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Daily Devotions for March 2006
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
THEME - The
Gospel of Matthew, cont.
by Charles Haddon
Spurgeon
Please
click on the current date # above or scroll down to read the devotional
for the day!
May God richly bless you this day!
LBC devotionals
are written by the following men:
- DW - Senior Pastor, Dan Wilkenson
- RJS - Retired Pastor, Dr. Bob Shifflett
May God richly bless you this day!
Wednesday, March 1st
THE
KING SETTING UP HIS KINGDOM
MATTHEW 4:18-25
18,
19: And Jesus, walking by the sea of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother casting a net into the sea: for they
were fishers. And he saith unto them, Follow me, and I will make you fishers
of men.
Our
Lord not only preached the kingdom, but he now began to call one and another
into its service. He was “walking by the sea”: and there and then he began
his converting, calling, and ordaining work. Where he found himself living,
there he put forth his power. Our sphere is where we are. Jesus had a special
eye for fishers. He summoned to his side the fishing brothers whom he had
chosen from of old. He had previously called them by grace, and now he calls
them into the ministry. They were busy in a lawful occupation when he called
them to be ministers: our Lord does not call idlers but workers. His word was
imperial “Follow me,” his work was appropriate to their occupation as
fishers; it was full of royal promise — “I will make you fishers of men,”
and it was eminently instructive; for an evangelist and a fisher have many
points of likeness. From this passage we learn that nobody can make a
man-fisher but our Lord himself, and that those whom he calls can only become
successful by following him. Lord, as a winner of souls, cause me to imitate
thy spirit and method, that I may not labor in vain! [Every man called of God
to the ministry needs to have one goal and that is to win souls. If soul
winning is not a part on his ministry there is something wrong with his
calling. A minister should pray that each day someone might cross his path
that needs to be saved. RJS]
20.
And they straightway left their nets, and followed him.
The call was effectual. No nets can entangle those
whom Jesus calls to follow him. They came straightway; they came at all cost;
they came without a question; they came to quit old haunts; they came to follow
their leader without stipulation or reserve. Lord; cause me ever to be thy
faithful and unhesitating follower as long as I live! May no nets detain me
when you call me!
Thursday, March 2nd
THE KING SETTING UP KINGDOM
MATTHEW
4:18-25
21, 22. And going on from thence he saw other two brethren, James
the son of Zebedee, and John his brother, in a ship with Zebedee their
father, mending their nets; and he called them. And they immediately left the
ship and their father, and followed him.
Our Lord delighted in fishermen: possibly their bold heart, outspoken
character fitted them for his service. At any rate, these would be the briars
upon which he could graft the roses of his grace. Some he calls to preach
when casting their nets, some while mending them; in either case they are
busy. We shall need both to cast and mend nets after we are called unto our
Lord’s work. Note how our Lord again calls two brothers. Two together are better
far than one, and one acting singly. The Lord knows that our nature seeks
companionship; no companion in work is better than a brother. This second
pair of bothers “left their father” as well as their fishery; the
first left their nets, but these “left the ship”; the first have no relatives
mentioned [here but later we learn that Peter had a mother-in-law, so he also
had a wife]. These quitted father and mother for Christ’s sake; and they did
it as unhesitatingly as the others. It did not seem much of a prospect, to
follow the houseless Jesus; but an inward attraction drew them, and they
followed, charmed to obey the voice divine. Zebedee may have thought his
sons’ going was a great loss to him; but it is not recorded that he expressed
any objection to their going. Perhaps he gladly gave up his boys for such a
service; we feel sure that their mother did. In the service of Jesus we are
not to be restrained by ties of kindred: he has a higher claim than father or
husband.
23. And Jesus went about all Galilee, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing all manner
of sickness and all manner of disease among the people.
Our Lord was ever on the move: “he went about all Galilee.” The Great
Itinerant made a province his parish. He taught “in their synagogues,” but he
was equally at home in their streets: he cared nothing for consecrated
places. Teaching and preaching go well with healing; thus soul and body are
both taken care of. Our Lord’s great power is seen in the universality of his
healing energy: healing “all manner of sickness and all manner of disease.”
Dwell on those words, “all manner.”
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Friday March 3rd
THE KING SETTING UP HIS KINGDOM
MATTHEW
4:18-25
Our Lord was not content with miracles for the body;
he had the gospel for the soul, that gospel which lies in his own person as
King, in his promise of pardon to believers, and in his rule of love over
those who are loyal to him. He preached “the gospel of the kingdom,” a right
royal gospel, which made men kings and priests. To this gospel the miracles
of healing were so many seals. At this day the healing of souls is an equally
sure seal of God upon the gospel. Lord, I know the truth and certainty of thy
gospel; for I have felt thy healing hand upon my heart; may I feel the rule
and power of thy kingdom, and joyfully yield myself to thy desire!
24. And his fame went throughout all Syria: and they brought unto
him all sick people that were taken with divers diseases and torments, and
those which were possessed with devils (demons), and those which were
lunatics, and those that had the palsy; and he healed them.
Of course, men told one another of the great prophet. Even the
regions beyond began to hear of him. Syria heard again
that there was a God in Israel who could recover a man of his leprosy. Now the
worst cases are brought to him; epileptics, the possessed, and the mad were
led to him, and were not led in vain. What a bill of diseases we find in this
verse! Diseases, torments, devils, lunacy, palsy, and so forth, “and he
healed them”! Oh, that men were eager to bring their spiritual ailments
to the Savior! It would lead to the same result: in every case we should
read, “he healed them.” Some kings have pretended to heal by their
touch, but Jesus really did so. Never king, or prophet, could work such
marvels as he did. Well might “his fame” be great!
25. And there followed him great multitudes or people from
Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from
beyond Jordan. Such a teacher is sure to have a following. Yet how
small his spiritual following compared with the “great multitudes” that
outwardly came to him! Our King has many nominal subjects; but few there are
who know him as their Lord, so as to be renewed in heart by the power of his
grace. These long to enter truly into his kingdom. It is a hopeful sign when
there is a great inquiry after Jesus and every city yields its quota to the
hearing throng. Now we shall hear more from the blessed lips of him who was
King in Jerusalem, and also Preacher to the people.
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Saturday
March 4th
THE KING PUBLISHES THE LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
This is the natural order of royal
action. The King is anointed and comes among the people to show his power,
and afterwards acts as a Legislator, and sets forth his statutes.
1. AND seeing the multitudes, he went up into a mountain: and
when he was set, his disciples came unto him.
For retirement, fresh air, and wide space, the King seeks the
hillside. It was suitable that such elevated ethics should be taught from a
mountain. A natural hill suited his truthful teaching better than a pulpit of
marble would have done. Those who desired to follow him as disciples gathered
closely about the seated Rabbi, who occupied the throne of instruction in
their midst; and then in outer circles “the multitudes” stood to
listen.
2. And he opened his mouth, and taught them, saying
Even when his mouth was closed he was
teaching by his life; yet he did not withhold the testimony of his lips.
