“All things whatsoever ye would that men should do to you, do ye even so to them.” Matthew 7:12
This is a wonderfully comprehensive rule of action. It bids us consider the interests of others as well as our own. It bids us set our neighbour alongside of ourself, and think of him as having the same rights as we have, and requiring from us the same treatment that we give to ourself. It gives us a standard by which to test all our motives and all our conduct bearing on others. We are at once in thought to change places with the person toward whom duty is to be determined, and ask, “if he were where I am, and I were where He is, how should I want him to treat me in this case?” the application of this rule would instantly put a stop to all rash, hasty actions; for it commands us to consider our neighbour and question our own heart before doing anything. It would slay all selfishness; for it compels us to regard our neighbours interests as precisely equal to our own. It would lead us to honour others; for it puts us and them on the same platform.
The application of this rule would put a stop to all injustice and wrong; for none of us would do injustice or wrong to ourselves, and we are to treat our neighbour as if he were ourself. It would lead us to seek the highest good of all other men, even the lowliest; for we surely want all men to seek our good. The thorough applying of this Golden Rule would end all conflict between capital and labour; for it would give the employer a deep, loving interest in the men he employs, and lead him to think of their good in all ways. It would also give to every employe a desire for the prosperity of his employer and an interest in his business. It would end all strife in families, in communities, among nations. The perfect working of this rule everywhere would make heaven; for the will of God would then “be done on earth, as it is in heaven.”
2009-08-30
Good Things From God
“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” Matthew 7:11
No father will answer his hungry childs’s cry for bread with a stone, or give the child a serpent if he asks for a fish. Even sinful parents have in their hearts something of the image of God’s own fatherhood. The argument is from the less to the greater. If a true earthly father, with all his imperfection, will not mock a child’s cry, but will respond lovingly, how much more will our Father in heaven do for us?
“How much more?” is a question none can answer. We can only say as much more as the heavenly Father is more loving, and wiser, and more able to give, than is the earthly father. Yet we must explain this promise also by other scriptures. The gate of prayer is set very wide open in this verse, yet those who would enter must come in the right way and seek “good” things.
While no one who asks for bread will receive a stone, neither will one who asks for a stone receive a stone. And many times do we come to God pleading with Him to let us have a stone. Of course we imagine it is bread, and that it will be food to us. It is some earthly thing, some gift of honour or pleasure, some achievement of ambition, some object of heart desire. It looks like bread to our deluded vision. But God knows it is only a cold stone, that it would leave us starving if we were to receive it; and He loves us too well to listen to our piteous cries for it, or to be moved by our earnestness or our tears to give it to us. When we ask for a stone He will give us bread. Thus it is that many requests for earthly things are not granted. Yet the prayers are not unanswered. Instead of the stone we wish, God gives us the bread we need. We do not always know what is bread and what is a stone, and we must leave to God the final decision in all our prayers.
No father will answer his hungry childs’s cry for bread with a stone, or give the child a serpent if he asks for a fish. Even sinful parents have in their hearts something of the image of God’s own fatherhood. The argument is from the less to the greater. If a true earthly father, with all his imperfection, will not mock a child’s cry, but will respond lovingly, how much more will our Father in heaven do for us?
“How much more?” is a question none can answer. We can only say as much more as the heavenly Father is more loving, and wiser, and more able to give, than is the earthly father. Yet we must explain this promise also by other scriptures. The gate of prayer is set very wide open in this verse, yet those who would enter must come in the right way and seek “good” things.
While no one who asks for bread will receive a stone, neither will one who asks for a stone receive a stone. And many times do we come to God pleading with Him to let us have a stone. Of course we imagine it is bread, and that it will be food to us. It is some earthly thing, some gift of honour or pleasure, some achievement of ambition, some object of heart desire. It looks like bread to our deluded vision. But God knows it is only a cold stone, that it would leave us starving if we were to receive it; and He loves us too well to listen to our piteous cries for it, or to be moved by our earnestness or our tears to give it to us. When we ask for a stone He will give us bread. Thus it is that many requests for earthly things are not granted. Yet the prayers are not unanswered. Instead of the stone we wish, God gives us the bread we need. We do not always know what is bread and what is a stone, and we must leave to God the final decision in all our prayers.
2009-08-29
The Prayer Promise
“Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened..” Matthew 7:8
These are very positive promises, and yet they must be read intelligently, in the light of other scriptures which explain and qualify the words. It is not all asking that receives; for there is asking that is not true prayer. Some ask merely in word, with no real desire in their hearts. Some ask selfishly, that they may consume the divine gift on their lusts. Some ask rebelliously, without submission to the will of God. Some ask without faith, not expecting any answer. Some ask indolently, not ready to do their own part. Some ask ignorantly for things which would not be blessings if they were granted. It is very clear that in these cases those who ask will not receive.
