Daily Devotions for March 2006

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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!

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!

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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.

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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?

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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.

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·         Wednesday, March 29th

·          

·         THE KING GIVES COMMANDS AS TO THE CARES

·         OF THIS LIFE

·         MATTHEW 6:19-34

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·         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.

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·         Thursday, March 30th

·         THE KING GIVES COMMANDS AS TO THE CARES

·         OF THIS LIFE

·         MATTHEW 6:19-34

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·         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.

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·         Friday, March 31st

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·         THE KING GIVES COMMANDS AS TO THE CARES

·         OF THIS LIFE

·         MATTHEW 6:19-34

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·         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?

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·         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

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·         Read Past Devotionals dating from March 2002 in the  Devotional Archive!

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.

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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.

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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.

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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."

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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.

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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.

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·         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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