Earnest men, when they address their fellows, neither mumble, nor stumble,
but speak distinctly, opening their mouths. When Jesus opens his mouth let us
open our ears and hearts.
3. Blessed are the poor in spirit: for theirs is the kingdom of
heaven.
The King’s first statutes are Benedictions. He begins his teaching
with a largess of blessings. The Old Testament ended with “a curse”: the New
Testament opens with “Blessed.” This word is by some rendered “happy”; but we
like blessed best. Our Lord brings to men true Beatitudes by his teaching,
and by his kingdom. Spiritual poverty is both commanded and commended. It is
the basis of Christian experience. No one begins aright who has not felt
poverty of spirit. Yet even to this first sign of grace is the kingdom given
in present possession: “theirs is the kingdom of heaven.” The question in
heaven’s kingdom is not, “Are you a peer?” but, “Are you poor in spirit?”
Those who are of no account in their own eyes are of the blood royal of the
universe. These alone have the principles and the qualifications for a
heavenly kingdom. May I be such!
4. Blessed are they that mourn, for they shall be comforted.
These seem worse off than the merely poor in spirit, for “they
mourn.” They are a stage higher, though they seem to be a stage lower. The
way to rise in the kingdom is to sink to ourselves.
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Sunday March 5th
THE KING PROMULGATES THE
LAWS OF HIS KINGDOM
MATTHEW 5:1-16
These men are grieved by sin, and tried by the evils of the times but
for them a future of rest and rejoicing is provided. Those who laugh shall
lament, but those who sorrow shall sing. How great a blessing is sorrow,
since it gives room for the Lord to administer comfort! Our grief is blessed,
for they are our points of contact with the divine Comforter. The beatitude
reads like a paradox, but it is true, as some of us know full well. Our
mourning hours have brought us more comfort than our days of mirth.
5. Blessed are the meek: for they shall inherit the earth.
They are lowly minded, and are ready to give up their portion in the
earth; therefore it shall come back to them. They neither boast, nor contend,
nor exult over others, yet are they heirs of all the good that God has
created on the face of the earth. In their meekness they are like their King,
and they shall reign with him. The Promised Land is for the tribes of the
meek: before them the Canaanites shall be driven out. He has the best of this
world who thinks least of it, and least of himself.
6. Blessed are they which do hunger and thirst after
righteousness: for they shall be filled.
They are not full of their own righteousness, but long for more and
more of that which comes from above. They pine to be right themselves both
with God and man, and they long to see righteousness have the upper hand, all
over the world. Such is their longing for goodness, that it would seem as if
both the appetites of “hunger and thirst” were concentrated in their
one passion for righteousness. Where God works such an insatiable desire, we
may be quite sure that he will satisfy it; yea, fill it to the brim. In
contemplating the righteousness of God, the righteousness of Christ, and the
victory of righteousness in the latter days, we are more than filled. In the
world we will be complete Nothing here below can fill an immortal soul; and
since it is written, “They shall be filled,” we look forward with confidence
to a heaven in which we shall be satisfied eternally.
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Monday March 6th
THE
KING SETTING UP THE
LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
7. Blessed are the merciful: for they shall obtain mercy.
They forgive, and they are forgiven.
They judge charitably, and they shall not be condemned. They help the needy,
and they shall be helped in their need. What we are to others, God will be to
us. Some have to labor hard with their niggardliness in order to be kind; but
the blessing lies not only in doing a merciful act, but in being merciful.
Followers of Jesus must be people of mercy, for they have found mercy, and
mercy has found them. As we look for mercy of the Lord in that day we must
show mercy today.
8. Blessed are the pure in heart: for they shall see God.
Foul hearts make dim eyes God ward. To
clear the eye we must cleanse the heart. Only purity has any idea of God, or
any true vision of him. It is a great reward to be able to see God; and, on
the other hand, it is of great help towards being pure in heart to have a
true sight of the thrice-holy One. There are no pure hearts on earth unless
the Lord has made them so, and none shall see God in heaven that have not
been purified by grace while here below. Lord, create in me a clean heart,
that I may behold thee, both now and for ever!
9. Blessed are the peacemakers: for they shall be called the
children of
God. They are not only passively peaceful, like the meek, who keep the
peace; but actively peaceful by endeavoring to end wars and contentions, and
so make peace. These not only are the children of the peace-loving God, but
they come to be called so; for men are struck by their likeness to their
Father. Hereby is our son-ship known to ourselves and others. Men of peace
are the children of the God of peace, and their Father’s blessing rests on
them. This seventh beatitude is a very high and glorious one; let us all
endeavor to obtain it. Never let us be peace breakers; evermore let us be
peacemakers, yet must we not cry “peace, peace, where there is no peace.” The
verse before, this speaks of purity, and this of peace. First pure, then
peaceable: this is God’s order, and it should be ours.
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Tuesday March7th
THE
KING SETTING UP THE
LAWS
OF HIS KINGDOM
MATTHEW
5:1-16
10. Blessed are they which are persecuted for righteousness’
sake: for theirs is the kingdom of heaven.
This is the peculiar blessing of the elect of God, and it stands high
up to the list of honor. The only homage which wickedness can pay to
righteousness is to persecute it. Those who in the first blessing were poor
in spirit are here despised as well as poverty stricken: and in this they get
a new royal charter, which for the second time ensures to them “the
kingdom of heaven.” Yea, they have the kingdom now: it is theirs in
present possession. Not because of any personal fault, but simply on account
of their godly character, the Lord’s Daniel’s are hated: but they are blessed
by that which looks like a curse. Ishmael mocks Isaac; but nevertheless Isaac
has the inheritance, and Ishmael is cast out. It is a gift from God to be
allowed to suffer for his name. So may we be helped to rejoice in Christ’s
cross when we are honored by being reviled for his name’s sake.
11, 12. Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against you falsely, for my
sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for
so persecuted they the prophets which were before you.
Persecution of the tongue is more common, but not less cruel than
that of the hand. Slander is unscrupulous, and indulges in accusations of
every kind: “all manner of evil” is a comprehensive phrase. No crime
is too base to be laid at the door of the innocent; nor will the persecutor
have any hesitation as to the vileness of the charge. Under this very
grievous trial, good men are to be more than ordinarily happy, for thus are
they elevated to the rank of the prophets, upon whom the storm of falsehood
beat with tremendous fury. “So persecuted they the prophets.” This is
the heritage of the Lord’s messengers: they killed one, and stoned another.
The honor of suffering with the prophets, for the Lord’s sake, is so great
that it may well reconcile us to all that it involves. There is a succession
of persecutors; “for so persecuted they the prophets that were before you,”
and there is a prophetical succession of saints, ordained to glorify the Lord
in the fires.
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Wednesday
March 8th
THE KING PUBLISHES THE LAWS
OF HIS KINGDOM
MATTHEW 5:1-16
13. Ye are the salt of the earth: but if the salt have lost his savor,
wherewith shall it be salted a it is thenceforth good for nothing, but to be
cast out, and to be trodden under foot of men.
