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Daily Devotions for March 2006
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
THEME - The Gospel
of Matthew, cont.
by Charles Haddon
Spurgeon
Please
click on the current date # above or scroll down to read the devotional
for the day!
May God richly bless you this day!
LBC devotionals
are written by the following men:
- DW - Senior Pastor, Dan Wilkenson
- RJS - Retired Pastor, Dr. Bob Shifflett
May God richly bless you this day!
Wednesday, March 1st
THE
KING SETTING UP HIS KINGDOM
MATTHEW 4:18-25
18,
19: And Jesus, walking by the sea of Galilee, saw two brethren,
Simon called Peter, and Andrew his brother casting a net into
the sea: for they were fishers. And he saith unto them, Follow
me, and I will make you fishers of men.
Our
Lord not only preached the kingdom, but he now began to call one
and another into its service. He was “walking by the sea”: and
there and then he began his converting, calling, and ordaining
work. Where he found himself living, there he put forth his power.
Our sphere is where we are. Jesus had a special eye for fishers.
He summoned to his side the fishing brothers whom he had chosen
from of old. He had previously called them by grace, and now he
calls them into the ministry. They were busy in a lawful occupation
when he called them to be ministers: our Lord does not call idlers
but workers. His word was imperial “Follow me,” his work
was appropriate to their occupation as fishers; it was full of
royal promise — “I will make you fishers of men,” and it
was eminently instructive; for an evangelist and a fisher have
many points of likeness. From this passage we learn that nobody
can make a man-fisher but our Lord himself, and that those whom
he calls can only become successful by following him. Lord, as
a winner of souls, cause me to imitate thy spirit and method,
that I may not labor in vain! [Every man called of God to the
ministry needs to have one goal and that is to win souls. If soul
winning is not a part on his ministry there is something wrong
with his calling. A minister should pray that each day someone
might cross his path that needs to be saved. RJS]
20.
And they straightway left their nets, and followed him.
The call was effectual. No nets can entangle those
whom Jesus calls to follow him. They came straightway; they came
at all cost; they came without a question; they came to quit old
haunts; they came to follow their leader without stipulation or
reserve. Lord; cause me ever to be thy faithful and unhesitating
follower as long as I live! May no nets detain me when you call
me!
Thursday, March 2nd
THE KING SETTING UP KINGDOM
MATTHEW
4:18-25
21, 22. And going on from thence he saw other two brethren, James
the son of Zebedee, and John his brother, in a ship with Zebedee
their father, mending their nets; and he called them. And they
immediately left the ship and their father, and followed him.
Our Lord delighted in fishermen: possibly their bold heart, outspoken
character fitted them for his service. At any rate, these would
be the briars upon which he could graft the roses of his grace.
Some he calls to preach when casting their nets, some while mending
them; in either case they are busy. We shall need both to cast
and mend nets after we are called unto our Lord’s work. Note how
our Lord again calls two brothers. Two together are better far
than one, and one acting singly. The Lord knows that our nature
seeks companionship; no companion in work is better than a brother.
This second pair of bothers “left their father” as well
as their fishery; the first left their nets, but these “left the
ship”; the first have no relatives mentioned [here but later we
learn that Peter had a mother-in-law, so he also had a wife].
These quitted father and mother for Christ’s sake; and they did
it as unhesitatingly as the others. It did not seem much of a
prospect, to follow the houseless Jesus; but an inward attraction
drew them, and they followed, charmed to obey the voice divine.
Zebedee may have thought his sons’ going was a great loss to him;
but it is not recorded that he expressed any objection to their
going. Perhaps he gladly gave up his boys for such a service;
we feel sure that their mother did. In the service of Jesus we
are not to be restrained by ties of kindred: he has a higher claim
than father or husband.
23. And Jesus went about all Galilee, teaching in their synagogues,
and preaching the gospel of the kingdom, and healing all manner
of sickness and all manner of disease among the people.
Our Lord was ever on the move: “he went about all Galilee.” The Great
Itinerant made a province his parish. He taught “in their synagogues,”
but he was equally at home in their streets: he cared nothing
for consecrated places. Teaching and preaching go well with healing;
thus soul and body are both taken care of. Our Lord’s great power
is seen in the universality of his healing energy: healing “all
manner of sickness and all manner of disease.” Dwell on those
words, “all manner.”
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Friday March 3rd
THE KING SETTING UP HIS KINGDOM
MATTHEW
4:18-25
Our Lord was not content with miracles for the body;
he had the gospel for the soul, that gospel which lies in his
own person as King, in his promise of pardon to believers, and
in his rule of love over those who are loyal to him. He preached
“the gospel of the kingdom,” a right royal gospel, which made
men kings and priests. To this gospel the miracles of healing
were so many seals. At this day the healing of souls is an equally
sure seal of God upon the gospel. Lord, I know the truth and certainty
of thy gospel; for I have felt thy healing hand upon my heart;
may I feel the rule and power of thy kingdom, and joyfully yield
myself to thy desire!
24. And his fame went throughout all Syria: and they brought unto
him all sick people that were taken with divers diseases and torments,
and those which were possessed with devils (demons), and those
which were lunatics, and those that had the palsy; and he healed
them.
Of course, men told one another of the great prophet. Even the regions
beyond began to hear of him. Syria heard
again that there was a God in Israel
who could recover a man of his leprosy. Now the worst
cases are brought to him; epileptics, the possessed, and the mad
were led to him, and were not led in vain. What a bill of diseases
we find in this verse! Diseases, torments, devils, lunacy, palsy,
and so forth, “and he healed them”! Oh, that men were eager
to bring their spiritual ailments to the Savior! It would lead
to the same result: in every case we should read, “he healed
them.” Some kings have pretended to heal by their touch, but
Jesus really did so. Never king, or prophet, could work such marvels
as he did. Well might “his fame” be great!
25. And there followed him great multitudes or people from Galilee,
and from Decapolis, and from Jerusalem, and from Judea, and from
beyond Jordan.
Such a teacher is sure to have a following. Yet how
small his spiritual following compared with the “great multitudes”
that outwardly came to him! Our King has many nominal subjects;
but few there are who know him as their Lord, so as to be renewed
in heart by the power of his grace. These long to enter truly
into his kingdom. It is a hopeful sign when there is a great inquiry
after Jesus and every city yields its quota to the hearing throng.
Now we shall hear more from the blessed lips of him who was King
in Jerusalem, and also Preacher to the people.
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Saturday
March 4th
THE KING PUBLISHES THE LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
This is the natural order of royal action.
The King is anointed and comes among the people to show his power,
and afterwards acts as a Legislator, and sets forth his statutes.
1. AND seeing the multitudes, he went up into a mountain: and
when he was set, his disciples came unto him.
For retirement, fresh air, and wide space, the King seeks the hillside.
It was suitable that such elevated ethics should be taught from
a mountain. A natural hill suited his truthful teaching better
than a pulpit of marble would have done. Those who desired to
follow him as disciples gathered closely about the seated Rabbi,
who occupied the throne of instruction in their midst; and then
in outer circles “the multitudes” stood to listen.
2. And he opened his mouth, and taught them, saying
Even when his mouth was closed he was
teaching by his life; yet he did not withhold the testimony of
his lips. Earnest men, when they address their fellows, neither
mumble, nor stumble, but speak distinctly, opening their mouths.
When Jesus opens his mouth let us open our ears and hearts.
3. Blessed are the poor in spirit: for theirs is the kingdom of
heaven.
The King’s first statutes are Benedictions. He begins his teaching with
a largess of blessings. The Old Testament ended with “a curse”:
the New Testament opens with “Blessed.” This word is by some rendered
“happy”; but we like blessed best. Our Lord brings to men true
Beatitudes by his teaching, and by his kingdom. Spiritual poverty
is both commanded and commended. It is the basis of Christian
experience. No one begins aright who has not felt poverty of spirit.
Yet even to this first sign of grace is the kingdom given in present
possession: “theirs is the kingdom of heaven.” The question in
heaven’s kingdom is not, “Are you a peer?” but, “Are you poor
in spirit?” Those who are of no account in their own eyes are
of the blood royal of the universe. These alone have the principles
and the qualifications for a heavenly kingdom. May I be such!
4. Blessed are they that mourn, for they shall be comforted.
These seem worse off than the merely poor in spirit, for “they mourn.”
They are a stage higher, though they seem to be a stage lower.
The way to rise in the kingdom is to sink to ourselves.
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Sunday March 5th
THE KING PROMULGATES THE
LAWS OF HIS KINGDOM
MATTHEW 5:1-16
These men are grieved by sin, and tried by the evils of the times but
for them a future of rest and rejoicing is provided. Those who
laugh shall lament, but those who sorrow shall sing. How great
a blessing is sorrow, since it gives room for the Lord to administer
comfort! Our grief is blessed, for they are our points of contact
with the divine Comforter. The beatitude reads like a paradox,
but it is true, as some of us know full well. Our mourning hours
have brought us more comfort than our days of mirth.
5. Blessed are the meek: for they shall inherit the earth.
They are lowly minded, and are ready to give up their portion in the
earth; therefore it shall come back to them. They neither boast,
nor contend, nor exult over others, yet are they heirs of all
the good that God has created on the face of the earth. In their
meekness they are like their King, and they shall reign with him.
The Promised Land is for the tribes of the meek: before them the
Canaanites shall be driven out. He has the best of this world
who thinks least of it, and least of himself.
6. Blessed are they which do hunger and thirst after righteousness:
for they shall be filled.
They are not full of their own righteousness, but long for more and
more of that which comes from above. They pine to be right themselves
both with God and man, and they long to see righteousness have
the upper hand, all over the world. Such is their longing for
goodness, that it would seem as if both the appetites of “hunger
and thirst” were concentrated in their one passion for righteousness.
Where God works such an insatiable desire, we may be quite sure
that he will satisfy it; yea, fill it to the brim. In contemplating
the righteousness of God, the righteousness of Christ, and the
victory of righteousness in the latter days, we are more than
filled. In the world we will be complete Nothing here below can
fill an immortal soul; and since it is written, “They shall be
filled,” we look forward with confidence to a heaven in which
we shall be satisfied eternally.
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Monday March 6th
THE
KING SETTING UP THE
LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
7. Blessed are the merciful: for they shall obtain mercy.
They forgive, and they are forgiven.
They judge charitably, and they shall not be condemned. They help
the needy, and they shall be helped in their need. What we are
to others, God will be to us. Some have to labor hard with their
niggardliness in order to be kind; but the blessing lies not only
in doing a merciful act, but in being merciful. Followers of Jesus
must be people of mercy, for they have found mercy, and mercy
has found them. As we look for mercy of the Lord in that day we
must show mercy today.
8. Blessed are the pure in heart: for they shall see God.
Foul hearts make dim eyes God ward. To
clear the eye we must cleanse the heart. Only purity has any idea
of God, or any true vision of him. It is a great reward to be
able to see God; and, on the other hand, it is of great help towards
being pure in heart to have a true sight of the thrice-holy One.
There are no pure hearts on earth unless the Lord has made them
so, and none shall see God in heaven that have not been purified
by grace while here below. Lord, create in me a clean heart, that
I may behold thee, both now and for ever!
9. Blessed are the peacemakers: for they shall be called the children
of
God. They are not only passively peaceful, like the meek, who keep the peace;
but actively peaceful by endeavoring to end wars and contentions,
and so make peace. These not only are the children of the peace-loving
God, but they come to be called so; for men are struck by their
likeness to their Father. Hereby is our son-ship known to ourselves
and others. Men of peace are the children of the God of peace,
and their Father’s blessing rests on them. This seventh beatitude
is a very high and glorious one; let us all endeavor to obtain
it. Never let us be peace breakers; evermore let us be peacemakers,
yet must we not cry “peace, peace, where there is no peace.” The
verse before, this speaks of purity, and this of peace. First
pure, then peaceable: this is God’s order, and it should be ours.
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Tuesday March7th
THE
KING SETTING UP THE
LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
10. Blessed are they which are persecuted for righteousness’ sake:
for theirs is the kingdom of heaven.
This is the peculiar blessing of the elect of God, and it stands high
up to the list of honor. The only homage which wickedness can
pay to righteousness is to persecute it. Those who in the first
blessing were poor in spirit are here despised as well as poverty
stricken: and in this they get a new royal charter, which for
the second time ensures to them “the kingdom of heaven.”
Yea, they have the kingdom now: it is theirs in present possession.
Not because of any personal fault, but simply on account of their
godly character, the Lord’s Daniel’s are hated: but they are blessed
by that which looks like a curse. Ishmael mocks Isaac; but nevertheless
Isaac has the inheritance, and Ishmael is cast out. It is a gift
from God to be allowed to suffer for his name. So may we be helped
to rejoice in Christ’s cross when we are honored by being reviled
for his name’s sake.
11, 12. Blessed are ye, when men shall revile you, and persecute
you, and shall say all manner of evil against you falsely, for
my sake. Rejoice, and be exceeding glad: for great is your reward
in heaven: for so persecuted they the prophets which were before
you.
Persecution of the tongue is more common, but not less cruel than that
of the hand. Slander is unscrupulous, and indulges in accusations
of every kind: “all manner of evil” is a comprehensive
phrase. No crime is too base to be laid at the door of the innocent;
nor will the persecutor have any hesitation as to the vileness
of the charge. Under this very grievous trial, good men are to
be more than ordinarily happy, for thus are they elevated to the
rank of the prophets, upon whom the storm of falsehood beat with
tremendous fury. “So persecuted they the prophets.” This
is the heritage of the Lord’s messengers: they killed one, and
stoned another. The honor of suffering with the prophets, for
the Lord’s sake, is so great that it may well reconcile us to
all that it involves. There is a succession of persecutors; “for
so persecuted they the prophets that were before you,” and there
is a prophetical succession of saints, ordained to glorify the
Lord in the fires.
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Wednesday
March 8th
THE KING PUBLISHES THE LAWS
OF HIS KINGDOM
MATTHEW 5:1-16
13. Ye are the salt of the earth: but if the salt have lost his savor,
wherewith shall it be salted a it is thenceforth good for nothing,
but to be cast out, and to be trodden under foot of men.
Thus he speaks to those whom he enrolls in his kingdom. In their character
there is a preserving force to keep the rest of society from utter
corruption. If they were not scattered among men, the race would
putrefy. But if they are Christians only in name, and the real
power is gone, nothing can save them, and they are of no use whatever
to those among whom they mingle. There is a secret something,
which is the secret of the believer’s power: that something is
savor: it is not easy to define it, but yet it is absolutely essential
to usefulness. A world-ling may be of some use even if he fails
in certain respects; but a Christian who is not a Christian is
bad all round, he is “good for nothing,” and utterly useless to
anybody and everybody. Utter rejection awaits him: He will “be
cast out, and trodden under foot of men.” His religion makes
a footpath for fashion, or for scorn, as the world may happen
to take it: in either case it is no preservative, for it does
not even preserve itself from contempt. How this teaches the necessity
of final perseverance! For if the savor of divine grace could
be altogether gone from a man it could never be restored: the
text is very clear and positive upon that point. What unscriptural
nonsense to tell of a man’s being born again, and yet losing the
divine life, and then getting it again. Regeneration cannot fail:
if it did, the man must be forever hopeless. He could not be born
again, and again, and again: his case would be beyond the reach
of mercy. But who is hopeless? Are there any whom it is impossible
to restore? If so, some may have altogether fallen from grace,
but not else. Those who speak of all men as within the reach of
grace may not Scripturally or logically believe in total apostasy,
since “it is impossible to restore them unto repentance,” if
any have really apostatized. The great lesson is that if grace
itself fails to save a man, nothing else can be done for him.
