heart, hurt the memory, weaken the senses, debilitate the whole frame; it will entirely eat away peace of mind, and lead on to contention, confusion, and every evil work. It will devour the strength and vigour of the body, bring on untimely old age, and shorten the now short life of man. It will consume his honour and reputation, and leave behind it indelible marks of disgrace and reproach, that shall not be wiped away. It will burn up his riches and possessions; for by means of it a man is often brought to a piece of bread, and a nation involved in irremediable destruction.

(R. Macculloch.)

There is to be internecine war: Manasseh shall fly at Ephraim, and Ephraim at Manasseh, and they who could agree upon nothing between themselves always agree in flying together against Judah. This is what wickedness will bring the world to — to murder, to mutual hatred and distrust, to perdition. We do not understand the power of wickedness, because at present, owing to religious thinking and action and moral civilisation, mere are so ninny mitigating circumstances, so many relieving lights; but wickedness in itself let loose upon the earth, and the earth is no longer the abode of green thing of fair flower, or singing bird, of mutual trust and love: it becomes a pandemonium. If we could consider this deeply, it would make us solemn. We do not consider it; we are prepared to allow it as a theory or a conjecture, but the realisation of it is kept far from us. The wicked man kills himself; puts his teeth into the flesh of his own arm, and gnaws it with the hunger of a wild beast. That is what wickedness comes to! It is not an intellectual error, not a slight and passing mistake, not a lapse of judgment, or a momentarily lamentable act of misconduct which can easily be repaired: the essence of wickedness is destruction. Wickedness would no sooner hesitate to kill a little child than to snap a flower. The thing that keeps the world from suicide is the providence of God. Were God to take away the restraining influences which are keeping society together, society would gall into mutual enmity, and the controversy could only end in mutual death. "For all this His anger is not turned away, but His hand is stretched out still." Do not blame the judgment, blame the sin; do not say, How harsh is God, say, How corrupt, how blasphemous is man!

(J. Parker, D. D.)

A nation is sometimes spoken of as a person constituted of a soul, and the various parts of a human body. In this political body there are those who act the part of the arms, by whom its strength is exerted, and its safety preserved. On this principle I explain this prediction, they shall eat every man the flesh of his own arm. Every one almost was to be employed in cruelly harassing and devouring those whose business it was to support and defend the interests of the nation. Unmindful of the laws of nature, the ties of friendship and gratitude, they would vex and destroy those useful members of the community with whom they were nearly connected, and to whom they were obliged for their efforts in their behalf.

(R. Macculloch.).

People
Aram, David, Isaiah, Jacob, Manasseh, Naphtali, Rezin, Syrians
Places
Galilee, Jordan River, Midian, Samaria
Topics
Almighty, Armies, Brother, Burned, Burnt, Consumed, Dark, Darkened, Fire, Flesh, Fuel, Fury, Hosts, Men's, Pity, Scorched, Spare, Spares, Spareth, Wrath
Outline
1. What joy shall be in the midst of afflictions, by the birth and kingdom of Christ
8. The judgments upon Israel for their pride
13. For their hypocrisy
18. And for their unrepentance

Dictionary of Bible Themes
Isaiah 9:18-19

     4540   weeds
     4848   smoke

Isaiah 9:19-21

     5839   dissatisfaction

Library
May 27. "The Government Shall be Upon his Shoulder" (Isa. Ix. 6).
"The government shall be upon His shoulder" (Isa. ix. 6). You cannot make the heart restful by stopping its beating. Belladonna will do that, but that is not rest. Let the breath of life come--God's life and strength--and there will be sweet rest. Home ties and family affection will not bring it. Deliverance from trouble will not bring it. Many a tried heart has said: "If this great trouble was only gone, I should have rest." But as soon as one goes another comes. The poor, wounded deer on the mountain
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Kingdom and the King
'The people that walked in darkness hare seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. 3. Thou hast multiplied the nation, and not increased the joy: they joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. 4. For Thou hast broken the yoke of His burden, and the staff of His shoulder, the rod of His oppressor, as in the day of Midian. 5. For every battle of the warrior is with confused noise, and
Alexander Maclaren—Expositions of Holy Scripture

The Nativity
'Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived
Alexander Maclaren—Expositions of Holy Scripture

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations
John Newton—Messiah Vol. 1

December the Twenty-Fourth Entering in at Lowly Doors
"Unto us a Child is born." --ISAIAH ix. 1-7. How gentle the coming! Who would have had sufficient daring of imagination to conceive that God Almighty would have appeared among men as a little child? We should have conceived something sensational, phenomenal, catastrophic, appalling! The most awful of the natural elements would have formed His retinue, and men would be chilled and frozen with fear. But He came as a little child. The great God "emptied Himself"; He let in the light as our eyes were
John Henry Jowett—My Daily Meditation for the Circling Year