Thus he speaks to those whom he enrolls in his kingdom. In their
character there is a preserving force to keep the rest of society from utter
corruption. If they were not scattered among men, the race would putrefy. But
if they are Christians only in name, and the real power is gone, nothing can
save them, and they are of no use whatever to those among whom they mingle.
There is a secret something, which is the secret of the believer’s power:
that something is savor: it is not easy to define it, but yet it is
absolutely essential to usefulness. A world-ling may be of some use even if
he fails in certain respects; but a Christian who is not a Christian is bad
all round, he is “good for nothing,” and utterly useless to anybody and
everybody. Utter rejection awaits him: He will “be cast out, and trodden
under foot of men.” His religion makes a footpath for fashion, or for
scorn, as the world may happen to take it: in either case it is no
preservative, for it does not even preserve itself from contempt. How this
teaches the necessity of final perseverance! For if the savor of divine grace
could be altogether gone from a man it could never be restored: the text is
very clear and positive upon that point. What unscriptural nonsense to tell
of a man’s being born again, and yet losing the divine life, and then getting
it again. Regeneration cannot fail: if it did, the man must be forever hopeless.
He could not be born again, and again, and again: his case would be beyond
the reach of mercy. But who is hopeless? Are there any whom it is impossible
to restore? If so, some may have altogether fallen from grace, but not else.
Those who speak of all men as within the reach of grace may not Scripturally
or logically believe in total apostasy, since “it is impossible to restore
them unto repentance,” if any have really apostatized. The great lesson
is that if grace itself fails to save a man, nothing else can be done for
him. “If the salt have lost his savor, wherewith shall it be salted?” You can
salt meat, but you cannot salt, salt: if grace fails everything fails.
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Thursday, March 9th
THE KING PUBLISHES THE
LAWS
OF HIS KINGDOM
MATTHEW 5:1-16
Gracious Master, do not permit me to try
any experiments as to how far I may lose my savor; but ever keep me full of
grace and truth.
14, 15. Ye are the light of the world. A city that is
set on an hill be hid. Neither do men light a candle, and put it under a
bushel, but on a candlestick; and it giveth light unto all that are in the
house.
We are to remove the darkness of ignorance, sin, and
sorrow. Christ has lighted us that we may enlighten the world. It is not ours
to lie in concealment as to our religion. God intends his grace to be as
conspicuous as a city built on the mountain’s brow. To attempt to conceal his
Spirit is as foolish as to put a lamp “under a bushel”: the lamp
should be seen by “all that are in the house,” and so should the
Christian’s graces. Household piety is the best of piety. If our light is not
seen in the house, depend upon it we have none. Candles are meant for parlors
and bedrooms. Let Us not cover up the light of grace: indeed, we “cannot
be hid” if once the Lord has built us on the hill of his love, neither
can we dwell in darkness if God has lighted us, and set us “on a
candlestick.” Lord, let me be zealous to spread abroad the light I have
received from Thee, even throughout the world! At least let me shine in my
own home.
16. Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven.
The light is ours, but the glorification is from our
Father in heaven. We shine because we have light, and we are seen because we
shine. By good works we best shine before men. True shining is silent, but
yet it is so useful, that men, who are too often very bad judges, are yet
forced to bless God for the good which they receive through the light which
he has kindled. Angels glorify God whom they see; and our fellowmen are
forced to glorify God whom they do not see, when they mark the “good works”
of his saints. We need not object to be seen, although we are not to wish to
be seen. Since men will be sure to see our excellences, if we possess any, be
it ours to see that all the glory is given to our Lord, to whom it is
entirely due. Not unto us, not unto us, but unto thy name, O Lord, be praise!
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Friday, March10th
OUR KING HONORS HIS FATHER’S LAW
MATTHEW 5:17-20
He took care to revise and reform the laws of men; but
the law of God he established and confirmed.
17. Think not that I am come to destroy the
law, or the prophets: I am not come to destroy, but to fulfill.
The Old Testament stands in all its parts, both as to
“the law and the prophets.” The Lord Jesus knew nothing of “destructive
criticism.” He establishes in its deepest sense all that is written in Holy
Scripture, and puts a new fullness into it. Thus Jesus says, before he
proceeds to make remarks upon the sayings of men of old time. He is himself
the fulfillment and substance of the types, and prophecies, and commands of
the law.
18. For verily I say unto you, till heaven and
earth pass, one jot or one tittle shall in no wise pass from the law, till
all be fulfilled.
Not a syllable is to become non-effect. Even to the
smallest letters, the dot of every “I,” and the crossing of every “t,” the
law will outlast the creation. The Old Testament is as sacredly guarded as
the New. “The Word of the Lord endureth for ever.” Modern
critics have set themselves an impossible task in their endeavor to get rid
of the inspiration of the whole sacred volume, or of this book, or that
chapter, or verse; for the whole shall come forth in their furnace as silver
purified seven times.
19. Whosoever therefore shall break one of
these least commandments, and shall teach men so, he shall be called the
least in the kingdom of heaven: but whosoever shall do and teach them, the
same shall be called great in the kingdom of heaven.
Our King has not come to abrogate the law, but to confirm
it. His commands are eternal; and if any of the teachers of it should through
error break his law, and teach that its least command is nullified, they will
lose rank, and subside into the lowest place. His kingdom is ordered
according to obedience. Not birth, knowledge, or success will make a man
great; but humble and precise obedience, both in word and in deed. “Whosoever
shall do and teach,” he is the man who “shall be called great in the kingdom
of heaven.” Hence the Lord Jesus does not set up a milder Law, nor will he
allow any one of his servants to presume to do so.
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Saturday, March 11th
OUR KING HONORS HIS FATHER’S LAW
MATTHEW 5:17-20
Our King fulfills the ancient law, and his Spirit works in us to will
and to do of God’s good pleasure as set forth in the immutable statutes of
righteousness. Lord, make me of this thy kingdom a right loyal subject, and
may I both “do and teach” according to thy Word! Whether I am little
or great on earth, make me great in obedience to thee.
20. For I say unto you, That except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven.
We cannot even “enter the kingdom” and begin to be the Lord’s,
without going beyond the foremost of the world’s religionists. Believers are
not to be worse in conduct, but far better than the most precise legalists.
In heart, and even in act, we are to be superior to the law-writers, and the
law-boasters. The kingdom is not for rebels, but for the exactingly obedient.
It not only requires of us holiness, reverence, integrity, and purity, but it
works all these in our hearts and lives. The gospel does not give us outward
liberty to sin because of the superior excellence of a supposed inner
sanctity; but rather it produces outward sanctity through working in our
inmost soul a glorious freedom in the law of the Lord. What a king we have in
Jesus! What manner of persons ought we to be who avow ourselves to be in his
holy kingdom!