“If the salt have lost his savor, wherewith shall it be salted?”
You can salt meat, but you cannot salt, salt: if grace fails everything
fails.
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Thursday, March 9th
THE KING PUBLISHES THE
LAWS
OF HIS KINGDOM
MATTHEW 5:1-16
Gracious Master, do not permit me to try
any experiments as to how far I may lose my savor; but ever keep
me full of grace and truth.
14, 15. Ye are the light of the world. A city that is
set on an hill be hid. Neither do men light a candle, and put
it under a bushel, but on a candlestick; and it giveth light unto
all that are in the house.
We are to remove the darkness of ignorance, sin, and sorrow.
Christ has lighted us that we may enlighten the world. It is not
ours to lie in concealment as to our religion. God intends his
grace to be as conspicuous as a city built on the mountain’s brow.
To attempt to conceal his Spirit is as foolish as to put a lamp
“under a bushel”: the lamp should be seen by “all that
are in the house,” and so should the Christian’s graces. Household
piety is the best of piety. If our light is not seen in the house,
depend upon it we have none. Candles are meant for parlors and
bedrooms. Let Us not cover up the light of grace: indeed, we “cannot
be hid” if once the Lord has built us on the hill of his love,
neither can we dwell in darkness if God has lighted us, and set
us “on a candlestick.” Lord, let me be zealous to spread abroad
the light I have received from Thee, even throughout the world!
At least let me shine in my own home.
16. Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven.
The light is ours, but the glorification is from our Father
in heaven. We shine because we have light, and we are seen because
we shine. By good works we best shine before men. True shining
is silent, but yet it is so useful, that men, who are too often
very bad judges, are yet forced to bless God for the good which
they receive through the light which he has kindled. Angels glorify
God whom they see; and our fellowmen are forced to glorify God
whom they do not see, when they mark the “good works” of his saints.
We need not object to be seen, although we are not to wish to
be seen. Since men will be sure to see our excellences, if we
possess any, be it ours to see that all the glory is given to
our Lord, to whom it is entirely due. Not unto us, not unto us,
but unto thy name, O Lord, be praise!
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Friday, March10th
OUR KING HONORS HIS FATHER’S LAW
MATTHEW 5:17-20
He took care to revise and reform the laws of men; but the
law of God he established and confirmed.
17. Think not that I am come to destroy the law,
or the prophets: I am not come to destroy, but to fulfill.
The Old Testament stands in all its parts, both as to “the
law and the prophets.” The Lord Jesus knew nothing of “destructive
criticism.” He establishes in its deepest sense all that is written
in Holy Scripture, and puts a new fullness into it. Thus Jesus
says, before he proceeds to make remarks upon the sayings of men
of old time. He is himself the fulfillment and substance of the
types, and prophecies, and commands of the law.
18. For verily I say unto you, till heaven and
earth pass, one jot or one tittle shall in no wise pass from the
law, till all be fulfilled.
Not a syllable is to become non-effect. Even to the smallest
letters, the dot of every “I,” and the crossing of every “t,”
the law will outlast the creation. The Old Testament is as sacredly
guarded as the New. “The Word of the Lord endureth
for ever.” Modern critics have set themselves an
impossible task in their endeavor to get rid of the inspiration
of the whole sacred volume, or of this book, or that chapter,
or verse; for the whole shall come forth in their furnace as silver
purified seven times.
19. Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall be called
the least in the kingdom of heaven: but whosoever shall do and
teach them, the same shall be called great in the kingdom of heaven.
Our King has not come to abrogate the law, but to confirm
it. His commands are eternal; and if any of the teachers of it
should through error break his law, and teach that its least command
is nullified, they will lose rank, and subside into the lowest
place. His kingdom is ordered according to obedience. Not birth,
knowledge, or success will make a man great; but humble and precise
obedience, both in word and in deed. “Whosoever shall do and teach,”
he is the man who “shall be called great in the kingdom of heaven.”
Hence the Lord Jesus does not set up a milder Law, nor will he
allow any one of his servants to presume to do so.
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Saturday, March 11th
OUR KING HONORS HIS FATHER’S LAW
MATTHEW 5:17-20
Our King fulfills the ancient law, and his Spirit works in us to will
and to do of God’s good pleasure as set forth in the immutable
statutes of righteousness. Lord, make me of this thy kingdom a
right loyal subject, and may I both “do and teach” according
to thy Word! Whether I am little or great on earth, make me great
in obedience to thee.
20. For I say unto you, That except your righteousness shall exceed
the righteousness of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven.
We cannot even “enter the kingdom” and begin to be the Lord’s, without
going beyond the foremost of the world’s religionists. Believers
are not to be worse in conduct, but far better than the most precise
legalists. In heart, and even in act, we are to be superior to
the law-writers, and the law-boasters. The kingdom is not for
rebels, but for the exactingly obedient. It not only requires
of us holiness, reverence, integrity, and purity, but it works
all these in our hearts and lives. The gospel does not give us
outward liberty to sin because of the superior excellence of a
supposed inner sanctity; but rather it produces outward sanctity
through working in our inmost soul a glorious freedom in the law
of the Lord. What a king we have in Jesus! What manner of persons
ought we to be who avow ourselves to be in his holy kingdom!
MATTHEW 5:21-48
THE KING CORRECTS TRADITIONAL LAW
21. Ye have heard that it was said by them of old time, Thou shalt
not kill; and whosoever shall kill shall be in danger of the judgment.
Antiquity is often pleaded as an authority; but our King makes short
work of “them of old time.” He begins with one of their
alterations of his Father’s law. They added to the sacred oracles.
The first part of the saying which our Lord quoted was divine;
but it was dragged down to a low level by the addition about the
human court, and the murderer’s liability to appear there. It
thus became rather a proverb among men than an inspired utterance
from the mouth of God. Its meaning, as God spoke it, showing a
far wider range than when the offense was restrained to actual
killing, such as could be brought before a human judgment seat.
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Sunday, March 12th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
22. But I say unto you, That whosoever is angry with
his brother without a cause shall be in danger of the judgment:
and whosoever shall say to his brother, Raca shall be in danger
of the council: but whosoever shall say, Thou fool, shall be in
danger of hell fire.
Murder lies within anger, for we wish harm to the object
of our wrath, or even wish that he did not exist, and this is
to kill him in desire. Anger “without a cause” is forbidden
by the command which says “Thou shalt not kill,” for unjust
anger is killing in intent. Such anger without cause brings us
under higher judgment than that of Jewish courts. God takes cognizance
of the emotions from which acts of hate may spring, and calls
us to account as much for the angry feeling as for the murderous
deed. Words also come under the same condemnation: a man shall
be judged for what he “shall say to his brother.” To call
a man Raca, or a worthless fellow, is to kill him in his reputation;
and to say to him, “Thou fool,” is to kill him as to the
noblest characteristics of a man. Hence all this comes under such
censure as men distribute in their councils; yea, under what is
far worse, the punishment awarded by the highest court of the
universe, which dooms men to “hell fire.” Thus our Lord
and King restores the law of God to its true force, and warns
us that it denounces not only the overt act of killing, but every
thought, feeling, and word which would tend to injure a brother,
or annihilate him by contempt. What a sweeping law is this! My
conscience might have been easy as to the command “Thou shalt
not kill,” but if anger without just cause be murder, how
shall I answer for it? “Deliver me from blood guiltiness, O
God, thou God of my salvation!”
23, 24. Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath ought against thee;
leave there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift.
The Pharisee would urge as a cover for his malice that he
brought a sacrifice to make atonement; but our Lord will have
forgiveness rendered to our brother first, and then the offering
presented. We ought to worship God thoughtfully; and if in the
course of that thought we remember that our brother hath ought
against us, we must stop.
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Monday, March 13th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
The Pharisee would urge as a cover for his malice that he brought a
sacrifice to make atonement; but our Lord will have forgiveness
rendered to our brother first, and then the offering presented.
We ought to worship God thoughtfully; and if in the course of
that thought we remember that our brother hath ought against us,
we must stop. If we have wronged another, we are to pause, cease
from the worship, and hasten to seek reconciliation. We easily
remember if we have ought against our brother, but now the memory
is to be turned the other way. Only when we have remembered our
wrong doing, and made reconciliation, can we hope for acceptance
with the Lord. The rule is - first peace with man, and then acceptance
with God. The holy must be traversed to reach the Holiest of all.
Peace being made with our brother, then let us conclude our service
towards our Father, and we shall do so with lighter heart and
truer zeal. I would anxiously desire to be at peace with all men
before I attempt to worship God, lest I present to God the sacrifice
of fools.
25, 26. Agree with thine adversary quickly, whiles thou art in the
way with him; lest at any time the adversary deliver thee to the
judge, and the judge deliver thee to the officer, and thou be
cast into prison. Verily I say unto thee, Thou shalt by no means
come out thence, till thou hast paid the uttermost farthing.
In all disagreements be eager for peace. Leave off strife before you
begin. In law suits, seek speedy and peaceful settlements. Often,
in our Lord’s days, this was the most gainful way, and usually
it is so now. Better lose your rights than get into the hands
of those who will only fleece you in the name of justice, and
hold you fast so long as a semblance of a demand can stand against
you, or another penny can be extracted from you. In a country
where “justice” meant robbery, it was wisdom to be robbed, and
to make no complaint. Even in our own country, a lean settlement
is better than a fat law-suit. Many go into the court to get wool,
but come out closely shorn. Carry on no angry suits in courts,
but make peace with the utmost promptitude. 27, 28. Ye have
heard that it was said by them of old time, Thou shalt not commit
adultery: but I say unto you, That whosoever looketh on a woman
to lust after her hath committed adultery with her already in
his heart.
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Tuesday, March 14th
THE KING CORRECTS TRADITIONAL LAW
In this case our King again sets aside the glosses of men upon the commands
of God, and makes the law to be seen in its vast spiritual breadth.
Whereas tradition had confined the prohibition to an overt act
of unchastity, the King shows that it forbade the unclean desires
of the heart. Here the divine law is shown to refer, not only
to the act of criminal conversation, but even to the desire, imagination,
or passion which would suggest such an infamy. What a King is
ours, who stretches his scepter over the realm of our inward lusts!
How sovereignly he puts it: “But I say unto you”! Who but
a divine being has authority to speak in this fashion? His word
is law. So it ought to be, seeing he touches vice at the fountain-head,
and forbids uncleanness in the heart. If sin were not allowed
in the mind, it would never be made manifest in the body: this,
therefore, is a very effectual way of dealing with the enemy.
But how searching, how condemning! Irregular looks, unchaste desires,
and strong passions are of the very essence of adultery, and who
can claim a lifelong freedom from them? Yet these are the things
which defile a man. Lord, purge them out of my nature, and make
me pure within.
29. And if thy right eye, offend thee, pluck it out, and cast it
from thee: for it is profitable for thee that one of thy members
should perish, and not that thy whole body should be cast into
hell.
That which is the cause of sin is to be given up as well as the sin
itself. It is not sinful to have an eye or to cultivate keen perception;
but if the eye of speculative knowledge leads us to offend by
intellectual sin, it becomes the cause of evil, and must be mortified.
Anything, however harmless, which leads me to do, or think, or
feel wrongly? Better a blind saint than a quick-sighted sinner.
If abstaining from alcohol caused weakness of body, it would be
better to be weak, than to be strong and fall into drunkenness.
Since vain speculation and reasoning land men in unbelief, we
will have none of them. To “be cast into hell” is too great a
risk to run, merely to indulge the evil eye of lust or curiosity.
30. And
if thy right hand offend thee, cut it off, and cast it from thee:
for it is, profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell.
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Wednesday,
March 15th
THE KING CORRECTS TRADITIONAL
LAW
MATTHEW 5:22-48
The cause of offense may be rather active as the hand than
intellectual as the eye; but we had better be hindered in our
work than drawn aside into temptation. The most dexterous hand
must not be spared if it encourages us in doing evil. It is not
because a certain thing may make us clever and successful, that
therefore we are to allow it, if it should prove to be the frequent
cause of our falling into sin. We must have done with it, and
place ourselves at a disadvantage for our life-work, rather than
ruin our whole being by sin. Holiness is to be our first object:
everything else must take a very secondary place. Right eyes and
right hands are no longer right if they lead us wrong. Even hands
and eyes must go that we may not offend our God by them. Yet,
let no man read this literally, and therefore mutilate his body,
as some foolish fanatics have done. The real meaning is clear
enough. Lord, I love thee better than my, eyes and hands: let
me never demur for a moment to the giving up of all for thee!
31, 32. It hath been said, Whosoever shall put away his
wife, let him give her a writing of divorcement: but I say unto
you, That whosoever shall put away his wife, saving for the cause
of fornication, causeth her to commit adultery: and whosoever
shall marry her that is divorced committeth adultery.
This time our King quotes and condemns a permissive enactment
of the Jewish State. Men were wont to bid their wives “begone,”
and a hasty word was thought sufficient as an act of divorce.
Moses insisted upon “a writing of divorcement,” that angry passions
might have time to cool, and that the separation, if it must come,
might be performed with deliberation and legal formality. The
law of Moses went as far as it could be enforced; it was because
of the hardness of their hearts that divorce was tolerated: it
was never approved. Our Lord is more heroic in his legislation.
He forbids divorce except for the one crime of infidelity to the
marriage vow. She who commits adulterer does by act or deed in
effect set a sunder the marriage bond, and it ought then to be
formally recognized by the State as being sundered; but Our Lord
is more heroic in his legislation. He forbids divorce except for
the one crime of infidelity to the marriage-vow. Marriage is for
life, and cannot be loosed, except by the one great crime which
severs its bond, whichever of the two is guilty of it.
Thursday, March 16th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
She who commits adulterer does by act or deed in effect
set a sunder the marriage-bond, and it ought then to be formally
recognized by the State as being sundered; but for nothing else
should a man be divorced from his wife. Our Lord would never have
tolerated the wicked laws of certain of the American States, which
allow married men and women to separate on the merest pretext.
A woman divorced for any cause but adultery, and marrying again,
is committing adultery before God, whatever the laws of man may
call it. This is very plain and positive; and thus sanctity is
given to marriage which human legislation ought not to violate.