So not literally all who seek find. The seeking must be earnest. There is a remarkable word in one of the old prophets: “Ye shall seek me, and find Me, when ye shall search for me with all your heart.” The seeking must also be for good things. If our quest is for sinful things, or for worldly good, that would work in us spiritual harm, God will not give us what we seek. Then we must live right. “No good thing will he withhold from them that walk uprightly.” The thing itself must be good; and we must walk in paths of obedience, or there is no promise of reward for our quest.
In like manner it is not to all knocking that God opens the door. There are timid knocks that indicate neither desire nor faith, as when mischievous children ring a doorbell and then run away, not wanting to enter. It is when we knock at the right door, and knock with expectancy and faith and importunity, that the door is graciously opened. Thus in interpreting this wonderful prayer-promise we must read into the words their true meaning. The asking, seeking, knocking, must be true prayer.
These are very positive promises, and yet they must be read intelligently, in the light of other scriptures which explain and qualify the words. It is not all asking that receives; for there is asking that is not true prayer. Some ask merely in word, with no real desire in their hearts. Some ask selfishly, that they may consume the divine gift on their lusts. Some ask rebelliously, without submission to the will of God. Some ask without faith, not expecting any answer. Some ask indolently, not ready to do their own part. Some ask ignorantly for things which would not be blessings if they were granted. It is very clear that in these cases those who ask will not receive.
So not literally all who seek find. The seeking must be earnest. There is a remarkable word in one of the old prophets: “Ye shall seek me, and find Me, when ye shall search for me with all your heart.” The seeking must also be for good things. If our quest is for sinful things, or for worldly good, that would work in us spiritual harm, God will not give us what we seek. Then we must live right. “No good thing will he withhold from them that walk uprightly.” The thing itself must be good; and we must walk in paths of obedience, or there is no promise of reward for our quest.
In like manner it is not to all knocking that God opens the door. There are timid knocks that indicate neither desire nor faith, as when mischievous children ring a doorbell and then run away, not wanting to enter. It is when we knock at the right door, and knock with expectancy and faith and importunity, that the door is graciously opened. Thus in interpreting this wonderful prayer-promise we must read into the words their true meaning. The asking, seeking, knocking, must be true prayer.
2009-08-28
Begin At Home
“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.” Matthew 7:5
Begin at home — that is the teaching; not at home in the general sense, with other members of thy family, but very close at home, with thyself. It is a good deal easier, of course, to pull motes out of other people’s eyes than beams out of one’s own. Yet we are not put in this world to look after other people’s faults, to pick the dust out of their eyes, to remove their specks of blemish. Our first business is to get rid of our own faults. At least we are scarcely competent to take the grain of dust out of another’s eye while a beam protrudes from our own. We are not ready to do much toward curing our friend of his faults until we have sincerely tried to rid ourselves of our own.
We all know people whose very presence is a silent rebuke of sin. Their lives are pure and holy, and their unconscious influence is a restraint upon all evil. We are ofttimes told that one of the truest tests of a good friendship is that our friend can tell us of our faults and we shall receive it kindly. That depends first on ourselves, and then upon our friend. If we are proud and vain, it will be very hard for any friend, the wisest and gentlest, to speak to us of our faults, save at the peril of the friendship. Then if the friend treats our faults in a conceited and censorious way, it will be equally dangerous. He who would truly help to take the motes out of our eyes must come to us in tender love, proving his generous and unselfish interest in us. He must come to us humbly, not as our judge but as our brother, with faults like our own which he is trying to cure. If he approaches us in this way, conscious of his own infirmity, desiring to be helpful to us, as Christ has been helpful to him, nothing but unpardonable vanity and self-conceit will prevent our accepting his kind offer.
Begin at home — that is the teaching; not at home in the general sense, with other members of thy family, but very close at home, with thyself. It is a good deal easier, of course, to pull motes out of other people’s eyes than beams out of one’s own. Yet we are not put in this world to look after other people’s faults, to pick the dust out of their eyes, to remove their specks of blemish. Our first business is to get rid of our own faults. At least we are scarcely competent to take the grain of dust out of another’s eye while a beam protrudes from our own. We are not ready to do much toward curing our friend of his faults until we have sincerely tried to rid ourselves of our own.