MATTHEW 5:21-48
THE KING CORRECTS TRADITIONAL LAW
21. Ye have heard that it was said by them of old time, Thou shalt
not kill; and whosoever shall kill shall be in danger of the judgment.
Antiquity is often pleaded as an authority; but our King makes short
work of “them of old time.” He begins with one of their alterations of
his Father’s law. They added to the sacred oracles. The first part of the
saying which our Lord quoted was divine; but it was dragged down to a low
level by the addition about the human court, and the murderer’s liability to
appear there. It thus became rather a proverb among men than an inspired
utterance from the mouth of God. Its meaning, as God spoke it, showing a far
wider range than when the offense was restrained to actual killing, such as
could be brought before a human judgment seat.
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Sunday, March 12th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
22. But I say unto you, That whosoever is angry
with his brother without a cause shall be in danger of the judgment: and
whosoever shall say to his brother, Raca shall be in danger of the council:
but whosoever shall say, Thou fool, shall be in danger of hell fire.
Murder lies within anger, for we wish harm to the object
of our wrath, or even wish that he did not exist, and this is to kill him in
desire. Anger “without a cause” is forbidden by the command which says
“Thou shalt not kill,” for unjust anger is killing in intent. Such
anger without cause brings us under higher judgment than that of Jewish
courts. God takes cognizance of the emotions from which acts of hate may
spring, and calls us to account as much for the angry feeling as for the
murderous deed. Words also come under the same condemnation: a man shall be judged
for what he “shall say to his brother.” To call a man Raca, or a
worthless fellow, is to kill him in his reputation; and to say to him, “Thou
fool,” is to kill him as to the noblest characteristics of a man. Hence
all this comes under such censure as men distribute in their councils; yea,
under what is far worse, the punishment awarded by the highest court of the
universe, which dooms men to “hell fire.” Thus our Lord and King
restores the law of God to its true force, and warns us that it denounces not
only the overt act of killing, but every thought, feeling, and word which
would tend to injure a brother, or annihilate him by contempt. What a
sweeping law is this! My conscience might have been easy as to the command
“Thou shalt not kill,” but if anger without just cause be murder, how
shall I answer for it? “Deliver me from blood guiltiness, O God, thou God
of my salvation!”
23, 24. Therefore if thou bring thy gift to the
altar, and there rememberest that thy brother hath ought against thee; leave
there thy gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift.
The Pharisee would urge as a cover for his malice that he
brought a sacrifice to make atonement; but our Lord will have forgiveness
rendered to our brother first, and then the offering presented. We ought to
worship God thoughtfully; and if in the course of that thought we remember
that our brother hath ought against us, we must stop.
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Monday, March 13th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
The Pharisee would urge as a cover for his malice that he brought a
sacrifice to make atonement; but our Lord will have forgiveness rendered to
our brother first, and then the offering presented. We ought to worship God
thoughtfully; and if in the course of that thought we remember that our
brother hath ought against us, we must stop. If we have wronged another, we
are to pause, cease from the worship, and hasten to seek reconciliation. We
easily remember if we have ought against our brother, but now the memory is
to be turned the other way. Only when we have remembered our wrong doing, and
made reconciliation, can we hope for acceptance with the Lord. The rule is -
first peace with man, and then acceptance with God. The holy must be
traversed to reach the Holiest of all. Peace being made with our brother,
then let us conclude our service towards our Father, and we shall do so with
lighter heart and truer zeal. I would anxiously desire to be at peace with
all men before I attempt to worship God, lest I present to God the sacrifice
of fools.
25, 26. Agree with thine adversary quickly, whiles thou art in the
way with him; lest at any time the adversary deliver thee to the judge, and
the judge deliver thee to the officer, and thou be cast into prison. Verily I
say unto thee, Thou shalt by no means come out thence, till thou hast paid
the uttermost farthing.
In all disagreements be eager for peace. Leave off strife before you
begin. In law suits, seek speedy and peaceful settlements. Often, in our
Lord’s days, this was the most gainful way, and usually it is so now. Better
lose your rights than get into the hands of those who will only fleece you in
the name of justice, and hold you fast so long as a semblance of a demand can
stand against you, or another penny can be extracted from you. In a country
where “justice” meant robbery, it was wisdom to be robbed, and to make no
complaint. Even in our own country, a lean settlement is better than a fat
law-suit. Many go into the court to get wool, but come out closely shorn.
Carry on no angry suits in courts, but make peace with the utmost
promptitude. 27, 28. Ye have heard that it was said by them of old time,
Thou shalt not commit adultery: but I say unto you, That whosoever looketh on
a woman to lust after her hath committed adultery with her already in his
heart.
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Tuesday, March 14th
THE KING CORRECTS TRADITIONAL LAW
In this case our King again sets aside the glosses of men upon the
commands of God, and makes the law to be seen in its vast spiritual breadth.
Whereas tradition had confined the prohibition to an overt act of unchastity,
the King shows that it forbade the unclean desires of the heart. Here the
divine law is shown to refer, not only to the act of criminal conversation,
but even to the desire, imagination, or passion which would suggest such an
infamy. What a King is ours, who stretches his scepter over the realm of our
inward lusts! How sovereignly he puts it: “But I say unto you”! Who
but a divine being has authority to speak in this fashion? His word is law.
So it ought to be, seeing he touches vice at the fountain-head, and forbids
uncleanness in the heart. If sin were not allowed in the mind, it would never
be made manifest in the body: this, therefore, is a very effectual way of
dealing with the enemy. But how searching, how condemning! Irregular looks,
unchaste desires, and strong passions are of the very essence of adultery,
and who can claim a lifelong freedom from them? Yet these are the things
which defile a man. Lord, purge them out of my nature, and make me pure
within.
29. And if thy right eye, offend thee, pluck it out, and cast it
from thee: for it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell.
That which is the cause of sin is to be given up as well as the sin itself.
It is not sinful to have an eye or to cultivate keen perception; but if the
eye of speculative knowledge leads us to offend by intellectual sin, it
becomes the cause of evil, and must be mortified. Anything, however harmless,
which leads me to do, or think, or feel wrongly? Better a blind saint than a
quick-sighted sinner. If abstaining from alcohol caused weakness of body, it
would be better to be weak, than to be strong and fall into drunkenness.
Since vain speculation and reasoning land men in unbelief, we will have none
of them. To “be cast into hell” is too great a risk to run, merely to indulge
the evil eye of lust or curiosity.
30. And if thy right
hand offend thee, cut it off, and cast it from thee: for it is, profitable
for thee that one of thy members should perish, and not that thy whole body
should be cast into hell.
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Wednesday,
March 15th
THE KING CORRECTS
TRADITIONAL LAW
MATTHEW 5:22-48
The cause of offense may be rather active as the hand
than intellectual as the eye; but we had better be hindered in our work than
drawn aside into temptation. The most dexterous hand must not be spared if it
encourages us in doing evil. It is not because a certain thing may make us
clever and successful, that therefore we are to allow it, if it should prove
to be the frequent cause of our falling into sin. We must have done with it,
and place ourselves at a disadvantage for our life-work, rather than ruin our
whole being by sin. Holiness is to be our first object: everything else must
take a very secondary place. Right eyes and right hands are no longer right
if they lead us wrong. Even hands and eyes must go that we may not offend our
God by them. Yet, let no man read this literally, and therefore mutilate his
body, as some foolish fanatics have done. The real meaning is clear enough.