Let us not be among those who take up novel ideas of wedlock,
and seek to deform the marriage laws under the presence of reforming
them. Our Lord knows better than our modern social reformers.
We had better let the laws of God alone, for we shall never discover
any better.
33-37. Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself, but shalt perform
unto the lord thine oaths: but I say unto you, Swear not at all;
neither by heaven; for it is God’s throne: nor by the earth; for
it is his footstool: neither by Jerusalem; for it is the city
of the great King. Neither shalt thou swear by thy head, because
thou canst not make one hair white or black. But let your communication
be, Yea, yea; Nay, nay: for whatsoever is more than these cometh
of evil.
False swearing was forbidden of old; but every kind of swearing
is for-bidden now by the word of our Lord Jesus. He mentions several
forms of oath, and forbids them all, and then prescribes simple
forms of affirmation or denial, as all that his followers should
employ. Notwithstanding much that may be advanced to the contrary,
there is no evading the plain sense of this passage that every
sort of oath, however solemn or true, is forbidden to a follower
of Jesus. Whether in court of law, or out of it, the rule is,
“Swear not at all.” Yet, in this Christian country we have swearing
everywhere, and especially among law-makers. Our legislators begin
their official existence by swearing. By those who obey the law
of the Savior’s kingdom, all swearing is set aside, that the simple
word of affirmation or denial, calmly repeated, may remain as
a sufficient bond of truth. A good man speaks the truth without
an oath: to what purpose is the superfluous custom of legal swearing
preserved?
Friday,
March 17th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW
5:22-48
Christians should not yield to an evil custom, however great the pressure
put upon them; but they should abide by the plain and unmistakable
command of their Lord and King.
38. Ye have heard that it hath been said, An eye for an eye, and
a tooth for a tooth.
The law of an eye for an eye, as administered in the proper courts of
law, was founded in justice, and worked far more equitably than
the more modern system of fines; for that method allows rich men
to offend with comparative impunity. Good law in court may be
very bad custom in common society. He spoke against what had become
a proverb, and was heard and said among the people: “Ye have
heard that it hath been said.”Our loving King would have private
dealings ruled by the spirit of love and not by the rule of law.
39. But I say unto you, That ye resist not evil: but whosoever shall
smite thee on thy right cheek, turn to him the other also.
Non-resistance and forbearance are to be the rule among Christians.
They are to endure personal ill usage without coming, to blows.
They are to be as the anvil when bad men are the hammers, and
thus they are to overcome by patient forgiveness. The rule of
the judgment-seat is not for common life; but the rule of the
cross and the all-enduring Sufferer is for us all. Yet how many
regard all this as fanatical, utopian, and even cowardly. The
Lord, our King, would have us bear and forbear, and conquer by
mighty patience. Can we do it? How are we the servants of Christ
if we have not his spirit?
40. And if any man will sue thee at the law, and take away thy coat,
let him have thy cloak also.
Let him have all he asks, and more. Better lose a suit of cloth than
be drawn into a suit in law. The courts of our Lord ’s day were
vicious; and his disciples were advised to suffer wrong sooner
than appeal to them. Our own courts often furnish the surest method
of solving a difficulty by authority. Yet even in a country where
justice can be had, we are not to resort to law for every personal
wrong. “I’ll bring an action.” At times this very rule of self-sacrifice
may require us to take steps in the way of legal appeal, to stop
injuries which would fall heavily upon others.
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Saturday,
March 18th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
We ought often to forego our own advantage, yea, always
when the main motive would be a proud desire for self-vindication.
Lord, give me a patient spirit, so that I may not seek to avenge
myself, even when I might righteously do so!
41. And whosoever shall compel thee to go a mile, go with him twain,
Governments in those days demanded forced service through their petty
officers. Christians were to be of a yielding temper, and bear
a double exaction rather than provoke ill words and anger. We
ought not to evade taxation, but stand ready to render to Caesar
his due. “Yield” is our watch word. To stand up against force
is not exactly our part; we may leave that to others. How few
believe the long-suffering, non-resistant doctrines of our King!
42. Give to him that asketh thee, and from him that would borrow
of thee turn not thou away.
Be generous. A miser is no follower of Jesus. Discretion is to be used
in our giving, lest we encourage idleness and beggary; but the
general rule is, “Give to him that asketh thee.” Sometimes a loan
may be more useful than a gift; do not refuse it to those who
will make right use of it. These precepts are not meant for fools;
they are set before us as our general rule; but each rule is balanced
by other Scriptural commands, and there is the teaching of a philanthropic
common sense to guide us. Our spirit is to be one of readiness
to help the needy by gift or loan, and we are not exceedingly
likely to err by excess in this direction: hence the baldness
of the command.
43. Ye have heard that it hath been said, Thou shall love thy neighbor,
and hate thine enemy.
The Holy Spirit will only father his own words. He owns the precept,
“Thou shall love thy neighbor,” but he hates the parasitical growth
of “hate thine enemy.” This last sentence is destructive of that
out of which it appears legitimately to grow; since those who
are here styled enemies are, in fact, neighbors. Love is now the
universal law; and our King, who has commanded it, is himself
the Pattern of it. He will not see it narrowed down, and placed
in a setting of hate. May grace prevent any of us from falling
into this error!
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Sunday,
March 19th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
44, 45. But I say unto you, Love your enemies, bless
them that curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you; that ye may
be the children of your Father which is in heaven: for he maketh
his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.
Ours it is to persist in loving, even if men persist
in enmity. We are to render blessing for cursing, prayers for
persecutions. Even in the cases of cruel enemies, we are to; do
good to them, and pray for them.” We are no longer enemies to
any, but friends to all. We do not merely cease to hate, and then
abide in cold neutrality; but we love where hatred seemed inevitable.
We bless where our old nature bids us curse, and we are active
in doing good to those who deserve to receive evil from us. Where
this is practically carried out, men wonder, respect, and admire
the followers of Jesus. The theory may be ridiculed, but the practice
is reverenced, and is counted so surprising, that men attribute
it to some God-like quality in Christians, and own that they are
the children of the Father who is in heaven. Indeed, he is a child
of God, who can bless the unthankful and the evil: for in daily
providence the Lord is doing this on great scale, and none but
his children will imitate him. To do good for the sake of the
good done, and not because of the character of the person benefited,
is a noble imitation of God. If the Lord only sent the fertilizing
shower upon the land of the saintly, drought would deprive whole
leagues of land of all hope of a harvest. We also must do good
to the evil, or we shall have a narrow sphere, our hearts will
grow contracted, and our son-ship towards the good God will be
rendered doubtful.
46. For if ye love them which love you, what reward
have ye? Do not even the publicans the same?
Any common sort of man will love those who love him;
even tax. Gatherer and the scum of the earth can rise to this
poor, starveling virtue. Saints cannot be content with such a
groveling style of things. “Love for love is manlike,” but “love
for hate” is Christ-like. Shall we not desire to act up to our
high calling?
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Monday,
March 20th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW
5:22-48
47. And if ye salute your brethren only, what do ye more than others?
Do not even the publicans so.
The publicans were tax-gathers and therefore despised by the Jews. These
men were considered the lowest of the low, because they were collectors
of taxes for the Roman government. As for as the Jews were concerned
these men were the most sinful of all sinners. However, many were
converted including Matthew the writer of this Epistle. Remember
Christ came to save sinners and Paul said, “I am the chief
of sinners.”
On a journey, or in the streets, or in
the house, we are not to confine our friendly greetings to those
who are near and dear to us. Courtesy should be wide, and none
the less sincere. We should speak kindly to all, and treat every
man as a brother. Anyone will shake hands with an old friend;
but we are to be cordially courteous towards every being in the
form of man. If not, we shall reach no higher level than mere
outcasts. Even a dog will salute a dog.
48. Be ye therefore perfect, even as your Father which is in heaven
is perfect. Or, “Ye shall be perfect. We should reach after completeness in love — fullness
of love to all around us. Love is the bond of perfectness; and,
if we have perfect love, it will form in us a perfect character.
Here is that which we aim at to imitate and be perfected like
that of God. Here is the manner of obtaining it—namely, by abounding
in love; and this suggests the question of how far we have proceeded
in this heavenly direction, and also the reason why we should
persevere in it even to the end, because as children we ought
to resemble our Father. Scriptural perfection is attainable: it
lies rather in proportion than in degree. A man’s character may
be perfect, and entire, wanting nothing; and yet such a man will
be the very first to admit that the grace that is in him is at
best in its infancy. Though perfect as a child in all its parts,
it has not yet attained to the perfection of full-grown manhood.
What a mark is set before us by our Perfect King, who, speaking
from his mountain-throne, saith, “Be ye perfect, even as your
Father that is in heaven is perfect”! Lord, give me what thou
you command; then both the grace and the glory will be yours alone.
We should give God all the glory for His perfect work in our lives.
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Tuesday,
March 21st
THE KING CONTRASTS THE LAWS OF HIS KINGDOM
WITH
THE CONDUCT OF OUTWARD RELIGIONISTS IN
THE
MATTERS
OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
1. TAKE heed that ye do not your alms before men,
to be seen of them: otherwise ye hate no reward of your Father
which is in heaven.
Our King sets men right as to Almsgiving.
It is taken for granted that we give to the poor. How could we
be in Christ’s kingdom if we did not? Alms may be given publicly,
but not for the sake of publicity. It is important that we have
a right aim; for if we obtain the result of a wrong aim, our success
will be a failure. If we give to be seen, we shall be seen, and
there will be an end of it: “Ye have no reward of your father
which is in heaven” we lose the only reward worth having. But
if we give to please our Father, we shall find our reward at his
hands. To the matter of our intent and design we must “take heed,”
for nobody goes right without carefully aiming to do so. Our giving
of alms should be a holy duty, carefully performed, not for our
own honor, but for God’s pleasure. Let each reader ask himself,
how much he has done, in the way the King prescribes.
2. Therefore when thou doest thine alms, do not
sound a trumpet before thee, as the hypocrites do in the synagogues
and in the streets. that they may have glory of men. Verily I
say unto, They have their reward.
We must not copy the loud charity of certain vainglorious
persons: their character is hypocritical, their manner is ostentatious,
their aim is to be seen of men, their reward is in the present.
That reward is a very poor one, and is soon over. “Glory of men”
is a thing that can be bought: but honor from God is a very different
thing. This is an advertising age, and too many are saying, “Behold
my liberality!” Those who have Jesus for their King must wear
his livery of humility, and not the scarlet trappings of a purse-proud
generosity, which blows its own trumpet, not only in the streets,
but even in the synagogues. We cannot expect two rewards for the
same action: if we have it now we shall not have it hereafter.
Unrewarded alms will alone count in the record of the last day.
3, 4. But when thou doest alms, let not thy left
hand know what thy right hand doeth: that thine alms may be in
secret: and thy Father which seeth in secret himself shall reward
thee openly.
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Wednesday, March 22nd
THE KING CONTRASTS THE LAWS OF
HIS KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
Seek secrecy for your good deeds. Do not even see your
own virtue. Hide from yourself that which you yourself have done
that is commendable; for the proud contemplation of your own generosity
may tarnish all your alms. Keep the thing so secret that even
you yourself are hardly aware that you are doing anything at all
praiseworthy. Let God be present, and you will have enough of
an audience. He will reward you, reward you “openly.” As a Father
rewards a child, He will reward you as one who saw what you did
and knew that you did it wholly unto him. Lord, help me, when
I am doing good, to keep my left hand out of it, that I may have
no sinister motive, and no desire to have a present reward of
praise among my fellow-men.
5. And when thou prayest, thou shalt not be as the
hypocrites are: for they love to pray standing in the synagogues
and in the corners of the streets, that they may be seen of men.
Verily I say unto you, They have their reward.
Prayer also is taken for granted. No man can be in
the kingdom of heaven who does not pray. Those around our Lord
knew what he meant when he alluded to the hypocrites; for they
had often had seen the proud sectary standing in public places
repeating his prayers, and very likely they had hitherto felt
bound to hold such in repute for superior sanctity. By our Lord’s
words these hypocrites are unmasked, and made to seem what they
really are. Our King was wonderfully plain-spoken, and called
both things and persons by their right names. These religionists
were not seekers of God, but seekers after popularity; men who
twisted even devotion into a means for self aggrandizement. They
chose places and times which would render their saying of prayers
conspicuous. The synagogues and the corners of the streets suited
them admirably; for their aim was “that they may be seen of men.”
They were seen. They had what they sought for. This was their
reward, and the whole of it. Lord, let me never be so profane
as to pray to thee with the intent of getting praise for myself.
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Thursday, March 23rd
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
6. But thou, when thou prayest, enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret; and
thy Father which seeth in secret shall reward thee openly.
Be alone; enter into a little room into which no other may intrude;
keep out every interloper by shutting the door; and there, and
then, with all thy heart pour out thy supplication. “Pray to thy
Father” prayer is mainly to be addressed to God the Father and
always to God as our Father. Pray to thy Father who is there present,
to thy Father who sees thee, and specially takes note of that
which is evidently meant for him only, seeing it is done “in secret,”
where no eye can see but his own. If it be indeed to God that
we pray, there can be no need for anyone else to be present; for
it would hinder rather than help devotion to have a third person
for witness of the heart’s private intercourse with the Lord.
As the very soul of prayer lies in communion with God, we shall
pray best when all our attention is confined to him; and we shall
best reach our end of being accepted by him when we have no regard
to the opinion of anyone else. Secret prayer is truly heard and
openly answered in the Lord’s own way and time. Our King reigns
“in secret” there he sets up his court, and there will he welcome
our approaches. We are not where God sees when we court publicity,
and pray to obtain credit for our devotion.
7, 8. But when ye pray, use not vain repetitions, as the heathen
do: for they think that they shall be heard for their much speaking.
Be not ye therefore like unto them: for your Father knoweth what
things ye have need of, before ye ask him.
To repeat a form of prayer a very large number of times has always seemed
to the ignorantly religious to be praiseworthy, but assuredly
it is not so. It is absurd to imagine that such a parrot exercise
can be pleasing to the living God. The Papists keep to this heathenish
custom; but we must not imitate them. God does not need us to
pray for his information, for he knows what things ye have
need of nor to repeat the prayer over and over for his persuasion.
Therefore let us not be superstitious and that there is virtue
in “much speaking.”
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Friday, March 24th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
In the multitude of words, even in prayer. Repetitions we may have,
but not “vain repetitions.” Counting beads, and reckoning the
time occupied in devotion, are both idle things. Christians’ prayers
are measured by weight, and not by length. Many of the most prevailing
prayers have been as short as they were strong.
9. After this manner therefore pray ye: Our Father which art in heaven,
Hallowed be thy name.