Harvest Joy
"Thou hast magnified the nation, and increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil."--Isaiah 9:3. Notice that I make a correction in the version from which I am reading. The Authorized Version has it, "Thou hast multiplied the nation, and not increased the joy." This is not consistent with the connection; the Revised Version has very properly put it, "Thou hast multiplied the nation, thou hast increased their joy." I have not
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

His Name --Wonderful!
My dear friends, we live to-day upon the verge of that bright spot. The world has been passing through these clouds of darkness, and the light is gleaming on us now, like the glintings of the first rays of morning. We are coming to a brighter day, and "at evening time it shall be light." The clouds and darkness shall be rolled up as a mantle that God needs no longer, and he shall appear in his glory, and his people shall rejoice with him. But you must mark, that all the brightness was the result
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

His Name --The Counsellor
We shall now enter upon the discussion of this title which is given to Christ, a title peculiar to our Redeemer; and you will see why it should be given to him and why there was a necessity for such a Counsellor. Now, our Lord Jesus Christ is a Counsellor in a three-fold sense. First, he is God's Counsellor; he sits in the cabinet council of the King of heaven; he has admittance into the privy chamber, and is the Counsellor with God. In the second place, Christ is a Counsellor in the sense which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

His Name --The Mighty God
The term here used for God, El, is taken from a Hebrew or root, which, as I take it, signifies strength; and perhaps a literal translation even of that title might be, "The Strong one," the strong God. But there is added to this an adjective in the Hebrew, expressive of mightiness, and the two taken together express the omnipotence of Christ, his real deity and his omnipotence, as standing first and foremost among the attributes which the prophet beheld. "The mighty God." I do not propose this morning
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

A Christmas Question
This morning, however, the principal object of my discourse, and, indeed, the sole one, is to bring out the force of those two little words, "unto us." For you will perceive that here the full force of the passage lies. "For unto us a child is born, unto us a Son is given." The divisions of my discourse are very simple ones. First, is it so? Secondly, if it is so, what then? Thirdly, if it is not so, what then? I. In the first place, IS IT SO? Is it true that unto us a child is born, unto us a Son
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

The Same Text Further Explained.
For His Only-begotten Son might, ye Arians, be called Father' by His Father, yet not in the sense in which you in your error might perhaps understand it, but (while Son of the Father that begat Him) Father of the coming age' (Isa. ix. 6, LXX). For it is necessary not to leave any of your surmises open to you. Well then, He says by the prophet, A Son is born and given to us, whose government is upon his shoulder, and his name shall be called Angel of Great Counsel, mighty God, Ruler, Father of the
Athanasius—Select Works and Letters or Athanasius

Two Famous Versions of the Scriptures
[Illustration: (drop cap B) Samaritan Book of the Law] By the blue waters of the Mediterranean Sea, on the coast of Egypt, lies Alexandria, a busy and prosperous city of to-day. You remember the great conqueror, Alexander, and how nation after nation had been forced to submit to him, until all the then-known world owned him for its emperor? He built this city, and called it after his own name. About a hundred years before the days of Antiochus (of whom we read in our last chapter) a company of Jews
Mildred Duff—The Bible in its Making

Two Things to be Observed in Gratuitous Justification.
1. The glory of God remains untarnished, when he alone is acknowledged to be just. This proved from Scripture. 2. Those who glory in themselves glory against God. Objection. Answer, confirmed by the authority of Paul and Peter. 3. Peace of conscience obtained by free justification only. Testimony of Solomon, of conscience itself, and the Apostle Paul, who contends that faith is made vain if righteousness come by the law. 4. The promise confirmed by faith in the mercy of Christ. This is confirmed
John Calvin—The Institutes of the Christian Religion

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

The Disciple, -- Master, if Thou Wouldst Make a Special Manifestation of Thyself to The...
The Disciple,--Master, if Thou wouldst make a special manifestation of Thyself to the world, men would no longer doubt the existence of God and Thy own divinity, but all would believe and enter on the path of righteousness. The Master,--1. My son, the inner state of every man I know well, and to each heart in accordance with its needs I make Myself known; and for bringing men into the way of righteousness there is no better means than the manifestation of Myself. For man I became man that he might
Sadhu Sundar Singh—At The Master's Feet

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

Wesley's Hymns Reconsidered
Bernard Manning A paper read before the Cambridge University Methodist Society on February 9, 1939. SAMUEL TAYLOR COLERIDGE, sometime Scholar of Jesus College in the University of Cambridge, once wrote some ingenious verses {Metrical Feet: Lesson for a Boy.} to help his sons to remember the chief sorts of metre. If Coleridge had been a Methodist instead of a pilgrim from Anglicanism to Unitarianism and back again, he would have needed to do no such thing: he would have needed only to advise his boys
Bernard L. Manning—The Hymns of Wesley and Watts: Five Papers

The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc.,
J. W. McGarvey—The Four-Fold Gospel

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders,
Thomas Watson—A Body of Divinity

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us
John Newton—Messiah Vol. 1

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