Lord, I love thee better than my, eyes and hands: let me never demur for a
moment to the giving up of all for thee!
31, 32. It hath been said, Whosoever shall put away
his wife, let him give her a writing of divorcement: but I say unto you, That
whosoever shall put away his wife, saving for the cause of fornication,
causeth her to commit adultery: and whosoever shall marry her that is
divorced committeth adultery.
This time our King quotes and condemns a permissive
enactment of the Jewish State. Men were wont to bid their wives “begone,” and
a hasty word was thought sufficient as an act of divorce. Moses insisted upon
“a writing of divorcement,” that angry passions might have time to cool, and
that the separation, if it must come, might be performed with deliberation
and legal formality. The law of Moses went as far as it could be enforced; it
was because of the hardness of their hearts that divorce was tolerated: it
was never approved. Our Lord is more heroic in his legislation. He forbids
divorce except for the one crime of infidelity to the marriage vow. She who
commits adulterer does by act or deed in effect set a sunder the marriage
bond, and it ought then to be formally recognized by the State as being
sundered; but Our Lord is more heroic in his legislation. He forbids divorce
except for the one crime of infidelity to the marriage-vow. Marriage is for
life, and cannot be loosed, except by the one great crime which severs its
bond, whichever of the two is guilty of it.
Thursday, March 16th
THE KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
She who commits adulterer does by act or deed in effect
set a sunder the marriage-bond, and it ought then to be formally recognized
by the State as being sundered; but for nothing else should a man be divorced
from his wife. Our Lord would never have tolerated the wicked laws of certain
of the American States, which allow married men and women to separate on the
merest pretext. A woman divorced for any cause but adultery, and marrying
again, is committing adultery before God, whatever the laws of man may call
it. This is very plain and positive; and thus sanctity is given to marriage
which human legislation ought not to violate. Let us not be among those who
take up novel ideas of wedlock, and seek to deform the marriage laws under
the presence of reforming them. Our Lord knows better than our modern social
reformers. We had better let the laws of God alone, for we shall never
discover any better.
33-37. Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself, but shalt perform unto the
lord thine oaths: but I say unto you, Swear not at all; neither by heaven;
for it is God’s throne: nor by the earth; for it is his footstool: neither by
Jerusalem; for it is the city of the great King. Neither shalt thou swear by
thy head, because thou canst not make one hair white or black. But let your
communication be, Yea, yea; Nay, nay: for whatsoever is more than these
cometh of evil.
False swearing was forbidden of old; but every kind of
swearing is for-bidden now by the word of our Lord Jesus. He mentions several
forms of oath, and forbids them all, and then prescribes simple forms of
affirmation or denial, as all that his followers should employ.
Notwithstanding much that may be advanced to the contrary, there is no
evading the plain sense of this passage that every sort of oath, however
solemn or true, is forbidden to a follower of Jesus. Whether in court of law,
or out of it, the rule is, “Swear not at all.” Yet, in this Christian country
we have swearing everywhere, and especially among law-makers. Our legislators
begin their official existence by swearing. By those who obey the law of the
Savior’s kingdom, all swearing is set aside, that the simple word of
affirmation or denial, calmly repeated, may remain as a sufficient bond of
truth. A good man speaks the truth without an oath: to what purpose is the
superfluous custom of legal swearing preserved?
Friday,
March 17th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW
5:22-48
Christians should not yield to an evil custom, however great the
pressure put upon them; but they should abide by the plain and unmistakable
command of their Lord and King.
38. Ye have heard that it hath been said, An eye for an eye, and a
tooth for a tooth.
The law of an eye for an eye, as administered in the proper courts of
law, was founded in justice, and worked far more equitably than the more
modern system of fines; for that method allows rich men to offend with
comparative impunity. Good law in court may be very bad custom in common
society. He spoke against what had become a proverb, and was heard and said
among the people: “Ye have heard that it hath been said.”Our loving
King would have private dealings ruled by the spirit of love and not by the
rule of law.
39. But I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other also.
Non-resistance and forbearance are to be the rule among Christians.
They are to endure personal ill usage without coming, to blows. They are to
be as the anvil when bad men are the hammers, and thus they are to overcome
by patient forgiveness. The rule of the judgment-seat is not for common life;
but the rule of the cross and the all-enduring Sufferer is for us all. Yet
how many regard all this as fanatical, utopian, and even cowardly. The Lord,
our King, would have us bear and forbear, and conquer by mighty patience. Can
we do it? How are we the servants of Christ if we have not his spirit?
40. And if any man will sue thee at the law, and take away thy
coat, let him have thy cloak also.
Let him have all he asks, and more. Better lose a suit of cloth than
be drawn into a suit in law. The courts of our Lord ’s day were vicious; and
his disciples were advised to suffer wrong sooner than appeal to them. Our
own courts often furnish the surest method of solving a difficulty by
authority. Yet even in a country where justice can be had, we are not to
resort to law for every personal wrong. “I’ll bring an action.” At times this
very rule of self-sacrifice may require us to take steps in the way of legal
appeal, to stop injuries which would fall heavily upon others.
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Saturday,
March 18th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
We ought often to forego our own advantage, yea,
always when the main motive would be a proud desire for self-vindication.
Lord, give me a patient spirit, so that I may not seek to avenge myself, even
when I might righteously do so!
41. And whosoever shall compel thee to go a mile, go with him
twain,
Governments in those days demanded forced service through their petty
officers. Christians were to be of a yielding temper, and bear a double
exaction rather than provoke ill words and anger. We ought not to evade
taxation, but stand ready to render to Caesar his due. “Yield” is our watch
word. To stand up against force is not exactly our part; we may leave that to
others. How few believe the long-suffering, non-resistant doctrines of our
King!
42. Give to him that asketh thee, and from him that would borrow
of thee turn not thou away.
Be generous. A miser is no follower of Jesus. Discretion is to be
used in our giving, lest we encourage idleness and beggary; but the general
rule is, “Give to him that asketh thee.” Sometimes a loan may be more useful
than a gift; do not refuse it to those who will make right use of it. These
precepts are not meant for fools; they are set before us as our general rule;
but each rule is balanced by other Scriptural commands, and there is the
teaching of a philanthropic common sense to guide us. Our spirit is to be one
of readiness to help the needy by gift or loan, and we are not exceedingly
likely to err by excess in this direction: hence the baldness of the command.
43. Ye have heard that it hath been said, Thou shall love thy
neighbor, and hate thine enemy.