Our Lord, having warned us against certain vices that had connected
themselves with prayer as to its place and spirit, now gives us
a model upon which to fashion our prayers. This delightful prayer
is short, devout, and full of meaning, and its first three petitions
are for God and his glory. Our chief prayers to God are to be
for his glory. Do we thus begin with God in prayer? We pray as
children to a Father, and we pray as brothers, for we say, “Our
Father.” “Our Father” is a familiar name, but the words “which
art in heaven” suggests the reverence due unto him. Our Father
is in heaven and yet he our Father. May his name be treated reverently,
and his Word and his gospel be regarded with the deepest awe!
It is for us so to walk before the Lord in all lowliness, that
all shall see that we reverence the character of the thrice-holy
One. Then can we truly pray, “Hallowed be thy name,” when
we hallow it ourselves.
10. Thy kingdom come, Thy will be done in earth, as It is in heaven.
Oh, that thou might reign over all hearts and lands! Men have thrown
off their allegiance to our Father, God; and we pray with all
our might that he may, by his almighty grace, subdue them to loyal
obedience. We long for the coming of King Jesus; but meanwhile
we cry to our Father, “Thy kingdom come.” We desire for the supreme
will to be done in earth, with a cheerful, constant, universal
obedience like that of “heaven.” We would have the Lord’s
will carried out by lovingly active spirits; by men, once rebellious,
but graciously renewed. Oh, that all who say this prayer may display
on earth with holy obedience that is seen in the happy, hearty,
united, and unquestioning service of perfected saints and angels
before the throng. Our heart’s highest wish is for God’s honor,
dominion, and glory.
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Saturday,
March 25th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
11. Give us this day our daily bread.
We pray for providential supplies for ourselves and others “Give
us.” We ask for our food as a gift “Give us.” We request
no more than bread, or food needful for us. Our petition concerns
the day, and asks only for a daily supply; bread enough for this
day. We ask not for bread which belongs to others, but only for
that which is honestly our own, “our daily bread.” It is
the prayer of a lowly and contented mind, of one who is so sanctified
that he waits upon God even about his daily food, and of one who
lovingly links others with himself in his sympathy and prayer.
Give me, Lord, both the bread of heaven, and of earth: that which
feeds my soul, and sustains my body. For all I look to thee, my
Father.
12. And forgive us our debts as we forgive our debtors.
No prayer of mortal men could be complete without confession of sin.
Prayer which does not seek for pardon will fail, as the Pharisee’s
prayer did. Let proud men boast as they please, those who are
in Christ’s kingdom will always pray, “Forgive us our debts.”
Our Lord knew that we should always have debts to own, and therefore
would always need to cry, “Forgive! “This is the prayer of men
whom the Judge has absolved because of their faith in the Great
Sacrifice; for now to their Father the come for free forgiveness,
as children. No man may pass a day without praying “Forgive”;
and in his supplication he should not forget his fellow-sinners,
but should pray “Forgive us.” The writer ventures to pray, “Lord,
forgive me, and my brother over yonder, who says he is perfect.”
This pardon we can only obtain as we freely pass over the offenses
of others against ourselves: “as we forgive our debtors.” This
is a reasonable, nay, a blessed requirement, which it is a delight
to fulfill. It would not be safe for God to forgive a man who
will not forgive others. Lord, I most heartily forgive all who
may have done me wrong, I am lenient with those who are indebted
to me; and now, with a hopeful heart, I pray thee forgive me,
as surer, as I now forgive all who are in and sense my debtors.
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Sunday, March 26th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
13. And lead us not into temptation, but deliver us from evil: For
thine is the kingdom, and the power, and the glory, for ever.
Amen.
In the course
of providence, the Lord tests our graces and the sincerity of
our profession; and for this purpose he does “leads us into temptation.”
We entreat him not to try us too severely. Lord, let not my joys
or my sorrows become temptations to me. As I would not run into
temptation of myself, I pray thee, do not lead me where I must
inevitably meet it. But if I must be tried, Lord, deliver me from
falling into evil, and specially preserve me from that evil one,
who, above all, seeks my soul, to destroy it. Temptation or trial
may be for my good, if I am delivered from evil. The prayer
finishes with a doxology. That devotion which begins with prayer
ends in praise. All rule, and might and honor, belong to God;
and to him let them for ever be ascribed. His is “the kingdom”,
or the right to rule; “the power” or the might to uphold his authority;
and “the glory”, or the honor that comes out of his government.
Our whole heart delights that the Lord is thus supreme and glorious;
and therefore we say, “Amen.” How perfect is this model of prayer!
So fit for man to pray, so suitable to be laid before the throng
of the Majesty on High. Oh, that we may have grace to copy it
all our days! Jesus, our King, will not refuse to present a prayer
which is of his own drawing up and is directed to the Father whom
he loves to glorify.
14, 15. For
if ye forgive men their trespasses, your heavenly Father will
also forgive you: but if ye forgive not men their trespasses,
neither will your Father forgive your trespasses
This enforces Christian action by limiting the power of prayer according
to our obedience to the command to forgive. If we would be forgiven,
we must forgive: if we will not forgive, we cannot be forgiven.
This yoke is easy; this burden is light. It may be a blessing
to be wronged, since it affords us an opportunity of judging whether
we are indeed the recipient of the pardon which comes from the
throne of God. Very sweet is it to pass by other men’s offenses
against ourselves; for thus we learn how sweet it is for the Lord
to pardon us.
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Monday, March 27th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
16. Moreover when ye fast, be not, as the hypocrites of a sad countenance:
for they disfigure their faces, that they may appear unto men
to fast. Verily I say unto you, they have their reward.
Having dealt with prayer, our King now instructs us as to fasting. Fasting
took a leading place in devotion under the Law, and it might profitably
be more practiced even now under the Gospel. The Puritans called
it “soul-fattening fasting”, and so many have found it. We must,
by order of our King, avoid all attempt at display in connection
with this form of devotion. Hypocrites went about with faces unwashed,
that all might say, “See how rigidly those men are fasting. What
good men they must be!” To look miserable in order to be thought
holy is a wretched piece of hypocrisy; and as it makes fasting
into a trick to catch human admiration, it thereby destroys it
as a means of grace. We cannot expect to get a reward both from
the praise of our fellows and the pleasure of God. We have our
choice; and if we snatch at the minor reward, we love the major.
May it never be said of us, “They have their reward.”
17, 18. But thou, when thou fastest, anoint thine head, and wash
thy face; that thou appear not unto men to fast, but unto thy
Father which is in secret: and thy Father, which seeth in secret,
shall reward thee openly.
Use diligence to conceal what it would be foolish to parade. Leave off
no outward act of personal cleanliness or adornment; “anoint thine
head, and wash thy face.” If your fasting is unto God, keep it
for him. Act in seasons of extraordinary devotion as you do at
other times, that those with whom you come in contact may not
know what special devotion you are practicing. You may fast, and
that lasting may, be discovered; but let it be no intent of, yours
that you should “appear unto men to fast.” Fast from vainglory,
ambition, pride, and self-glorification. Fast in secret before
the Seer of secrets. Secret fasting shall have an open reward
from the Lord; but that which is done out of mere ostentation
shall never be reckoned in the books of the Lord. Thus our King
has taught us both how to give alms, how to pray, and how to fast;
and he will now proceed to legislate for the concerns of daily
life.
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Tuesday,
March 28th
THE KING GIVES COMMANDS AS TO THE CARES
OF THIS LIFE
MATTHEW 6:19-34
He would not have his servants seeking two objects, and serving two
masters. He calls them away from anxieties about this life to
a restful faith in God
19. Lay not up for yourselves treasures upon earth, where moth and
rust doth corrupt, and where thieves break through and steal.
Lay not out your life for gathering wealth: this would be degrading
to you as servants of the heavenly kingdom. It you accumulate
either money or raiment, your treasures will be liable to “moth
and rust”; and of both you may be deprived by dishonest men. That
earthly things decay, or are taken from us, is an excellent reason
for not making them the great objects of our pursuit. To live
for the sake of growing rich is a gilded death in life.
20. But lay up for yourselves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do not break through
or steal.
Let our desires and efforts go after heavenly things. These are not
liable to any decay within themselves, nor can they be taken from
us by force or fraud. Does not wisdom bid us seek such sure possessions?
Out of our earthly possessions that which is used for God is laid
up in heaven. What
is given to the poor and to the Lord’s cause is deposited in the Bank
of Eternity. To heaven we are going; let us send our treasures
before us. There they will be safe from decay, and robbery: but
in no other place may we reckon them to be secure. Lord, let me
be rich towards thee. I had better send on to my treasury in heaven
more of my substance than I have already sent. I will at once
remember the Church and its Missions, orphans, aged saints, and
poor brethren: these are thy treasury boxes, and I will bank my
money there.
21. For where your treasure is, there will your heart be also.
This is a grand moral motive for keeping our desires above groveling
objects. The heart must and will go in the direction of that which
we count precious. The whole man will be transformed into the
likeness of that for which he lives. If our very best things are
in heaven, our very best thoughts will fly in the same direction:
but if our choicest possessions are of the earth, our heart will
be earth-bound.
Back to Top
·
Wednesday, March
29th
·
·
THE KING GIVES COMMANDS AS TO THE
CARES
·
OF THIS LIFE
·
MATTHEW 6:19-34
·
·
22, 23. The light of the
body is the eye: if therefore thine eye be single thy whole body
shall be full of light. But if thine eye be evil, thy whole body
shall be full of darkness. If therefore the light that
is in thee be darkness, how great is that darkness.
·
The motive is the eye of the soul,
and if it be clear, the whole character will be right; but if
it be polluted, our whole being will become defiled. The eye of
the understanding may also be here understood: if a man does not
see things in a right light, he may live in sin and yet fancy
that he is doing his duty. A man should live up to his light;
but if that light is itself darkness, what a mistake his whole
course will be! If our religion leads us to sin, it is worse than
no religion. If our faith is presumption, our zeal selfishness,
our prayer formality, our hope a delusion, our experience infatuation,
the darkness is so great that even our Lord holds up his hands
in astonishment and says — “How great is that darkness! “ Oh,
for a single eye to God’s glory, a sincere consecration unto the
Lord This alone can fill my soul with light.
·
24. No man can serve two
masters: for either be will hate the one, and love the other;
or else he will hold to the one, and despise the other. Ye cannot
serve God and mammon.
·
Here our King forbids division
of aim in life. We cannot have two masters if we could, it would
be impossible to serve both; their interests would soon come into
conflict, and we should be forced to choose between them. God
and the world will never agree, and however much we may attempt
it, we shall never be able to serve both. Our danger is that in
trying to gain money, or in the pursuit of any other object, we
should put it out of its place, and allow it to get the mastery
of our mind. Gain and godliness cannot both be masters of our
souls: we can serve two, but not “two masters.” You can live for
this world, or live for the next; but to live equally for both
is impossible. Where God reigns, the lust of gain must go. Oh,
to be so decided, that we may pursue one thing only! Mammon is
the direct opposite of God as much today as in past ages, and
we must loathe its greed, its selfishness, its oppression, its
pride; or we do not love God.
·
·
·
·
Thursday, March 30th
·
THE KING GIVES COMMANDS AS TO THE
CARES
·
OF THIS LIFE
·
MATTHEW 6:19-34
·
·
25. Therefore I say unto
you, Take no thought for your life, what ye shall eat, or what
ye shall drink; nor yet for your body, what ye shall put on. Is
not the life more than meat, and the body than raiment.
·
“Therefore,” in
order that our one Master may be served, we must cease from serving
self, and from burdensome and troubling cares which self-seeking
involves. Read the passage, “Be not anxious for your life.” Our
most pressing bodily wants are not to engross our minds. Our life
is more important than the food we eat, or the clothes we wear.
God who gives us life will give us bread and raiment. We should
much more care how we live than how we eat: the spiritual should
go before the bodily, the eternal before the temporal. What we
wear is of very small importance compared with what we are. Therefore
let us give our chief care to that which is chief, yea, our sole
thought to the one all-absorbing object of all true life, the
glory of God.
·
26. Behold the fowls of the
air: for they sow not, neither do they reap, nor gather into barns;
yet your heavenly Father feedeth them. Are ye not much better
than they?
·
The birds are fed by God; will
he not feed us? They are free from the fret which comes of hoarding
and trading; why should not we be? If God feeds the fowls of the
air without sowing, or reaping, or storing, surely he will supply
us when we trustfully use these means. For us to rely upon these
means and forget our God would be folly indeed. Our King would
have his subjects give their hearts to his love and service, and
not worry themselves with groveling anxieties. It is well for
us that we have these daily wants, because they lead us to our
heavenly Father; but if we grow anxious, they are turned from
their design and made into barriers to shut us out from the Lord.
Oh, that we would be as good as the birds in trustfulness, since
in dignity of nature we are so “much better than they”!
·
27. Which of you by taking
thought can add one cubit unto his stature?
·
It is a small matter whether we
are tall or short; and yet all the worry in the world could not
make us an inch taller. Why, then, do we give way to care about
things which we cannot alter? If fretting were of any use it would
have some excuse; but as it does no good, let us cease from it.
·
·
·
Friday, March 31st
·
·
·
THE KING GIVES COMMANDS AS TO THE
CARES
·
OF THIS LIFE
·
MATTHEW 6:19-34
·
·
28, 29. And why take ye thought
for raiment? Consider the lilies of the field, how they grow;
they toil not, neither do they spin: and yet I say unto you, That
even Solomon in all his glory was not arrayed like one of these.
·
Clothes must not be made much of;
for in our finest array, flowers far excel us. We must not be
anxious about how we shall be clad; for the field lilies, not
under the gardener’s care, are as glorious as the most pompous
of monarchs; and yet they enjoy life free from labor and thought.
Lovely lilies, how ye rebuke our foolish nervousness! The array
of lilies comes without fret: why do we kill ourselves with care
about that which God gives to plants which cannot care? My Lord,
I would grow to thy praise as the lily cloth, and be content to
be what You can make me, and wear what You give me.
·
30. Wherefore, if God so
clothe the grass of the field, which to day is, and tomorrow is
cast into the oven, shall he not much more clothe you, O ye of
little faith.
·
It is not merely that lilies grow,
but that God himself clothes them with surpassing beauty, these
lilies, when growing, appear only as the grass, commonplace enough;
but Solomon could not excel them when God has put them in their
full array of cloth of gold. Will he not be sure to take care
of us, who are precious in his sight? Why should we be so little
trustful as to have a doubt upon that point? If that which is
so very short lived is yet so bedecked of the Lord, depend upon
it, he will guard immortal minds, and even the mortal bodies with
which they are associated. “Little faith” is not a little fault;
for it greatly wrongs the Lord, and sadly grieves the fretful
mind. To think the Lord who clothes lilies will leave his own
children naked is shameful. O little faith, learn better manners!
·
31. Therefore take no thought,
saying, What shall we eat? or, What shall we drink? Or, wherewithal
shall we be clothed?
·
·
·
·
Back to Top April 06
Devotions
Daily Devotions for April 2006
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
THEME - The Gospel
of Matthew, cont.
by Charles Haddon
Spurgeon
Please
click on the current date # above or scroll down to read the devotional
for the day!
