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God: "I looked for someone to take a stand for me, and stand in the gap" (Ezekiel 22:30)

Every counselor knows that the way to put people together is not by taking them apart. Separation heats up desire that it shouldn’t, but cools concern that it ought not. The cooling that often occurs is due to a sense of relief from the previous problems, a false sense of peace that is interpreted (wrongly) as a solution to the problem. Nothing actually has been solved. But because of this temporary relief, it is very difficult to effect reconciliation. Often one (or both) of the parties says “I never had it so good” and is loathe to rock the boat. That peace will leave in time, but for some time can be so great a deterrent to reconciliation that it can destroy the prospects altogether. Separation is another means of running from problems instead of solving them God’s way. The first thing a Christian counselor must do, when dealing with separated persons, is to bring them back together again (at this point their great reluctance to return will be seen) so that he can help them to work on their problems in a context (marriage) where solution can be reached. Two people, under separate roofs, will find it nearly impossible to solve problems that occur when they are under the same roof. Separation, therefore, only widens gaps and deepens difficulties. Of course, very brief separations (a couple of hours, an overnight at a friend’s house) – where one doesn’t pack his/her bags and has no intention of leaving – may at times (when one is violent, confused, etc.) be desirable. But in such a case the brief separation is to avoid situations that destroy problem-solving and make communication impossible. The design (in contrast to extended separation, no matter what is said or thought to the contrary) is to make it possible to face and solve problems God’s way – not to avoid them.
Jay Adams

All the language that strikes terror into our hearts - weeping and gnashing of teeth, outer darkness, the worm, the fire, gehenna, the great gulf fixed - is all directly taken from our Lord’s teaching. It is from Jesus Christ that we learn the doctrine of eternal punishment.
J.I. Packer

    • Spurgeon PS1710

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    Spurgeon PS1710

    EXPOSITION.

    “_They are inclosed in their own fat_.” Luxury and gluttony beget vain-glorious fatness of heart, which shuts up its gates against all compassionate emotions and reasonable judgments. The old proverb says that full bellies make empty skulls, and it is yet more true that they frequently make empty hearts. The rankest weeds grow out of the fattest soil. Riches and self-indulgence are the fuel upon which some sins feed their flames. Pride and fulness of bread were Sodom’s twin sins. (#Eze 16:49|) Fed hawks forget their masters; and the moon at its fullest is furthest from the sun. Eglon was a notable instance that a well-fed corporation is no security to life, when a sharp message comes from God, addressed to the inward vitals of the body. “_With their mouth they speak proudly_.” He who adores himself will have no heart to adore the Lord. Full of selfish pleasure within his heart, the wicked man fills his mouth with boastful and arrogant expressions. Prosperity and vanity often lodge together. Woe to the fed ox when it bellows at its owner, the poleaxe is not far off.

    EXPLANATORY NOTES AND QUAINT SAYINGS.

    Verse 10.–“_They are inclosed in their own fat_,” or _their fat has inclosed them_; either their eyes, that they can hardly see out of them, or their hearts, so that they are stupid and senseless, and devoid of the fear of God; the phrase is expressive of the multitude of their wealth, and increase of power, by which they were swelled with pride and vanity, and neither feared God nor regarded man; so the Targum paraphrases it, “their riches are multiplied, their fat covers them.”–^John Gill.

    Verse 10.–“_They are inclosed in their own fat_.” Their worldly prosperity puffeth them up, and makes them insensible and obdurate against all reason and just fear; and the Scripture doth use this term of a fattened heart in this sense, because that the fat of man hath no feeling in it, and those that are very fat are less subject to the passion of fear.–^John Diodati.

    Verse 10.–“_They are inclosed in their own fat_.” To say a man is fat, often means he is very proud. Of one who speaks pompously it is said, “What can we do? _tassi kullap inal_,” that is, “from the fat of his flesh he declares himself.” “Oh, the fat of his mouth! how largely he talks!” “Take care, fellow! or I will restrain the fat of thy mouth.”–^J. Roberts, in “Oriental Illustrations:” 1844.

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