The Holy Spirit will only father his own words. He owns the precept,
“Thou shall love thy neighbor,” but he hates the parasitical growth of “hate
thine enemy.” This last sentence is destructive of that out of which it
appears legitimately to grow; since those who are here styled enemies are, in
fact, neighbors. Love is now the universal law; and our King, who has
commanded it, is himself the Pattern of it. He will not see it narrowed down,
and placed in a setting of hate. May grace prevent any of us from falling
into this error!
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Sunday,
March 19th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW 5:22-48
44, 45. But I say unto you, Love your enemies,
bless them that curse you, do good to them that hate you, and pray for them
which despitefully use you, and persecute you; that ye may be the children of
your Father which is in heaven: for he maketh his sun to rise on the evil and
on the good, and sendeth rain on the just and on the unjust.
Ours it is to persist in loving, even if men persist
in enmity. We are to render blessing for cursing, prayers for persecutions.
Even in the cases of cruel enemies, we are to; do good to them, and pray for
them.” We are no longer enemies to any, but friends to all. We do not merely
cease to hate, and then abide in cold neutrality; but we love where hatred
seemed inevitable. We bless where our old nature bids us curse, and we are
active in doing good to those who deserve to receive evil from us. Where this
is practically carried out, men wonder, respect, and admire the followers of
Jesus. The theory may be ridiculed, but the practice is reverenced, and is
counted so surprising, that men attribute it to some God-like quality in
Christians, and own that they are the children of the Father who is in
heaven. Indeed, he is a child of God, who can bless the unthankful and the
evil: for in daily providence the Lord is doing this on great scale, and none
but his children will imitate him. To do good for the sake of the good done,
and not because of the character of the person benefited, is a noble
imitation of God. If the Lord only sent the fertilizing shower upon the land
of the saintly, drought would deprive whole leagues of land of all hope of a
harvest. We also must do good to the evil, or we shall have a narrow sphere,
our hearts will grow contracted, and our son-ship towards the good God will
be rendered doubtful.
46. For if ye love them which love you, what
reward have ye? Do not even the publicans the same?
Any common sort of man will love those who love him;
even tax. Gatherer and the scum of the earth can rise to this poor,
starveling virtue. Saints cannot be content with such a groveling style of
things. “Love for love is manlike,” but “love for hate” is Christ-like. Shall
we not desire to act up to our high calling?
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Monday,
March 20th
THE
KING CORRECTS TRADITIONAL LAW
MATTHEW
5:22-48
47. And if ye salute your brethren only, what do ye more than
others? Do not even the publicans so.
The publicans were tax-gathers and therefore despised by the Jews.
These men were considered the lowest of the low, because they were collectors
of taxes for the Roman government. As for as the Jews were concerned these
men were the most sinful of all sinners. However, many were converted
including Matthew the writer of this Epistle. Remember Christ came to save
sinners and Paul said, “I am the chief of sinners.”
On a journey, or in the streets, or in
the house, we are not to confine our friendly greetings to those who are near
and dear to us. Courtesy should be wide, and none the less sincere. We should
speak kindly to all, and treat every man as a brother. Anyone will shake
hands with an old friend; but we are to be cordially courteous towards every
being in the form of man. If not, we shall reach no higher level than mere
outcasts. Even a dog will salute a dog.
48. Be ye therefore perfect, even as your Father which is in
heaven is perfect. Or, “Ye shall be perfect. We should reach after completeness in love —
fullness of love to all around us. Love is the bond of perfectness; and, if
we have perfect love, it will form in us a perfect character. Here is that
which we aim at to imitate and be perfected like that of God. Here is the
manner of obtaining it—namely, by abounding in love; and this suggests the
question of how far we have proceeded in this heavenly direction, and also
the reason why we should persevere in it even to the end, because as children
we ought to resemble our Father. Scriptural perfection is attainable: it lies
rather in proportion than in degree. A man’s character may be perfect, and entire,
wanting nothing; and yet such a man will be the very first to admit that the
grace that is in him is at best in its infancy. Though perfect as a child in
all its parts, it has not yet attained to the perfection of full-grown
manhood. What a mark is set before us by our Perfect King, who, speaking from
his mountain-throne, saith, “Be ye perfect, even as your Father that is in
heaven is perfect”! Lord, give me what thou you command; then both the grace
and the glory will be yours alone. We should give God all the glory for His
perfect work in our lives.
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Tuesday,
March 21st
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS IN
THE
MATTERS
OF ALMS AND PRAYER
CHAPTER 6 -
MATTHEW 6:1-18
1. TAKE heed that ye do not your alms before men,
to be seen of them: otherwise ye hate no reward of your Father which is in
heaven.
Our King sets men right as to
Almsgiving. It is taken for granted that we give to the poor. How could we be
in Christ’s kingdom if we did not? Alms may be given publicly, but not for
the sake of publicity. It is important that we have a right aim; for if we
obtain the result of a wrong aim, our success will be a failure. If we give
to be seen, we shall be seen, and there will be an end of it: “Ye have no
reward of your father which is in heaven” we lose the only reward worth
having. But if we give to please our Father, we shall find our reward at his
hands. To the matter of our intent and design we must “take heed,” for nobody
goes right without carefully aiming to do so. Our giving of alms should be a
holy duty, carefully performed, not for our own honor, but for God’s
pleasure. Let each reader ask himself, how much he has done, in the way the
King prescribes.
2. Therefore when thou doest thine alms, do not
sound a trumpet before thee, as the hypocrites do in the synagogues and in
the streets. that they may have glory of men. Verily I say unto, They have
their reward.
We must not copy the loud charity of certain
vainglorious persons: their character is hypocritical, their manner is
ostentatious, their aim is to be seen of men, their reward is in the present.
That reward is a very poor one, and is soon over. “Glory of men” is a thing
that can be bought: but honor from God is a very different thing. This is an
advertising age, and too many are saying, “Behold my liberality!” Those who
have Jesus for their King must wear his livery of humility, and not the
scarlet trappings of a purse-proud generosity, which blows its own trumpet,
not only in the streets, but even in the synagogues. We cannot expect two
rewards for the same action: if we have it now we shall not have it
hereafter. Unrewarded alms will alone count in the record of the last day.
3, 4. But when thou doest alms, let not thy left
hand know what thy right hand doeth: that thine alms may be in secret: and
thy Father which seeth in secret himself shall reward thee openly.
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Wednesday, March 22nd
THE KING CONTRASTS THE LAWS OF
HIS KINGDOM WITH
THE CONDUCT OF OUTWARD
RELIGIONISTS IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
Seek secrecy for your good deeds. Do not even see
your own virtue. Hide from yourself that which you yourself have done that is
commendable; for the proud contemplation of your own generosity may tarnish
all your alms. Keep the thing so secret that even you yourself are hardly
aware that you are doing anything at all praiseworthy. Let God be present,
and you will have enough of an audience. He will reward you, reward you
“openly.” As a Father rewards a child, He will reward you as one who saw what
you did and knew that you did it wholly unto him. Lord, help me, when I am
doing good, to keep my left hand out of it, that I may have no sinister
motive, and no desire to have a present reward of praise among my fellow-men.