It is our desire
to make these devotionals readily available to anyone who can
use them. We pray that as you daily read and meditate on God's
Word, you will be able to use these to help you spiritually grow
in your daily walk with the Lord
·
Please Email us to share a testimony of how this
ministry has been a blessing to you!
·
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this Daily Devotional via email!
LBC devotionals
are written by the following men:
- DW - Senior Pastor, Dan Wilkenson
- RJS - Retired Pastor, Dr. Bob Shifflett
May God richly bless you this day!
Saturday, April 1st
April 1
MATTHEW 6:19-34
THE KING GIVES COMMANDS AS TO
THE CARES OF THIS LIFE
32. (For after all these things do the Gentiles
seek:) for your heavenly Father knoweth that ye have need of all
these things.
We are to excel those who are aliens and foreigners:
things which “Gentiles seek” are not good enough for the Israel
of God. The men of the world seek after earthly things, and have
no mind for anything beyond: we have a heavenly Father, and therefore
we have higher aims and aspirations. Moreover, as our Father knows
all about our necessities, we need not be anxious; for he is quite
sure to supply all our needs. Let the Gentiles hunt after their
many carnal objects; but let the children of the Lord leave their
temporal wants with the Lord of infinite grace, and then let them
follow after the one thing needful. Lord, enable me to be a non-anxious
one. May I be so eager after heavenly things, that I altogether
leave my earthly cares with thee!
33. But seek ye first the kingdom of God, and his
righteousness; and all these things shall be added unto you.
Seek God first and the rest will follow in due course.
As for “all these things” you will not need to seek them; they
will be thrown in as a matter of course. God who gives you heaven
will not deny you your bread on the road. The kingdom of God and
the righteousness suitable to that kingdom seek these first and
foremost, and then all that you can possibly need shall be your
portion. To promote the reign of Christ, and to practice righteousness,
are but one object; and may that be, the one aim of our lives!
Let us spend life on the one thing and it will be well spent.
34. Take therefore no thought for the morrow: for
the morrow shall take thought for the things of itself. Sufficient
unto the day is the evil thereof.
Understand the former verses as the argument to this
“therefore.” Anxiety cannot help you (verse 27); it is quite useless,
it would degrade you to the level of the heathen (verse 32); and
there is no need for it (verse 33) — therefore do not forestall
sorrow by being anxious as to the future. Our business is with
today: we are only to ask bread day by day and that only in sufficient
abundance for the day’s consumption.
Sunday, April 2nd
April 2
MATTHEW 6:19-34
THE KING GIVES COMMANDS AS
TO THE CARES OF THIS LIFE
To import the possible sorrows of tomorrow into the thoughts of today
is a superfluity of unbelief. When the morrow brings sorrow, it
will bring strength for that sorrow. Today will require all the
vigor we have to deal with its immediate evils; there can be no
need to import cares from the future. To load today with trials
not yet arrived, would be to overload it. Anxiety is evil, but
anxiety about things that have not yet happened is altogether
without excuse. “Cast foreboding cares away, God provides for
today.” O my heart, what rest there is for thee if thou wilt give
thyself up to thy Lord, and leave all your own concerns with him!
Mind you the Lord’s business and he will see to your business.
CHAPTER 7
MATTHEW 7:1-12
THE KING CONTINUES TO REGULATE
THE BEHAVIOR OF HIS SUBJECTS
He deals with matters in which we
come into contact with our fellow men, as he had aforetime set
in order our personal devotion towards God, and our private business
for ourselves.
1. JUDGE not, that ye be not judged. For with what judgment
ye judge, ye shall be judged: and with what measure ye mete, it
shall be measured to you again
Use your judgment, of course: the verse implies that you
will judge in a right sense. But
do not indulge the criticizing faculty upon others in a censorious
manner, or as if you were set in authority, and had a right to
dispense judgment among your fellows If you impute motives, and
pretend to read hearts, others will do the same towards you. A
hard and censorious behavior is sure to provoke reprisals. Those
around you will pick up the pecking measure you have been using,
and measure your corn with it. You do not object to men forming
a fair opinion of your character, neither are you forbidden to
do the same towards them; but as you would object to their sitting
in judgment upon you, do not sit in judgment upon them.
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Monday, April 3rd
April 3
CHAPTER 7 MATTHEW 7:1-12
THE KING CONTINUES TO REGULATE
THE BEHAVIOR OF HIS SUBJECTS
This is not the Day of Judgment, neither are we his Majesty’s
judges, and therefore we may not anticipate the time appointed
for the final prerogatives of the Judge of all the earth. Surely,
if I know myself aright, I need not send my judgment upon circuit
to try other men; for I can give it full occupation in my own
Court of Conscience to try the traitors within my own bosom.
3-5.
And why beholdest
thou the mote that is in thy brother’s eye, but considerest not
the beam that is in thine own eye? Or how wilt thou say to thy
brother, Let me pull out the mote out of thine eye; and, behold,
a beam is in thine own eye? Thou hypocrite, first cast out the
beam out of thine own eye; and then shalt thou see clearly to
cast out the mote out of thy brother’s eye.
The judging faculty is best employed at home. Our tendency
is to spy out splinters in other men’s eyes, and not to see the
beam in our own. Instead of
beholding, with gratified gaze, the small fault of another, we
should act reasonably if we penitently considered the greater
fault of ourselves. It is the beam in our own eye that blinds
us to our own wrongdoing; but such blindness does not suffice
to excuse us, since it evidently does not shut our eyes to the
little error of our brother. Fancy a man with a beam in his eye
pretending to deal with so tender a part as the eye of another,
and attempting to remove so tiny a thing as a splinter! Is he
not a hypocrite to pretend to be so concerned about other men’s
eyes, and yet he never attends to his own? Jesus is gentle, but
he calls that man a “hypocrite”
who fusses about small things in others, and pays no attention
to great matters in his own person. Our reformations must begin
with ourselves, or they are not true, and do not spring from a
right motive. Sin we may rebuke, but not if we indulge it. We
may protest against evil, but not if we willfully practice it.
The Pharisees were great at censuring, but slow at amending. Our
Lord will not have his kingdom made up of hypocritical theorists
he calls for practical obedience to the rules of holiness. After
we are ourselves sanctified, we are bound to be eyes to the blind,
and correctors of unholy living, but not till then.
May none of us provoke the Lord to say
to us, “Thou hypocrite”!
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Tuesday, April 4th
April 4
MATTHEW 7:1-12
THE KING CONTINUES TO REGULATE
THE BEHAVIOR OF HIS SUBJECTS
6. Give not that which is holy unto the days, neither cast ye your
pearls before swine, lest they trample them under their feet,
and turn again and rend you.
When men are evidently unable to perceive the purity of
a great truth, do not set it before them. They are like mere dogs and if you set holy things before them they will be
provoked to “turn again and rend you”: holy things are
not for the profane. “Without are dogs”: they must not
be allowed to enter the holy place. When you are in the midst
of the vicious, who are like “swine,” do not bring forth
the precious mysteries of the faith, for they will despise them,
and “trample them under their feet” in the mire. You are not needlessly
to provoke attack upon yourself, or
upon the higher truths of the gospel. You are not to judge, but
you are not to act without judgment. Count not men to be dogs
or swine; but when they avow themselves to be such, or by their
conduct act as if they were such, do not put occasions in their
way for displaying their evil character. Saints are not to be
simpletons; they are not to be judges, but, also, they are not
to be fools. Great King, how much wisdom thy precepts require!
I need thee, not only to open my mouth, but also at times to keep
it shut.
7, 8. Ask, and it shall be given you; seek, and ye
shall find; knock, and it shall be opened unto you: for every
one that asketh receiveth; and he that seeketh findeth; and to
him that knocketh it shall be opened.
To men you may not always speak of heavenly things, but
to God you may. “Ask, seek, knock”; let
your prayer be adapted to the case; let it increase in intensity;
let it advance in the largeness of its object. To receive a gift
is simple; to find a treasure is more enriching, to enter into
a palace is best of all. Each form of prayer is prescribed, accepted,
and rewarded in a manner suitable to its character. The promise
is universal to all who obey the precept. Lord, help me to have
done with fretting, and to abound in asking, seeking, knocking;
so shall I soon overflow with thanksgiving. The asking, seeking
and knocking should always be with a humble desire that it
is God’s will for us to receive the desires of our hearts. It
is so easy to ask with a selfish desire and not to consider the
will of God concerning the petitions for which we ask.
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Wednesday,
April 5th
April 5
MATTHEW 7:1-12
THE KING CONTINUES TO REGULATE
THE BEHAVIOR OF HIS SUBJECTS
9, 10. Or what man is there of you, whom if his son ask bread, will
he give him a stone? Or if he ask a fish, will he give him a serpent?
In temporal things we make blunders, and ask for that as
bread which we think to be so, when in truth it is a stone. We
mistake a serpent for an eel, and beg for it as for a fish. Our
heavenly Father will correct our prayer, and give us, not what
we ignorantly seek, but what we really need. The promise to give
what we ask is here explained, and set in its true light. This
is a gracious correction of the folly which would read the Lord’s
words in the most literal sense, and make us dream that every
whim of ours had only to put on the dress of prayer in order to
its realization. Our prayers go to heaven in a Revised Version.
It would be a terrible thing if God always gave us all we asked
for. Our heavenly Father himself “knows how to give”
far better than we know how to ask.
11. If ye then, being evil, know how to give good gifts
unto your children, how much more shall your Father which is in
heaven give good things to them that ask him?
We, although ourselves evil, correct our children’s blunders
in their requests to us, and how much more will our all-wise heavenly
Father amend in his bestowals the errors of our prayers. He will
give the good that we did not ask, and withhold the ill which
we so unwisely requested. We know our children and know for our
children; and yet we are poor, evil creatures: shall not the perfectly
good Father, who knows all things, arrange his gifts most graciously?
Yes, we are sure he will. “How much more”! says our Lord, and he does not say
how much more, but leaves that to our meditations. We know not
what we should pray for as we ought, but he knows how to give
as becomes his perfection; and he will do so. He will give “good
things” and especially his Holy Spirit, who is all good things
in one. Lord, I would think more of Thee than of my own prayer;
more of thy Son than of my own faith; and more of thy Holy Spirit
than of all good gifts beside. If human fathers will give to their
children the things that are good for them, how much more will
our heavenly Father give to us all things that are good for us.
Thursday, April 6th
April 6
MATTHEW 7:1-12
THE KING CONTINUES TO REGULATE
THE BEHAVIOR OF HIS SUBJECTS
12. Therefore all things whatsoever ye would that men should do to
you, do ye even so to them: for this is the law and the prophets.
Everything that has gone before leads up to this, and argues for it,
and so he says “therefore.” It will be instructive to look
back, and think this out. Let my reader set about it. In this
place our King gives us HIS GOLDEN RULE. Put yourself in anther’s
place, and then act to him as you would wish him to act towards
you under the same circumstances. This is a right royal rule,
a precept always at hand, always applicable, always right. Here
you may be a judge, and yet not be judging others, but judging
for others. This is the sum of the Decalogue, the Pentateuch,
and the whole sacred Word. Oh, that all men acted on it, and then
there would be no slavery, no war, no sweating, no striking, no
lying, no robbing; but all would be justice and love! What a kingdom
is this that has such a law! This is The Christian code. This
is the condensation of all that is right and generous. We adore
the King out of whose mouth and heart such a law could flow. This
one rule is a proof of the divinity of our holy religion. The
universal practice of it by all who call themselves Christians
would carry conviction to Jew, Turk, and infidel, with greater
speed and certainty than all the apologies and arguments which
the wit or piety of men could produce. Lord, teach it to me! Write
it on the fleshy tablets of my renewed heart! Write it out in
full in my life!
MATTHEW 7:13-23
THE KING TEACHES HIS SERVANTS TO DISCERN
AND
TO DISTINGUISH
13, 14. Enter ye in at the strait gate: for wide is the gate, and
broad is the way, that leadeth to destruction, and many there
be which go in thereat: because strait is the gate, and narrow
is the way, which leadeth unto life, and few there be that find
it.
Be up and on your journey. Enter in at the gate at the head
of the way, and do not stand hesitating. If it be the right road,
you will find the entrance somewhat difficult, and exceedingly
narrow; for it demands self-denial, and calls for strictness of
obedience, and watchfulness of spirit.
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Friday, April 7th
April 7
MATTHEW 7:13-23
THE KING TEACHES HIS SERVANTS TO DISCERN
AND TO DISTINGUISH
Nevertheless, “enter
ye in at the strait gate.” Whatever its drawbacks of fewness of
pilgrims, or straightness of entrance, yet choose it, and use
it. True, there is another road, broad and much frequented; but
it leadeth to destruction. Men go to ruin along the turnpike-road, but the way to heaven
is a bridle path. There may come other days, when the many will
crowd the narrow way; but, at this time, to be popular one must
be broad in doctrine, in morals,
and in spirituals. But those on the strait road shall go straight
to glory, and those on the broad road are all abroad. All is well
that ends well: we can afford to be straitened in the right way
rather than enlarged in the wrong way; because the first ends
in endless life, and the second hastens down to everlasting death.
Lord, deliver me from the temptation to be “broad” and keep me in the narrow
way though few find it!
15. Beware of false prophets, which come to you in sheep’s clothing,
but inwardly they are ravening wolves.
We have need of our judgments, and we must try the spirits of those
who profess to be sent of God. There are men of great gifts who
are “false prophets” These affect the look, language, and spirit
of God’s people, while really they long to devour souls, even
as wolves thirst for the blood of sheep. “Sheep’s clothing” is
all very fine, but we must look beneath it and spy out the wolves.
A man is what he is inwardly. We had need beware. This precept is timely
at this hour. We must be careful not only about our way, but also
about our leaders. They come to us; they come as prophets; they
come with every outward commendation; but they are very Balaams,
and will surely curse those they pretend to bless.
16. Ye shall know them by their fruits. Do men gather grapes of thorns,
or figs of thistles?
Their teaching, their living, and their effect upon our
minds will be a sure test to us. Every doctrine must be tried.
If we gather grapes of them, they are not thorns: if they produce nothing
but thistle down, they are not fig-trees. Some object to this
practical method of test; but wise Christians will carry it with
them as the ultimate touchstone. What is the effect of modern
theology upon the spirituality, the holiness of the people?
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Saturday, April 8th
April
8
MATTHEW 7:13-23
THE KING TEACHES HIS SERVANTS TO DISCERN
AND TO DISTINGUISH
17, 18. Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit. A good tree cannot bring
forth evil fruit, neither can a corrupt tree bring forth good
fruit.
Every man produces according to his nature; he cannot do otherwise.
Good tree, good fruit; corrupt tree, evil fruit.