We all know people whose very presence is a silent rebuke of sin. Their lives are pure and holy, and their unconscious influence is a restraint upon all evil. We are ofttimes told that one of the truest tests of a good friendship is that our friend can tell us of our faults and we shall receive it kindly. That depends first on ourselves, and then upon our friend. If we are proud and vain, it will be very hard for any friend, the wisest and gentlest, to speak to us of our faults, save at the peril of the friendship. Then if the friend treats our faults in a conceited and censorious way, it will be equally dangerous. He who would truly help to take the motes out of our eyes must come to us in tender love, proving his generous and unselfish interest in us. He must come to us humbly, not as our judge but as our brother, with faults like our own which he is trying to cure. If he approaches us in this way, conscious of his own infirmity, desiring to be helpful to us, as Christ has been helpful to him, nothing but unpardonable vanity and self-conceit will prevent our accepting his kind offer.
2009-08-27
A Self-Righteous Spirit
“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?” Matthew 7:4
But is it not a kindness to a friend to take the mote out of his eye? If we met a neighbour with a cinder in his eye, would it not be a brotherly thing to stop and take it out for him? Then why is it not just as true a kindness to want to cure another‘s fault, even though we have the same fault ourselves? If we did it in the right spirit it would be. We are bound to seek the welfare of our friends in every possible way, and therefore, if we discover in them things that mar their beauty, we should seek the removal of those things.
But the trouble is we are not apt to look at our neighbour’s faults in this loving and sympathetic way. To begin with, we do not know, or at least we do not confess, that we ourselves have beams in our own eyes; we are not even aware that there are motes in our own eyes. It is the self-righteous spirit that our Lord is here condemning. A man holds up his hands in horror at the speckle has found in his neighbour‘s character; and his neighbour, looking up, sees in him an immensely magnified copy of the speck. Will the neighbour be greatly benefited by the rebuke?
Suppose a bad-tempered man lectures us on the sin of giving way to temper, or a dishonest man on some apparent lack of honesty, or a liar on the wickedness of falsehood, or a bad-mannered man on some discourtesy of ours, or a hypocrite on insincerity, what good will such lectures do, even admitting that we are conscious of the faults? We are only irritated by the unfitness of such rebukes from those in whom the faults are ten times greater than in us. We wonder how people can have the face to talk about motes in our eyes when huge beams project from their own eyes. Truly this is not the way to tell others of their faults.
But is it not a kindness to a friend to take the mote out of his eye? If we met a neighbour with a cinder in his eye, would it not be a brotherly thing to stop and take it out for him? Then why is it not just as true a kindness to want to cure another‘s fault, even though we have the same fault ourselves? If we did it in the right spirit it would be. We are bound to seek the welfare of our friends in every possible way, and therefore, if we discover in them things that mar their beauty, we should seek the removal of those things.
But the trouble is we are not apt to look at our neighbour’s faults in this loving and sympathetic way. To begin with, we do not know, or at least we do not confess, that we ourselves have beams in our own eyes; we are not even aware that there are motes in our own eyes. It is the self-righteous spirit that our Lord is here condemning. A man holds up his hands in horror at the speckle has found in his neighbour‘s character; and his neighbour, looking up, sees in him an immensely magnified copy of the speck. Will the neighbour be greatly benefited by the rebuke?
Suppose a bad-tempered man lectures us on the sin of giving way to temper, or a dishonest man on some apparent lack of honesty, or a liar on the wickedness of falsehood, or a bad-mannered man on some discourtesy of ours, or a hypocrite on insincerity, what good will such lectures do, even admitting that we are conscious of the faults? We are only irritated by the unfitness of such rebukes from those in whom the faults are ten times greater than in us. We wonder how people can have the face to talk about motes in our eyes when huge beams project from their own eyes. Truly this is not the way to tell others of their faults.
2009-08-26
Finding Fault With Others
“Why beholdest thou the mote that is in thy brother‘s eye, but considerest not the beam that is in thine own eye?” Matthew 7:3
It is strange how oblivious we can be of our own faults and blemishes, and how clearly we can see those of other people. One old writer says: “Men are more apt to use spectacles than looking-glasses — spectacles to behold other men’s faults than looking-glasses to behold their own.” A man can see a little speck of dust in his neighbour’s eye while utterly unaware of the great beam in his own eye. He observes the most minute fault in his brother while unconscious of his own far greater fault.
We would say that a beam in a man’s eye would so blind him that he could not see the mote in another’s eye. As our Lord represents it, however, the man with the beam is the very one who sees the mote and thinks himself competent to pull it out. So it is in morals. No man is so sharp at seeing a fault in another as he who has the same or a similar fault of his own. A vain man is the first to detect the indications of vanity in another. A bad-tempered person is most apt to be censorious toward a neighbour who displays bad temper. One with a sharp uncontrolled tongue has the least patience with another whose speech is full of poisoned arrows. A selfish man discovers even motes of selfishness in others. Rude people are the very first to be hurt and offended by rudeness in a neighbour.