5. And when thou prayest, thou shalt not be as
the hypocrites are: for they love to pray standing in the synagogues and in
the corners of the streets, that they may be seen of men. Verily I say unto
you, They have their reward.
Prayer also is taken for granted. No man can be in
the kingdom of heaven who does not pray. Those around our Lord knew what he
meant when he alluded to the hypocrites; for they had often had seen the
proud sectary standing in public places repeating his prayers, and very
likely they had hitherto felt bound to hold such in repute for superior
sanctity. By our Lord’s words these hypocrites are unmasked, and made to seem
what they really are. Our King was wonderfully plain-spoken, and called both
things and persons by their right names. These religionists were not seekers
of God, but seekers after popularity; men who twisted even devotion into a
means for self aggrandizement. They chose places and times which would render
their saying of prayers conspicuous. The synagogues and the corners of the
streets suited them admirably; for their aim was “that they may be seen of
men.” They were seen. They had what they sought for. This was their reward,
and the whole of it. Lord, let me never be so profane as to pray to thee with
the intent of getting praise for myself.
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Thursday, March 23rd
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
6. But thou, when thou prayest, enter into thy closet, and when
thou hast shut thy door, pray to thy Father which is in secret; and thy
Father which seeth in secret shall reward thee openly.
Be alone; enter into a little room into which no other may intrude;
keep out every interloper by shutting the door; and there, and then, with all
thy heart pour out thy supplication. “Pray to thy Father” prayer is mainly to
be addressed to God the Father and always to God as our Father. Pray to thy
Father who is there present, to thy Father who sees thee, and specially takes
note of that which is evidently meant for him only, seeing it is done “in
secret,” where no eye can see but his own. If it be indeed to God that we
pray, there can be no need for anyone else to be present; for it would hinder
rather than help devotion to have a third person for witness of the heart’s
private intercourse with the Lord. As the very soul of prayer lies in
communion with God, we shall pray best when all our attention is confined to
him; and we shall best reach our end of being accepted by him when we have no
regard to the opinion of anyone else. Secret prayer is truly heard and openly
answered in the Lord’s own way and time. Our King reigns “in secret” there he
sets up his court, and there will he welcome our approaches. We are not where
God sees when we court publicity, and pray to obtain credit for our devotion.
7, 8. But when ye pray, use not vain repetitions, as the heathen
do: for they think that they shall be heard for their much speaking. Be not
ye therefore like unto them: for your Father knoweth what things ye have need
of, before ye ask him.
To repeat a form of prayer a very large number of times has always
seemed to the ignorantly religious to be praiseworthy, but assuredly it is
not so. It is absurd to imagine that such a parrot exercise can be pleasing
to the living God. The Papists keep to this heathenish custom; but we must
not imitate them. God does not need us to pray for his information, for he
knows what things ye have need of nor to repeat the prayer over and over
for his persuasion. Therefore let us not be superstitious and that there is
virtue in “much speaking.”
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Friday, March 24th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
In the multitude of words, even in prayer. Repetitions we may have,
but not “vain repetitions.” Counting beads, and reckoning the time occupied
in devotion, are both idle things. Christians’ prayers are measured by
weight, and not by length. Many of the most prevailing prayers have been as
short as they were strong.
9. After this manner therefore pray ye: Our Father which art in
heaven, Hallowed be thy name.
Our Lord, having warned us against certain vices that had connected
themselves with prayer as to its place and spirit, now gives us a model upon
which to fashion our prayers. This delightful prayer is short, devout, and
full of meaning, and its first three petitions are for God and his glory. Our
chief prayers to God are to be for his glory. Do we thus begin with God in
prayer? We pray as children to a Father, and we pray as brothers, for we say,
“Our Father.” “Our Father” is a familiar name, but the words “which
art in heaven” suggests the reverence due unto him. Our Father is in heaven
and yet he our Father. May his name be treated reverently, and his Word and
his gospel be regarded with the deepest awe! It is for us so to walk before
the Lord in all lowliness, that all shall see that we reverence the character
of the thrice-holy One. Then can we truly pray, “Hallowed be thy name,”
when we hallow it ourselves.
10. Thy kingdom come, Thy will be done in earth, as It is in
heaven.
Oh, that thou might reign over all hearts and lands! Men have thrown
off their allegiance to our Father, God; and we pray with all our might that
he may, by his almighty grace, subdue them to loyal obedience. We long for
the coming of King Jesus; but meanwhile we cry to our Father, “Thy kingdom
come.” We desire for the supreme will to be done in earth, with a cheerful,
constant, universal obedience like that of “heaven.” We would have the
Lord’s will carried out by lovingly active spirits; by men, once rebellious,
but graciously renewed. Oh, that all who say this prayer may display on earth
with holy obedience that is seen in the happy, hearty, united, and
unquestioning service of perfected saints and angels before the throng. Our
heart’s highest wish is for God’s honor, dominion, and glory.
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Saturday,
March 25th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
11. Give us this day our daily bread.
We pray for providential supplies for ourselves and others “Give
us.” We ask for our food as a gift “Give us.” We request no more
than bread, or food needful for us. Our petition concerns the day, and asks
only for a daily supply; bread enough for this day. We ask not for bread
which belongs to others, but only for that which is honestly our own, “our
daily bread.” It is the prayer of a lowly and contented mind, of one who
is so sanctified that he waits upon God even about his daily food, and of one
who lovingly links others with himself in his sympathy and prayer. Give me,
Lord, both the bread of heaven, and of earth: that which feeds my soul, and
sustains my body. For all I look to thee, my Father.
12. And forgive us our debts as we forgive our debtors.
No prayer of mortal men could be complete without confession of sin.
Prayer which does not seek for pardon will fail, as the Pharisee’s prayer
did. Let proud men boast as they please, those who are in Christ’s kingdom
will always pray, “Forgive us our debts.” Our Lord knew that we should always
have debts to own, and therefore would always need to cry, “Forgive! “This is
the prayer of men whom the Judge has absolved because of their faith in the
Great Sacrifice; for now to their Father the come for free forgiveness, as
children. No man may pass a day without praying “Forgive”; and in his
supplication he should not forget his fellow-sinners, but should pray
“Forgive us.” The writer ventures to pray, “Lord, forgive me, and my brother
over yonder, who says he is perfect.” This pardon we can only obtain as we
freely pass over the offenses of others against ourselves: “as we forgive our
debtors.” This is a reasonable, nay, a blessed requirement, which it is a
delight to fulfill. It would not be safe for God to forgive a man who will
not forgive others. Lord, I most heartily forgive all who may have done me wrong,
I am lenient with those who are indebted to me; and now, with a hopeful
heart, I pray thee forgive me, as surer, as I now forgive all who are in and
sense my debtors.
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Sunday, March 26th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
13. And lead us not into temptation, but deliver us from evil: For
thine is the kingdom, and the power, and the glory, for ever. Amen.