There is no possibility of the effect being higher and better
than the cause. The truly good does not bring forth evil; it would
be contrary to its nature. The radically bad never rise to produce
good fruit, though it may seem to do so. Therefore, the trees
may be known by their special fruit. Our King is a great teacher
of prudence. We are not to judge; but we are to know,
and the rule for this knowledge is as simple as it is safe.
Such knowledge of men may save us from great mischief that would
come to us through associating with bad and deceitful persons.
19.
Every tree that bringeth
not forth good fruit is hewn down, and cast into the fire.
Here is the end to which evil people are going. The ax and
the fire await the ungodly, however fine they may look with the
leafage of profession. Only let time enough be given, and every
man on earth who bears no good fruit will meet his doom. It is
not merely the wicked, the bearer of poison berries, that will
be cut down; but the natural man who bears no fruit of positive
virtue must be cast into the fire.
20. Wherefore by their fruits ye shall know them.
It is not ours to burn; but it is ours to know. This knowledge is to
save us from coming under the shadow or influence of false teachers.
Who wants to build his nest in a tree that is soon to be cut down?
Who would choose a barren tree for the center of his orchard?
Lord, let me remember that I am to judge myself by this rule.
Make me a true fruit-bearing tree. “By their
fruits ye shall know them”. [Some years ago a back woods preacher
was speaking on the above topic and said. “I know that I am not
to judge, but I am called to be a fruit inspector. When I see
a rotten apple in the fruit bowl you don’t have to tell me it
is rotten. I can see and it is not my judgment, but my eyes tell
me to set it aside or it will cause the rest of the fruit to become
rotten also. Let’s be fruit inspectors. RJS]
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Sunday, April 9th
April 9
MATTHEW 7:13-23
THE KING TEACHES HIS SERVANTS TO DISCERN
AND TO DISTINGUISH
21. Not
every one that saith unto me, lord, Lord shall enter into the
kingdom of heaven; but he that doeth the will of my Father which
is in heaven.
No verbal homage will suffice: “Not every one that saith.” We
may believe in our Lord’s Deity, and we may take great pains to
affirm it over and over again with our “Lord,
Lord”; but unless we carry out the commands of
the Father, we pay no true homage to the Son. We may own our obligations
to Jesus, and so call him “Lord,
Lord”; but if we never practically carry out those
obligations, what is the value of our admissions? Our King receives
not into his kingdom those whose religion lies in words and ceremonies;
but only those whose lives display the obedience of true discipleship.
22, 23. Many
will say to me in that day, Lord, Lord, have we not prophesied
in thy name? and in thy name have cast out devils? and in thy
name done many wonderful works? And then will I profess unto them,
I never knew you: depart from me, ye that work iniquity.
An orthodox creed will not save if it stands alone; neither
will it be sure to do so if accompanied by official position and
service. These people said, “Lord,
Lord,” and, in
addition, pleaded their prophesying or preaching in his name.
All the preaching in the world will not save the preacher if he
does not practice. Yes, and he may have been successful, — successful
to a very high degree, “are in thy name have cast out devils,”
and yet, without personal holiness, the caster out of devils will
be cast out himself. The success boasted of may have had about
it surprising circumstances of varied interest — “and in thy
name done many wonderful works,” and yet the man may be unknown
to Christ. Three times over the person is described as doing all
“in thy name,” and yet the Lord, whose
name he used so freely, so boldly, knew nothing of him, and would
not suffer him to remain in his company. The Lord cannot endure
the presence of those who call him “Lord, Lord,”
and then work iniquity. They professed to him that they
knew him; but he will “profess unto them, I never knew
you.”
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Monday, April10th
April
10
MATTHEW 7:13-23
THE KING TEACHES HIS SERVANTS TO DISCERN
AND TO DISTINGUISH
How solemn is this reminder to me, and
to others! Nothing will prove us to be true Christians but a sincere
doing of the Father’s will! We may be
know by all to have great spiritual power over devils, and
men, and yet
our Lord may not own us in that great day; but may drive
us out as
impostors whom he cannot tolerate in his presence.
MATTHEW 7:24-29
THE KING SUMS UP HIS DISCOURSE
24, 25. Therefore
whosoever heareth these sayings of mine, and doeth them, I will
liken him unto a wise man, which built his house upon a rock:
and the rain descended and the floods came, and the winds blew,
and beat upon that house; and it fell not: for it was founded
upon a rock. - We are to hear our Lord; and by this is, of course,
intended that we are to accept what
he says as authoritative: this is more than some do at this time,
for they sit in judgment upon the teachings of the Lord. But hearing
is not enough; we must do these sayings.
There must be practical godliness,
or nothing is right within us. The doing hearer has built a house
with a stable foundation: the wisest and safest, but the most
expensive and toilsome thing to do. Trials come to him. His sincerity
and truthfulness do not prevent his being tested. From above,
and from beneath, and from all sides, the trials come: rain, floods
and wind. No screen is interposed: all these “beat upon the
house.” It is a substantial structure; but the tests become
so severe that nothing can save the building unless it be the
strength of its foundation. Because the chief support is so immovable
the entire erection survives. “It fell not”: it may have
suffered damage here and there, and it may have looked very weather-beaten;
but “it fell not.” Let the Rock of Ages be praised if,
after terrible tribulation, it can be said of our faith, “it
fell not: for it was founded upon a rock.”
26, 27. And
every one that heareth these sayings of mine, and doeth them not,
shall be likened unto a foolish man, which built his house upon
these and: and the rain descended, and the flood” came, and the
winds blew, and beat upon that house; and it fell: and great was
the fall of it.
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Tuesday, April 11th
April 11
MATTHEW 7:24-29
THE KING SUMS UP HIS DISCOURSE
The mere hearer is in a poor plight. He, too, is a house-builder.
The hearing of the Lord’s sayings sets him upon work that is designed
to afford him shelter and comfort. He “built his house”
he was
practical and persevering, and did not begin and leave off before
completion. Yet though he was industrious, he was foolish. No doubt he built quickly,
for his foundation cost him no hard labor; his excavations were
soon made, for there was no rock to remove: he “built
his house upon the sand.” But trials
come even to insincere professors. Are we not all born to trouble?
The same afflictions come to the foolish as come to the wise,
and they operate in precisely the same way; but the result is
very different. “It fell.” These are solemn words. It was a fine building, and it promised to stand
for ages; but “it fell.”
There were minor faults in the fabric, but its chief weakness
was underground, in the secret place of the foundation: the man
“built his house upon the sand.”
His fundamentals were wrong. The crash was terrible; the sound
was heard afar: “great was the fall of it.”
The overflow was final and irretrievable. Many heard the fall,
and many more saw the ruins as they remained a perpetual memorial
of the result of that folly which is satisfied with hearing, and
neglects doing. If our spiritual abode is not on the sure foundation
i. e. Christ, then our profession means nothing and we are the
losers.
28, 29. And it came to pass, when Jesus had ended these sayings,
the people were astonished at his doctrine: for he taught them
as one having authority, and not as the scribes.
The sermon is over; what has come
of it? Never was there so great a Preacher, and never did he deliver
a greater discourse: how many were the penitents, how many the
converts? We do not hear of any! Divine truth, even when preached
to perfection, will not of itself affect the heart to conversion.
The most overpowering authority produces no obedience unless the
Holy Spirit subdue the hearer’s heart. “The people were astonished”
was this all? Two things surprised them; the substance of
his teaching, and the manner of it. They had never heard such
teaching the precepts that he had given were new to their thoughts.
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Wednesday, April 12th
April 12
MATTHEW 7:24-29
THE KING SUMS UP HIS DISCOURSE
He did not raise questions,
nor speak with hesitation; neither did he cite authorities, and
hide his own responsibility behind great names. “He taught
them as one having authority.” He spoke royally: the truth
itself was its own argument and demonstration. He taught prophetically,
as one inspired from above men felt that he spoke after the manner
of one sent of God. It was no fault on their part to be astonished,
but it was a grave crime to be astonished and nothing more. My
Savior, this was a poor reward for thy right royal discourse —
“The people were astonished.” Grant to me that I may not
care to astonish people, but may I be enabled to win them for
thee and if, with my utmost endeavors. I do astonish them, and
nothing more, may I never complain; for how should the disciple
be above his Lord?
MATTHEW 8:1-18
THE KING, HAVING SPOKEN
IN WISDOM,
WORKS WITH POWER
1. WHEN he was come down from the mountain, great multitudes
followed him
Curiosity drew the crowd. Our Lord was popular; but he never
prized this popularity. He was too wise to think much of that
which is so fickle a thing. Yet we are glad to see multitudes
gathered to hear the Word, for good may come of it. Jesus came
down to lift the multitudes up.
2. And, behold, there came a leper and worshipped him,
saying, Lord, if thou wilt, thou canst make me clean.
This verse begins with a “behold.” It was not wonderful
that great multi-tudes came to Jesus; but it was a marvel that
a leper should believe that he could remove an
incurable disease. The leper rendered to Christ divine homage;
and if Jesus had been merely a good man, and nothing more, he
would have refused the worship with holy indignation. Those who
call Jesus “Lord,” and do not worship him, are more diseased than the leper was. His
was a high degree of faith, for so far as we know, no one had
previously believed in Jesus in this fashion. Leprosy breeds great
despair, but this poor creature rose superior to all doubt: if
Jesus willed it, even he might be healed.
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Thursday, April 13th
April 13
MATTHEW 8:1-18
THE KING, HAVING SPOKEN IN WISDOM,
WORKS WITH POWER
He did not doubt the Savior’s will when he said, he believed in our
Lord’s power, that he felt that he had
but to exorcise his will. The cure would be effected at once.
3. And Jesus put forth his hand, and touched him, saying, I will;
be thou clean. And immediately his leprosy was cleansed.
Anyone else would have been defiled by touching a leper;
but the healing power in Jesus repelled pollution. He touches
us by the finger of his humanity, but he is not thereby defiled.
His touch proves his condescension, his sympathy, his fellowship.
It was no accidental touch: “Jesus put forth his hand.” Our
Lord has come to us by his own act and effort: he was determined
to come to us in all our loathsomeness and pollution. After the
touch came the word: “I will.” One has well observed that Jesus never
says, “I will not.” He wills, whether ether we will or not. “Be thou clean”
was the royal word of one conscious of
abundant power. What a work, to cleanse a leper! Yet it is easy
enough to our King, seeing he is divine: else unbelief would be
most reasonable. With what pleasure Jesus spoke! With what joy
the leper heard! With what curiosity the bystanders looked on!
They had not to wait: the miracle followed the word without a
moment’s delay. The cure was instantaneous. He spoke, and it was
done. Our King’s having left his throne to stand side by side
with leper was the greatest of all miracles; and after that we
wonder not that other miracles sprang out of it.
4. And Jesus saith unto him, See thou tell no man; but
go thy way, shew thyself to the priest, and offer the gift that
Moses commanded, for a testimony unto them.
Our Lord would not increase his own reputation. He sought
no honor of men, and he did not wish to swell the crowds which,
even now, made it almost impossible for him to go about his work.
He sought usefulness, and not fame. It would have been hard for
the leper to have held his tongue, but he ought to have done so
when bidden. Be it ours to speak, or to be silent, as our Lord
requires. The old law stood, and our Lord would have it honored
while it lasted; therefore the leper must go to the priest, present
his offering, and get an official a certificate of health.
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Friday, April 14th
April 14
MATTHEW 8:1-18
THE KING, HAVING SPOKEN IN WISDOM,
WORKS WITH POWER
The man was clean, and yet he must go to be ceremonially
cleansed. After we have the thing signified by an ordinance, we
are not, therefore, to forego the sign, but the rather to attend
to it with care. How prudent was it on the part of our Lord not
to remove ancient regulations till the full time had come for
the introduction of the new!
5-7. And when Jesus was entered into Capernaum, there came unto him
a centurion, beseeching him, and saying, Lord, my servant lieth
at home sick of the palsy, grievously tormented. And Jesus saith
unto him, I will come and heal him.
A Gentile approaches our King, a soldier, one of Israel’s
oppressors; and our Lord receives him with an “I will,” even as he had received the leper. This Roman officer came
about his slave-boy. It is good for masters to be concerned for
their servants, especially when they are sick. It is best of all
when they go to Jesus about their servants, as this centurion
did. The boy was at his master’s house: he had not packed him
off because he was ill. The kind master watched his servant’s
bed, and he sympathetically describes what he had seen. He seeks
a cure, but does not prescribe to the Lord how or where he shall
work it: in fact, he does not put his request into words, but
pleads the case, and lets the sorrow speak. That the youth is
“grievously tormented”
is mentioned as an argument to move our Lord to pity. One does
not often see palsy and
acute pain united; but the watchful centurion had marked these
symptoms, and he pleads them with Jesus. Not merit, but misery,
must be our plea with the Savior. Our Lord needed very little
beseeching. He promptly said, “I will come and heal
him.” Lord, say to us concerning those
for whom we lovingly intercede!
8, 9. The centurion
answered and said, Lord, I am not worthy that thou shouldest come
under my roof: but speak the word only, and my servant shall be
healed. For I am a man under authority, having soldiers under
me: and I say to this man, Go, and he goeth; and to another, Come,
and he cometh; and to my servant, Do this, and he doeth it.
He would not put the Lord Jesus to so
much trouble as to come to his house. He felt unworthy to be served
at such a cost by such a Lord.
Saturday, April 15th
April 15
MATTHEW 8:1-18
THE KING, HAVING SPOKEN
IN WISDOM,
WORKS WITH POWER
He argues that a word will do it all. He was under authority
himself, and hence his power to exercise
authority over others. He believed that the Lord Jesus had a commission
also from the supreme power, and that this would gird him with
command over all the minor forces of the universe, a command that
he could exercise from a distance with a single word. If soldiers
would come and go at a centurion’s bidding, much more would diseases
fly at the word of the Lord Jesus. It was a thoughtful argument,
but it was fair and conclusive. May we also know Jesus under authority,
Jesus with authority, and ourselves under authority to Jesus!
May we also believe in the omnipotence of the divine word, and
go forth and prove its power in the hearts of men! O thou, who
art our King, display thy royal power!
10. When Jesus heard it, he marveled, and said to them
that followed Verily I say unto you, I have not found so great
faith, no not in Israel
Jesus marveled to see any man believe; for men are incredulous
by nature. He rejoices to see a far-off one believe; for, alas!
the favored hearers are slow to trust him. He marvels at a soldier,
an officer, having so much faith. Jesus did not praise the centurion
to his face, but what he spoke "he said to them that followed."
Avoid flattering young converts. Learn, from what our Lord said,
that he looks out for faith; that he looks for it among hearers
of the Word; that he usually does not find it; but that, when
he does, it may be so great as to astonish him. Great faith may
grow where there is little soil and no faith where everything
seemed to promise and promote it. Great faith is very dear to
the Lord Jesus; but he marvels when he sees it, for it is so rare.
