1 John 3:20
For if our heart condemn us, God is greater than our heart, and knoweth all things.
[There is] no peace, saith the LORD, unto the wicked.
Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
The wicked flee when no man pursueth: but the righteous are bold as a lion.
And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!
And say, How have I hated instruction, and my heart despised reproof;
And thou mourn at the last, when thy flesh and thy body are consumed,
Lest strangers be filled with thy wealth; and thy labours [be] in the house of a stranger;
Lest thou give thine honour unto others, and thy years unto the cruel:
But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
[There is] no peace, saith my God, to the wicked.
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do.
Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do?
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins [be] upon us, and we pine away in them, how should we then live?
Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
Destruction cometh; and they shall seek peace, and [there shall be] none.
They shall also gird [themselves] with sackcloth, and horror shall cover them; and shame [shall be] upon all faces, and baldness upon all their heads.
All hands shall be feeble, and all knees shall be weak [as] water.
But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.
Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
Remove thy way far from her, and come not nigh the door of her house:
Hear me now therefore, O ye children, and depart not from the words of my mouth.
When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou speakest, [and] be clear when thou judgest.
For I acknowledge my transgressions: and my sin [is] ever before me.
Wash me throughly from mine iniquity, and cleanse me from my sin.
Psalms 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
I am troubled; I am bowed down greatly; I go mourning all the day long.
My wounds stink [and] are corrupt because of my foolishness.
For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
[There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin.
For thine arrows stick fast in me, and thy hand presseth me sore.
Make me to hear joy and gladness; [that] the bones [which] thou hast broken may rejoice.
Hide thy face from my sins, and blot out all mine iniquities.
I also will laugh at your calamity; I will mock when your fear cometh;
But ye have set at nought all my counsel, and would none of my reproof:
The sacrifices of God [are] a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering.
O Lord, open thou my lips; and my mouth shall shew forth thy praise.
Deliver me from bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness.
[Then] will I teach transgressors thy ways; and sinners shall be converted unto thee.
Restore unto me the joy of thy salvation; and uphold me [with thy] free spirit.
Cast me not away from thy presence; and take not thy holy spirit from me.
Create in me a clean heart, O God; and renew a right spirit within me.
For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
Related Topics and Bible Verses
Heb. la'anah, the Artemisia absinthium of botanists. It is noted
for its intense bitterness (Deut. 29:18; Prov. 5:4; Jer. 9:15;
Amos 5:7). It is a type of bitterness, affliction, remorse,
punitive suffering. In Amos 6:12 this Hebrew word is rendered
"hemlock" (R.V., "wormwood"). In the symbolical language of the
Apocalypse (Rev. 8:10, 11) a star is represented as falling on
the waters of the earth, causing the third part of the water to
The name by which the Greeks designated it, absinthion, means
"undrinkable." The absinthe of France is distilled from a
species of this plant. The "southernwood" or "old man,"
cultivated in cottage gardens on account of its fragrance, is
another species of it.
There are three Greek words used in the New Testament to denote
repentance. (1.) The verb _metamelomai_ is used of a change of
mind, such as to produce regret or even remorse on account of
sin, but not necessarily a change of heart. This word is used
with reference to the repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one's mind and purpose, as
the result of after knowledge. This verb, with (3) the cognate
noun _metanoia_, is used of true repentance, a change of mind
and purpose and life, to which remission of sin is promised.
Evangelical repentance consists of (1) a true sense of one's
own guilt and sinfulness; (2) an apprehension of God's mercy in
Christ; (3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2
Cor. 7:10) and turning from it to God; and (4) a persistent
endeavour after a holy life in a walking with God in the way of
The true penitent is conscious of guilt (Ps. 51:4, 9), of
pollution (51:5, 7, 10), and of helplessness (51:11; 109:21,
22). Thus he apprehends himself to be just what God has always
seen him to be and declares him to be. But repentance
comprehends not only such a sense of sin, but also an
apprehension of mercy, without which there can be no true
repentance (Ps. 51:1; 130:4).
release. (1.) The son of Immer (probably the same as Amariah,
Neh. 10:3; 12:2), the head of one of the priestly courses, was
"chief governor [Heb. paqid nagid, meaning "deputy governor"] of
the temple" (Jer. 20:1, 2). At this time the _nagid_, or
"governor," of the temple was Seraiah the high priest (1 Chr.
6:14), and Pashur was his _paqid_, or "deputy." Enraged at the
plainness with which Jeremiah uttered his solemn warnings of
coming judgements, because of the abounding iniquity of the
times, Pashur ordered the temple police to seize him, and after
inflicting on him corporal punishment (forty stripes save one,
Deut. 25:3; comp. 2 Cor. 11:24), to put him in the stocks in the
high gate of Benjamin, where he remained all night. On being set
free in the morning, Jeremiah went to Pashur (Jer. 20:3, 5), and
announced to him that God had changed his name to
Magor-missabib, i.e., "terror on every side." The punishment
that fell upon him was probably remorse, when he saw the ruin he
had brought upon his country by advising a close alliance with
Egypt in opposition to the counsels of Jeremiah (20:4-6). He was
carried captive to Babylon, and died there.
(2.) A priest sent by king Zedekiah to Jeremiah to inquire of
the Lord (1 Chr. 24:9; Jer. 21:1; 38:1-6). He advised that the
prophet should be put to death.
(3.) The father of Gedaliah. He was probably the same as (1).
Thorn in the flesh
(2 Cor. 12:7-10). Many interpretations have been given of this
passage. (1.) Roman Catholic writers think that it denotes
suggestions to impiety.
(2.) Luther, Calvin, and other Reformers interpret the
expression as denoting temptation to unbelief.
(3.) Others suppose the expression refers to "a pain in the
ear or head," epileptic fits, or, in general, to some severe
physical infirmity, which was a hindrance to the apostle in his
work (comp. 1 Cor. 2:3; 2 Cor. 10:10; 11:30; Gal. 4:13, 14;
6:17). With a great amount of probability, it has been alleged
that his malady was defect of sight, consequent on the dazzling
light which shone around him at his conversion, acute opthalmia.
This would account for the statements in Gal. 4:14; 2 Cor.
10:10; also Acts 23:5, and for his generally making use of the
help of an amanuensis (comp. Rom. 16:22, etc.).
(4.) Another view which has been maintained is that this
"thorn" consisted in an infirmity of temper, to which he
occasionally gave way, and which interfered with his success
(comp. Acts 15:39; 23:2-5). If we consider the fact, "which the
experience of God's saints in all ages has conclusively
established, of the difficulty of subduing an infirmity of
temper, as well as the pain, remorse, and humiliation such an
infirmity is wont to cause to those who groan under it, we may
be inclined to believe that not the least probable hypothesis
concerning the 'thorn' or 'stake' in the flesh is that the
loving heart of the apostle bewailed as his sorest trial the
misfortune that, by impatience in word, he had often wounded
those for whom he would willingly have given his life" (Lias's
Second Cor., Introd.).