In the course of
providence, the Lord tests our graces and the sincerity of our profession;
and for this purpose he does “leads us into temptation.” We entreat him not
to try us too severely. Lord, let not my joys or my sorrows become
temptations to me. As I would not run into temptation of myself, I pray thee,
do not lead me where I must inevitably meet it. But if I must be tried, Lord,
deliver me from falling into evil, and specially preserve me from that evil
one, who, above all, seeks my soul, to destroy it. Temptation or trial may be
for my good, if I am delivered from evil. The prayer finishes with a
doxology. That devotion which begins with prayer ends in praise. All rule,
and might and honor, belong to God; and to him let them for ever be ascribed.
His is “the kingdom”, or the right to rule; “the power” or the might to
uphold his authority; and “the glory”, or the honor that comes out of his
government. Our whole heart delights that the Lord is thus supreme and
glorious; and therefore we say, “Amen.” How perfect is this model of prayer!
So fit for man to pray, so suitable to be laid before the throng of the
Majesty on High. Oh, that we may have grace to copy it all our days! Jesus,
our King, will not refuse to present a prayer which is of his own drawing up
and is directed to the Father whom he loves to glorify.
14, 15. For if ye
forgive men their trespasses, your heavenly Father will also forgive you: but
if ye forgive not men their trespasses, neither will your Father forgive your
trespasses
This enforces Christian action by limiting the power of prayer
according to our obedience to the command to forgive. If we would be
forgiven, we must forgive: if we will not forgive, we cannot be forgiven.
This yoke is easy; this burden is light. It may be a blessing to be wronged,
since it affords us an opportunity of judging whether we are indeed the
recipient of the pardon which comes from the throne of God. Very sweet is it
to pass by other men’s offenses against ourselves; for thus we learn how
sweet it is for the Lord to pardon us.
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Monday, March 27th
THE KING CONTRASTS THE LAWS OF HIS
KINGDOM WITH
THE CONDUCT OF OUTWARD RELIGIONISTS
IN THE
MATTERS OF ALMS AND PRAYER
CHAPTER
6 - MATTHEW 6:1-18
16. Moreover when ye fast, be not, as the hypocrites of a sad
countenance: for they disfigure their faces, that they may appear unto men to
fast. Verily I say unto you, they have their reward.
Having dealt with prayer, our King now instructs us as to fasting.
Fasting took a leading place in devotion under the Law, and it might
profitably be more practiced even now under the Gospel. The Puritans called
it “soul-fattening fasting”, and so many have found it. We must, by order of
our King, avoid all attempt at display in connection with this form of
devotion. Hypocrites went about with faces unwashed, that all might say, “See
how rigidly those men are fasting. What good men they must be!” To look
miserable in order to be thought holy is a wretched piece of hypocrisy; and
as it makes fasting into a trick to catch human admiration, it thereby
destroys it as a means of grace. We cannot expect to get a reward both from
the praise of our fellows and the pleasure of God. We have our choice; and if
we snatch at the minor reward, we love the major. May it never be said of us,
“They have their reward.”
17, 18. But thou, when thou fastest, anoint thine head, and wash
thy face; that thou appear not unto men to fast, but unto thy Father which is
in secret: and thy Father, which seeth in secret, shall reward thee openly.
Use diligence to conceal what it would be foolish to parade. Leave
off no outward act of personal cleanliness or adornment; “anoint thine head,
and wash thy face.” If your fasting is unto God, keep it for him. Act in
seasons of extraordinary devotion as you do at other times, that those with
whom you come in contact may not know what special devotion you are
practicing. You may fast, and that lasting may, be discovered; but let it be
no intent of, yours that you should “appear unto men to fast.” Fast
from vainglory, ambition, pride, and self-glorification. Fast in secret
before the Seer of secrets. Secret fasting shall have an open reward from the
Lord; but that which is done out of mere ostentation shall never be reckoned
in the books of the Lord. Thus our King has taught us both how to give alms,
how to pray, and how to fast; and he will now proceed to legislate for the
concerns of daily life.
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Tuesday,
March 28th
THE KING GIVES COMMANDS AS TO THE CARES
OF THIS LIFE
MATTHEW 6:19-34
He would not have his servants seeking two objects, and serving two
masters. He calls them away from anxieties about this life to a restful faith
in God
19. Lay not up for yourselves treasures upon earth, where moth and
rust doth corrupt, and where thieves break through and steal.
Lay not out your life for gathering wealth: this would be degrading
to you as servants of the heavenly kingdom. It you accumulate either money or
raiment, your treasures will be liable to “moth and rust”; and of both you
may be deprived by dishonest men. That earthly things decay, or are taken
from us, is an excellent reason for not making them the great objects of our
pursuit. To live for the sake of growing rich is a gilded death in life.
20. But lay up for yourselves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do not break through or steal.
Let our desires and efforts go after heavenly things. These are not
liable to any decay within themselves, nor can they be taken from us by force
or fraud. Does not wisdom bid us seek such sure possessions? Out of our
earthly possessions that which is used for God is laid up in heaven. What
is given to the poor and to the Lord’s cause is deposited in the Bank
of Eternity. To heaven we are going; let us send our treasures before us.
There they will be safe from decay, and robbery: but in no other place may we
reckon them to be secure. Lord, let me be rich towards thee. I had better
send on to my treasury in heaven more of my substance than I have already
sent. I will at once remember the Church and its Missions, orphans, aged
saints, and poor brethren: these are thy treasury boxes, and I will bank my
money there.
21. For where your treasure is, there will your heart be also.
This is a grand moral motive for keeping our desires above groveling
objects. The heart must and will go in the direction of that which we count
precious. The whole man will be transformed into the likeness of that for
which he lives. If our very best things are in heaven, our very best thoughts
will fly in the same direction: but if our choicest possessions are of the
earth, our heart will be earth-bound.
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·
Wednesday,
March 29th
·
·
THE KING GIVES
COMMANDS AS TO THE CARES
·
OF THIS LIFE
·
MATTHEW 6:19-34
·
·
22, 23. The
light of the body is the eye: if therefore thine eye be single thy whole body
shall be full of light. But if thine eye be evil, thy whole body shall be
full of darkness. If therefore the light that is in thee be darkness,
how great is that darkness.
·
The motive is
the eye of the soul, and if it be clear, the whole character will be right;
but if it be polluted, our whole being will become defiled. The eye of the
understanding may also be here understood: if a man does not see things in a
right light, he may live in sin and yet fancy that he is doing his duty. A
man should live up to his light; but if that light is itself darkness, what a
mistake his whole course will be! If our religion leads us to sin, it is
worse than no religion. If our faith is presumption, our zeal selfishness,
our prayer formality, our hope a delusion, our experience infatuation, the
darkness is so great that even our Lord holds up his hands in astonishment
and says — “How great is that darkness! “ Oh, for a single eye to God’s
glory, a sincere consecration unto the Lord This alone can fill my soul with
light.
· &nb |