11, 12. And I say unto you. Many shall
come from the east and the west, and shall sit down with Abraham,
and Isaac, and Jacob, in the kingdom of heaven. But the children
of the kingdom shall be cast out into the outer darkness: there
shall be weeping and gnashing of teeth.
Heaven will be filled. If the likely ones will not come,
the unlikely ones shall do so. Many beloved ones are there already,
a sort of nucleus to which we gather, even as Israel gathered
to “Abraham, and Isaac, and Jacob."
Sunday, April 16th
April 16
MATTHEW 8:1-18
THE KING, HAVING SPOKEN
IN WISDOM,
WORKS WITH POWER
From "east and west" great multitudes shall come,
undeterred by distance; and these shall share the same heaven
as do the patriarchs of old. How sad to think that the descendants
of those patriarchs shall be cast out like refuse, thrown behind
the wall in the dark, and left in the cold to gnash their teeth
in anguish! What a turning of things upside down! The nearest
cast out, and the furthest made nigh! How often is this the case!
The centurion comes from the camp to Christ, and the Israelite
goes from the synagogue to hell. The harlot bows at Jesus' feet
a penitent, while the self-righteous Pharisee rejects the great
salvation. Oh, that this incident may sweetly persuade us to believe
greatly; and may none of us doubt the power of the incarnate Son
of God!
13. And Jesus said unto the centurion, Go thy way; and
as thou hast believed, so be it done unto thee. And his servant
was healed in the selfsame hour.
In the words, "Go thy
way" we see that, oftentimes, a return to our usual duties,
and our habitual calm of mind, may be the best proof that our
faith has apprehended the promised blessing. Why should he linger
who has obtained all he sought? Rather let him go home, and enjoy
the fruit of his success in prayer. The Lord often gives in proportion
to faith. "As thou hast believed, so be it done unto thee"
is a word by which we are allowed to bring our own measure and
set the standard of blessing which we would possess. Our Lord
spoke the word as the centurion desired. The result was immediate
and complete: not only was life spared, but health restored. Many
a time prolonged prayer is but muttering unbelief; and to go about
one's business would be to take the Lord at his word, and honor
his veracity. Lord, grant me faith enough to go about my business,
having prayed the prayer of faith. In the self-same hour in which
I believe thee, be pleased to work the miracle I seek.
14. And when Jesus was come into Peter’s house, he saw
his wife’s mother laid, and sick of a fever.
This mother-in-law was an especially good woman, for she
was allowed to live with her son-in-law, and he was anxious to have
her restored to health. Jesus feared no fever.
Monday, April 17th
April 17
MATTHEW 8:1-18
THE KING, HAVING SPOKEN IN WISDOM,
WORKS WITH POWER
15. And he touched her hand, and the fever left her: and
she arose, and ministered unto them.
Our Lord was entreated by her friends, and therefore took
her hand, and by a touch recovered her. The first miracle in this
chapter was by a touch, the second by a word, and now this by
a touch again: it is all one to Jesus. The cure was instantaneous.
It was a very complete cure. We expect to read that the fever
left her very weak; but our Lord’s cures are always perfect ones.
She felt active enough to rise, energetic enough to work, and
we need hardly add, grateful enough to wait upon her Physician,
and all his friends. No proof of recovery from the fever of sin
is more sure than the holy earnestness of the healed ones to do
works meet for thankfulness towards him who has restored them.
16. When the even was come, they brought unto him many
that were possessed with devils: and he cast out the spirits with
his word, and healed all that were sick.
Our Lord made long days: set of sun was not the setting
of his power. Wise persons brought their sick within the circle
of his presence, as soon as the Sabbath was ended. His power flowed
forth at once. He lived in a hospital and it was a hospital of
incurables, which contained “many” distressing cases: yet in no case was he overmatched. He dispossessed
the demons who possessed poor men and women; not only calling
them out, but “casting
them out” with
a divine violence. As for sicknesses, nothing came amiss to him;
he “healed all that were sick.” The Kingly
One battled with legions of foes, and readily overcame them all.
What were demons or diseases to the omnipotent Lord? His Word
is still Almighty.
17. That it might be fulfilled which was spoken by Esaias the prophet,
saying, Himself took our infirmities, and bore our
sicknesses.
His deeds of healing proved his living
sympathy with men. Becoming man, he reckoned man’s infirmities
to be his infirmities. He looked on men’s ills as if they were
his own, and did not delay a moment to remove them. Moreover,
the cure cost him much as to his corporeal frame, which was loaded
with the burden of human woe. Virtue, as it went forth from him,
made a drain upon his system.
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Tuesday, April 18th
April 18
MATTHEW 8:1-18
THE KING, HAVING SPOKEN IN WISDOM,
WORKS WITH POWER
His strength went forth to men; their
weaknesses seemed to come back upon himself. He bowed his back
beneath our burden, and thus raised it from those shoulders which
had been crushed to the earth by it. O Lord, let me never forget
what a brother thou art, and how surely thy help of us proves
that thou cost truly share our griefs!
18. Now
when Jesus saw great multitudes about him, he gave commandment
to depart unto the other side.
Having healed all that were sick, the royal Physician sought
to begin practice on fresh ground. He saw the crowds becoming
dangerous, and perhaps too enthusiastic, and so he took ship for
the further shore to be away from their rash acts. Too often we
court the notoriety which our Lord avoided. Is it not because
we are swayed by inferior motives, which had no power over him?
We ought not to keep to the side where we get flattery, but we
should “depart unto the
other side” to begin fresh work. Moreover, “the other side” may be the side which needs us most, and it is right even
to leave a multitude which have had their share of privilege to
go to a smaller company who have had no time of gracious opportunity.
Lord, cost thou command me
to “depart unto the other side”! Go with me, and I start
at once.
MATTHEW
8:19-22
OUR KING DISCERNING HIS
TRUE
FOLLOWERS
19, 20. And a certain scribe came, and said unto him, Master,
I will follow thee whithersoever thou goest. And Jesus saith unto
him, The foxes have holes, and the birds of the air have nests;
but the Son of man hath not where to lay his head.
Was this scribe charmed by what he heard and saw of our
Lord? In a sudden fit of enthusiasm, he calls him “Master.” He had probably hurried round the shore
after Jesus, and he declares he will always follow him, let the
Master go where he may. His is an unreserved discipleship which
knows no time or place. “I
will follow Thee.” His was
an unasked-for following, for the Lord had not said to him, “Follow
me.” It was the best fruit of nature, but not the result of grace.
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Wednesday,
April 19th
April 19
MATTHEW 8:19-22
OUR KING DISCERNING HIS
TRUE
FOLLOWERS
Our King soon tests this loudly-expressed loyalty, by telling
the new convert that he was so poor a master, that beasts of the
fields, and “birds of
the air”, were better off for
lodgings than himself. If the leader fared so badly, there was
a poor look-out for the follower. How great was the humiliation
of our Lord and King! He had no palace, and no silken canopy.
He who was our Head had not where to lay his own head. Did this
scribe have his name inscribed among the poor scholars of a homeless
teacher? We do not know. How stands it in our case? Can we follow
a penniless cause? Can we proclaim a despised doctrine?
21.
And another of his
disciples said unto him, Lord, suffer me first to go and bury
my father.
The first man was too fast, the second was too slow. This
person was a disciple: Jesus sent him on a mission; he was not
ready to start. He must do something else first. That something
had to do with a dead relative. It was a grave fault to put the
sepulcher before the Savior. His father would be sure to be buried
by some other member of the family; but no other could obey the
command of Christ that this disciple had received. We may leave
work that another can do when our Lord appoints us a peculiar
personal service. It must be Christ first, and father next. Living
commands must take precedence of duties to the dead. Soldiers
cannot be excused from war on account of domestic claims.
22. But Jesus said unto him, Follow me; and let the dead bury their
dead.
Our Lord repeated his command, “Follow me.”
Others could bury the dead; it was
for the disciple to obey his orders. Men who are not renewed are
dead. Much of the concerns of politics, party tactics, committee
meetings, social reforms, innocent amusements, and so forth, may
be very fitly, described as burying the dead. Let them do it;
but if we are called to preach the gospel, let us give ourselves
wholly to our sacred calling. Let not the higher worker entangle
himself with what worldlings can do quite as well as he can. “Follow me”
is
a precept which will need all our powers to carry it out;
only by grace we will obey.
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Thursday, April 20th
April 20
MATTHEW 8:23-27
OUR KING RULING THE SEA
23. And when he was entered into a ship, his disciples followed him.
They were wise to follow him, and safe in so doing; but
they were not therefore secure from trial. In the boat with Jesus
is a happy place, but storms may come even when we are there.
24. And, behold, there arose a great tempest in the sea, insomuch
that the ship was covered with the waves: but he was asleep.
This inland lake was subject to sudden squalls and tempests,
wherein the wind raged so as to lift the boat fairly out of the
water. This was an unusually bad storm: the little ship seemed
lost: the wing of the tempest covered it.
The comfort was that Christ was in the vessel, and his presence
covered the boat, as surely as did the waves. Yet the presence
of our great Lord will not prevent our being tossed by “a
great tempest.”
25. And his disciples came to him, and awoke him, saying, Lord, save
us: we perish.
He was not
flurried: his trust in his great Father was so firm that rocked
in the cradle of the deep, he slept peacefully. Winds howled and
waters dashed over him; but he slept on. His disciples caused
him more disquiet than the storm. They “awoke him”
with their cries. They were mistrustful, and ready to upbraid
him with indifference. Little faith prayed, “Save us”;
much fear cried, “We perish.”
Men in a storm cannot be very select in their language, but they
learn to be very earnest and eager. The appeal of these disciples
may suit many. Here was reverence for Jesus “Lord”:
an intelligent supplication “save us”; and an overwhelming argument
“we perish.”
26. And he saith
unto them, Why are ye fearful, O ye of little faith? Then he arose
and rebuked the winds and the sea; and there was a great calm.
He spoke to the men first, for they were the most difficult
to deal with: wind and sea could be rebuked afterwards. He questions
the disciples. Alas, they had questioned him in an unworthy sense!
There is no reason in our unbelief. That “Why?” is unanswerable. If we are right in having
any faith, we must be wrong in having any fear. Little faith,
from one point of view, is most precious; but under another aspect
it is most unjustifiable.
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Friday, April 21st
April 21
MATTHEW 8:23-27
OUR KING RULING THE SEA
Why “little faith”
in a great God? It is well that it is faith; it is ill that
it is little. See the Lord rise from his hard couch. In royal
dignity he lifts up himself. A word makes a calm. As it was a
great tempest, now he gives “a great calm”: there
was nothing little in the whole business, except the disciples’
faith. When our Lord rebuked the winds, he did in the best manner
rebuke their unbelief. He has very happy ways of correcting us
by the greatness of His mercy to us. My soul, thou knowest what
that “great calm”
is, henceforth exercise a
great faith in the great Peace-maker. Be sure to have that faith
when thou art caught in a great tempest.
27. But the
men marveled, saying, What manner of man is this, that even the
winds and the sea obey him!
It was well that they wondered; it would have been better
had they adored. If Christ had been only man, the wonder about
him would have been beyond all wonderment. He was divine, and
hence to his royal word all nature yielded. This is the end of
the wonder of the intellect, but it is the beginning of the worship
of the heart. In this case, our glorious King for the moment unveiled
his glory, and commanded obedience from the most boisterous of
the elements. In our own cases how often have we had to cry out,
“What manner of man is
this!” How grandly
has he brought us through terrible storms! How easily has he calmed
the surges of our souls! Blessed be his name! Still “the winds and the sea obey him.”
MATTHEW
8:28-34
THE KING DRIVING LEGIONS BEFORE HIM.
28. And when
he was come to the other side into the country of the
Gergesenes, there met him two possessed with devils,
coming out of the
tombs, exceeding fierce, so that no man might pass
by that way.
Did they come out to oppose him? As he steps on the shore,
did Satan
mean to drive him back by this double legion of demons? The tombs were
Satan’s castle; he used the madness of these afflicted men as
his weapons of war. They had driven away everybody else; will
they stop the advance of the Lord Jesus? They were “exceeding
fierce”: will they fright him to flight?
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Saturday, April 22nd
April
22
MATTHEW
8:28-34
THE KING DRIVING LEGIONS BEFORE
HIM.
29. And,
behold, they cried out, saying, What have we to do with thee,
Jesus thou Son of God? art thou come hither to torment us before
the time?
This is the old cry, “Mind your own business! Do not interfere
with our trade! Let us alone, and go elsewhere!” Demons never
like to be interfered with. But if demons have nothing to do with
Jesus, he has something to do with them. His presence is torment
to them. They know that a time is coming when they shall fully
receive their hell; but that time seems to be antedated when the
Lord Jesus invades their solitary, lurking-place among the tombs.
The demons here spoke, and compelled the lips of the men thus
to plead against themselves. How very like is this to the swearer’s
case, whose mouth is used to imprecate a curse upon himself! The
demons owned him Son
of God, for even they are not so base as to deny his Deity. The demons
confessed that he was not under their rule: “What have we to do with thee?” They
also expressed their dread of his almighty power, and feared the
torment they deserved.
30, 31. And
there was a good way off from them an herd of many swine feeding.
So the devils besought him, saying, If thou cast us out, suffer
us to go away into the herd of swine.
Jews had no right to be feeding herds of swine, for they
were unclean to them. The devils began to tremble before Jesus
had said a word, “saying,
If thou cast us out.” They cannot bear to go to their own place, and so beg to
go into pigs. Demons would sooner dwell inside swine than be in
the presence of Jesus. If they cannot do mischief to men, they
would sooner destroy pigs than be without doing mischief. Demons
cannot, however, even afflict hogs without leave from Christ.
Think of these demons in their pride beseeching Jesus, and beseeching
him for so small a boon as to be allowed to enter into a herd
of swine. Truly the Son of God is King! The whines of a legion
of devils admit his sovereignty. [The Jews had no respect for
swine keepers in that day and to this day an orthodox Jews will
not eat any form of pork. It is also interesting that the Moslems
are deathly afraid of pork and to wrap a live or dead Moslem in
a swine skin is to confine him to the deepest part of hell from
which there is no escape. RJS]
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Sunday, April 23rd
April 23
MATTHEW
8:28-34
THE KING DRIVING LEGIONS BEFORE HIM.
32. And he said
unto them, Go. And when they were come out, they went into the
herd of swine: and, behold, the whole herd of swine ran violently
down a steep place into the sea, and perished in the waters.
Our Lord never wastes words on devils: “He said unto them, Go.” The
less we say to bad men the better. One word is enough for such
dogs as these tormenting spirits were. The demons soon went from
the lunatics to the hogs. From a madman to a beast was a short
remove for a foul spirit. Swine prefer death to deviltry; and if men were not worse than
swine, they would be of the same opinion. They run hard whom the
devil drives. The devil drives his hogs to a bad market. Those
who pursue a downward path without consideration will come to
destruction in the end. The swine “perished in the water”
but the devils are reserved to the judgment of eternal fire. We
need not dread the powers of hell. They fly pell-mell before our
Lord.
33. And they
that kept them fled, and went their ways into the city, and told
every thing, and what was befallen to the possessed of the devils.
Well might the swineherds flee! When
evil men perish at the last, their wicked pastors will have a
hard time of it. How vividly they told their story! No item was
left out! “They told everything.” Probably all the details
were brought out into exaggerated relief. Thus would they excuse
their own loss of the swine which they were set to keep, but had
seen lost before their very eyes. Their employers, the owners
of the herd, must have greatly lamented their loss, but they must
have trembled as they saw the hand of God in it. What a crushing
misfortune for the swine-keepers. of Gadara! Who pities them,
since their trade was unlawful! The story of the healing of the
demoniacs was mentioned by the reporters as a secondary matter;
but, indeed, it was the central point of the narrative. To some
men souls are secondary to swine. The healing of the two demoniacs
added to the wonder, and set every ear tingling throughout the
city. Yet the result on the people was not what one would have
expected. [The people of this city were much like the Sodomites,
in that they respected no man. They only saw a man when they looked
upon Jesus and if He is but a man or a teacher of good works then
we too have no Saviour. What is Jesus to us? Is He very God and
very Man, or just a man! RJS]
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Monday, April 24th
April 24
MATTHEW
8:28-34
THE KING DRIVING LEGIONS BEFORE HIM.
34. And,
behold, the whole city came out to meet Jesus: and when they saw
him, they besought him that he would depart out of their coast.
A rare occurrence a whole city meeting Jesus, and that city
unanimous in their appeal to him. Alas, it was the unanimity of
evil! Here was a whole city at a prayer-meeting, praying against
their own blessing. Think of having the Lord among them, healing
the worst of diseases, and yet entreating him to go away from
them! They would be rid of the one glorious Being who alone could
bless them. Horrible was their prayer; but it was heard, and Jesus departed out of their coasts.
He will not force his company on any.
He will be a welcome guest, or he will be gone. What a mercy that
our Lord does not hear every prayer of this sort! How would it
fare with swearers if their imprecations were fulfilled? O Lord,
I thank thee that thou didst not go away from me, when I, in my
unregenerate condition. I wished thee to let me alone, but You
persisted and won!
MATTHEW
9:1-8
THE KING CONTINUES TO DISPLAY
HIS ROYAL POWER
1. And he entered
into a ship, and passed over and came into his own city. Many
times he crossed the lake of
Galilee; but this time, more in sadness than in anger, he left
a people behind him who had prayed him to depart. He had made
Capernaum his own city by the privileges wherewith he had exalted it. What a name!
“His own city.” It was its highest
honor that he came sailing into its port, even he who was Lord
High Admiral of all seas. Yet the favored city refused him, and
knew not its day. May none of us be thus favored, and prove
thus unworthy!
2. And,
behold, they brought to him a man sick of the palsy, lying on
a bed: and Jesus seeing their faith said unto the sick of the
palsy ; Son, be of good cheer thy sins be forgiven thee.
Here our King displays his power over weakness. The man
is paralyzed; and the weight of sin is on his conscience, and
his body is in bonds. Yet he has good friends, who band themselves
together, and four of them carry him up to the roof of the house
wherein our Lord is preaching, and let him down, in his bed, by
ropes.
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Tuesday,
April 25th
April 25
MATTHEW
9:1-8
THE KING CONTINUES TO DISPLAY HIS
ROYAL POWER
They have faith in Jesus, and so has he; and the Lord answers
to their faith with a cheering word,
in which he called him “child.”
How sweet a word for a young man, and for one so feeble! His mental
distress was the hardest to suffer, and our Lord removed it with
a word. Perhaps the youth’s sin had some connection with his palsy,
and hence his double distress. None but Jesus could pardon sin;
but with a royal word he pronounced effectual absolution. This
was first, because most longed for by the paralytic, because the
greatest boon, because the evil it removed lies at the root of
every other, and because he thus unveiled his majesty, and had
an opportunity to instruct his opposers. How the youth’s face
brightened as he felt the comfort of that effectual forgiveness!
He could not as yet walk, but he felt more happy than tongue could
tell. “thy sins be forgiven thee” is a note which
never fails to bring “good cheer” to the saddest heart.
3. And, behold, certain of the scribes said within themselves, This
man
blasphemeth.
They were afraid to speak out, but “said within themselves.” Each one of these law-writers felt a bitter feeling towards
the Lord Jesus, and by their looks they conspired in the charge
against him. They did not call him “man” the word is in italics in our version.
They did not know what to call him even in their hearts: they
meant“this” this upstart, this nobody, this strange being,
who is so great that we fear him, so good that we hate him.
They were blaspheming him by their agnosticism, and yet these
blasphemers charged the Lord with blasphemy. Yet, supposing our
Lord to be only a man, they were right. Pardon of sin is the sole
prerogative of God: who dares to usurp it? I know that none but
God can forgive; yet Jesus has forgiven me, and in so doing he
did not blaspheme, for he is most truly God.
4. And Jesus
knowing their thoughts said, Wherefore think ye evil in your hearts?
He is the great thought-reader. Just now we met with the
expression, “seeing their faith” and now we read, “knowing
their thoughts.”
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Wednesday, April 26th
April 26
MATTHEW 9:1-8
THE KING CONTINUES TO DISPLAY HIS
ROYAL POWER
He puts the questioners to the question. His whys and wherefores go to the root of the matter. We are responsible
for secret thoughts, and the Lord will one day call us to account
concerning them. Accusations against Jesus are always unreasonable,
and when fairly faced are put to silence. It would be well if
many of our Lord’s enemies today could be brought to ponder the
question, “Wherefore think ye evil in your hearts” What
is the cause of it? What is the good of it? Why not cease from
it?
5. For whether
is easier, to say. Thy sins be forgiven thee; or to say Arise,
and walk. He
answers their evil thoughts by a question which was to them
unanswerable. Surely the two things are equally beyond
human power to work. But to say “Thy sins be forgiven thee”
is the easier to all appearance, because no apparent result is
expected to follow by which the reality of the speech can be tested.
Thousands have pretended to absolve a man from sin, who would
not have dared to command a disease to disappear. The difference
in merely saying is all in favor
of the first speech. If we compare the two miracles, it would
be long before one could arrive at an answer as to which is the
easier; for they are both impossible with men. In some respects
the pardon of sin is the greater work of the two, for its accomplishment
requires the whole apparatus of incarnation and atonement. Our
Lord wrought both miracles, and thus confirmed his claim of power
by a visible sign which none could question. He that can pardon
my soul can heal my body; for that would seem to be the easier
of the two deeds of mercy. I may bring both forms of malady to
Jesus, and he will deal with them. Lord, heal my spirit and cure
my flesh! Yea, thou wilt do this work most effectually by raising
my body incorruptible as thine own. [This writer has often wondered
if the palsy man had what is now known as cerebral palsy that
is a malfunction of the brain due to damage to the tissue (usually
before or during birth) that results in the lack of muscular coordination
and speech. This may be why the Lord referred to this man as son.
The word son in v. 2 is in the Greek “teknon” and
is an endearing word as is used in John 1:12 where we are called
the sons of God. RJS]
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Thursday, April 27th
April
26
MATTHEW 9:1-8
THE KING CONTINUES TO DISPLAY HIS
ROYAL POWER
He puts the questioners to the question. His whys and wherefores go to the root of the matter. We are responsible
for secret thoughts, and the Lord will one day call us to account
concerning them. Accusations against Jesus are always unreasonable,
and when fairly faced are put to silence. It would be well if
many of our Lord’s enemies today could be brought to ponder the
question, “Wherefore think ye evil in your hearts” What
is the cause of it? What is the good of it? Why not cease from
it?
5. For whether
is easier, to say. Thy sins be forgiven thee; or to say Arise,
and walk. He answers
their evil thoughts by a question which was to them unanswerable.
Surely the two things are equally beyond human power to work.
But to say “Thy sins be forgiven thee” is the easier to
all appearance, because no apparent result is expected to follow
by which the reality of the speech can be tested. Thousands have
pretended to absolve a man from sin, who would not have dared
to command a disease to disappear. The difference in merely saying is all in favor of the first speech. If we compare
the two miracles, it would be long before one could arrive at
an answer as to which is the easier; for they are both impossible
with men. In some respects the pardon of sin is the greater work
of the two, for its accomplishment requires the whole apparatus
of incarnation and atonement. Our Lord wrought both miracles,
and thus confirmed his claim of power by a visible sign which
none could question. He that can pardon my soul can heal my body;
for that would seem to be the easier of the two deeds of mercy.
I may bring both forms of malady to Jesus, and he will deal with
them. Lord, heal my spirit and cure my flesh! Yea, thou wilt do
this work most effectually by raising my body incorruptible as
thine own. [This writer has often wondered if the palsy man had
what is now known as cerebral palsy that is a malfunction
of the brain due to damage to the tissue (usually before or during
birth) that results in the lack of muscular coordination and speech.
This may be why the Lord referred to this man as son. The
word son in v. 2 is in the Greek “teknon” and is
an endearing word as is used in John 1:12 where we are called
the sons of God. RJS]
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Friday, April 28th
April
28
MATTHEW 9:1-8
THE KING CONTINUES TO DISPLAY HIS
ROYAL POWER
8. But when
the multitude saw it, they marveled, and glorified God, which
had given such power unto men.
It was openly seen by all “the multitudes.”
Crowds heard of the marvel; it was town talk. It was evidently
no delusion: the hopelessly palsied had been assuredly healed;
for he had carried off his mattress, and was gone home. The common
people did not cavil; but they wondered, and then they trembled,
and were overawed, and driven to the adoration of God. So far
so good; but it did not go far enough, nor last long enough. Men
may see, marvel, and even in words glorify God, and yet may not
accept his Son as their Lord. The multitudes had common-sense
enough to give the glory of such a work to God, and to be struck
with surprise that he should “give such power unto men,.”
Evidently they viewed Jesus as a man on whom God had bestowed
special gifts; a prophet who had received miraculous power and
used it on the behalf of men. They went as far as they knew: we
wish we could say the same of many who, in this day, refuse to
give our Lord the divine honors which he claims and abundantly
deserves. If “the Son of man” had all this power, how can we limit
him as “the Son of God”? Let us not leave the narrative till we
have glorified God for all the many ways in which he gives power
to those who have no strength, raises believers out of the paralysis
of sin, and makes them blessings to others.
MATTHEW
9:9-13
THE GRACE OF THE KINGDOM
9. And as Jesus
passed forth from thence, he saw a man, named Matthew, Sitting
at the receipt of custom: and he saith unto him, Follow me. And
he arose, and followed him.
Thus our evangelist speaks of himself as “a man, named Matthew.” He says
that the Lord “saw” him.
What a seeing is meant here! Reader, may the Lord see you, whatever your name may be! Was Matthew at all like the man
sick of the palsy? Does he mention his conversion here to suggest
a parallel?
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Saturday, April 29th
·
·
April 29
·
MATTHEW 9:9-13
·
THE GRACE OF THE KINGDOM
His
old name had been Levi: and his new name Matthew, or was it that
which he had taken when he had degraded himself into a publican?
At any rate, it is a beautiful name, meaning “given” he was a
gift of Jehovah. To us he has been a true Theodore, or God’s gift,
by being the penman of this gospel. He was an official of a kingdom,
and therefore all the more fit to write this “gospel of the
kingdom.” He was at this time busy taking, but he was called
to a work which is essentially giving. He was sitting in one place
“at
the receipt of custom”; but
he was now to go about with his Lord doing good. Two words sufficed
for his conversion and obedience: “Follow me.” They are
very full and pregnant words. Like the palsied man, he did precisely
what he was told to do: “He arose, and followed him.”
Matthew describes his own conduct from personal knowledge, but he does not use a superfluous
word. He acted with great decision and promptness. No doubt he
saw his accounts settled; or, it may be, he had just sent them
in, and he could leave at once without causing confusion in the
custom-house. At any rate, he did there and then follow Jesus
as a sheep follows its shepherd. Lord, let my obedience towards
thee be as the echo to the voice.
10-12.
And it came to
pass, as Jesus sat at meat in the house, behold, many publicans
and sinners came and sat down with him and his disciple. And when
the Pharisees saw it, they said unto his disciples, Why eateth
you Master with publicans and sinners? But when Jesus heard that,
he said unto them, They that be whole need not a physician, but
they that are sick.
In Matthew’s house
the Savior “sat at meat.” The new convert most naturally
called in his old friends, that they might have the advantage
of our Lord’s teaching: they would come to a supper more readily
than to a sermon, and so he gave them a feast, and thus attracted
them to the place where Jesus was. We may use all lawful means
to bring others under the sound of the Word. A lot of the riff-raff
came. “Sinner” by occupation, as well as sinners by character, ventured in to the
publican’s house, and dared
to sit “with him and his disciples” as if they
had been members of his society.
·
Sunday, April 30th
·
April 30
·
MATTHEW 9:9-13
·
THE GRACE OF THE KINGDOM
Probably
they had been Matthew’s companions, and now he wished them to
become his brothers in Christ. Our Lord willingly accepted Matthew’s
hospitality; for he desired to do good to those who most needed
to be uplifted. He allowed persons of ill-fame to “sit down with him and his disciples.” Here was a fine opportunity for the sneering Pharisees.
They insinuated that the Lord Jesus could be but a sorry person,
since he drew such a rabble around him, and even allowed them
to be his table-companions. They were very careful of their company when any saw them; for they
thought that their superior holiness would be debased by allowing
sinners to sit with them; and now they have a handy stone to throw
at Jesus while he eats with publicans and sinners. The Pharisees were cowardly enough to speak their cavil
to his disciples rather than to the Master; but the Leader put himself in
the front, and soon baffled the adversaries. His reasoning was
overwhelming, and his justification ample. Where should a physician
be but among the sick? Who should come to a doctor’s house but
those who are diseased? Thus our Lord was more than justified
in being the center to which the morally sick should gather for
their spiritual healing. Lord, grant that if ever I am found in
the company of sinners, it may be with the design of healing them,
and may I never become myself infected with their disease!
13. But go ye and learn what that meaneth, I will have
mercy, and not sacrifice: for I am not come to call the righteous,
but sinners to repentance.
Our Lord,
having gloriously defended himself from the insinuations of the
proud Pharisees, now carries the war into the enemies’ territory.
He says to them, “Go
ye and learn”; and
this alone would be distasteful to men who thought they knew everything
already. They were to learn
the meaning of Hosea 6:6. The Lord Jesus
also gave them a clear word as to his object in coming among men.
He came not to be served by the good, but to save the evil. He
had come to call to repentance those who needed repentance, and
not those just ones who required no amendment, if such there were.
Our Savior King has come to save real sinners. There would be
no need to save us if we were not lost.
Call me with your effectual call. “Turn thou me, and I shall be
turned.”
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