So it is always. If we are quick to perceive blemishes and faults in others, the probability is that we have far greater blemishes and faults in ourselves. This truth ought to make us exceedingly careful in our judgments and exceedingly modest in our expressions of censure, for we really are telling the world our own faults. It is wiser, as well as more in accordance with the spirit of Christ, for us to find lovely things in others, and to be silent regarding their faults.
It is strange how oblivious we can be of our own faults and blemishes, and how clearly we can see those of other people. One old writer says: “Men are more apt to use spectacles than looking-glasses — spectacles to behold other men’s faults than looking-glasses to behold their own.” A man can see a little speck of dust in his neighbour’s eye while utterly unaware of the great beam in his own eye. He observes the most minute fault in his brother while unconscious of his own far greater fault.
We would say that a beam in a man’s eye would so blind him that he could not see the mote in another’s eye. As our Lord represents it, however, the man with the beam is the very one who sees the mote and thinks himself competent to pull it out. So it is in morals. No man is so sharp at seeing a fault in another as he who has the same or a similar fault of his own. A vain man is the first to detect the indications of vanity in another. A bad-tempered person is most apt to be censorious toward a neighbour who displays bad temper. One with a sharp uncontrolled tongue has the least patience with another whose speech is full of poisoned arrows. A selfish man discovers even motes of selfishness in others. Rude people are the very first to be hurt and offended by rudeness in a neighbour.
So it is always. If we are quick to perceive blemishes and faults in others, the probability is that we have far greater blemishes and faults in ourselves. This truth ought to make us exceedingly careful in our judgments and exceedingly modest in our expressions of censure, for we really are telling the world our own faults. It is wiser, as well as more in accordance with the spirit of Christ, for us to find lovely things in others, and to be silent regarding their faults.
2009-08-25
Judging Of Others
“Judge not, that ye be not judged.” Matthew 7:1
Few faults are more common than this judging of others. It would not be so bad if we were disposed to look at people charitably; but we are not. Our eyes are far keener for flaws and blemishes than for marks of beauty. Not many of us are for ever finding new features of loveliness in others; not a few of us can find an indefinite number of faults. If we were ourselves up to the standard whereby we judge others, we should be very saintly people. If we were free from all the faults we so readily see when they appear in our neighbour, we should be well-nigh faultless.
This word of our Lord not only instructs us not to be critical of others and censorious, but it presents the strongest kind of motive against such judging. It makes the appeal to our own interest. Others will mete to us just what we mete to them. None of us like other people to be critical and censorious toward us. We wince under unjust judgments. We resent unkind fault-finding. We demand that people shall judge us fairly. We claim forbearance and charity in our derelictions in duty and for blemishes in our character. Can we expect other people to be any more lenient towards us than we are toward them?
If we would receive kindly judgment from others, we must give the same to them. If we criticise another to-day in a harsh manner, we need not be surprised if we hear some one’s harsh criticism of us to-morrow. But if, on the other hand, we speak kindly, appreciative, and charitable words of some one to-day, very likely we shall hear to-morrow some pleasant word that another has said of us. So we make very largely the music or the discord for our own hearts. We get back what we give. We gather the harvest of our own sowing. Then, even in the last judgment, we shall receive from the Judge what we have shown to others.
Few faults are more common than this judging of others. It would not be so bad if we were disposed to look at people charitably; but we are not. Our eyes are far keener for flaws and blemishes than for marks of beauty. Not many of us are for ever finding new features of loveliness in others; not a few of us can find an indefinite number of faults. If we were ourselves up to the standard whereby we judge others, we should be very saintly people. If we were free from all the faults we so readily see when they appear in our neighbour, we should be well-nigh faultless.
This word of our Lord not only instructs us not to be critical of others and censorious, but it presents the strongest kind of motive against such judging. It makes the appeal to our own interest. Others will mete to us just what we mete to them. None of us like other people to be critical and censorious toward us. We wince under unjust judgments. We resent unkind fault-finding. We demand that people shall judge us fairly. We claim forbearance and charity in our derelictions in duty and for blemishes in our character. Can we expect other people to be any more lenient towards us than we are toward them?
If we would receive kindly judgment from others, we must give the same to them. If we criticise another to-day in a harsh manner, we need not be surprised if we hear some one’s harsh criticism of us to-morrow. But if, on the other hand, we speak kindly, appreciative, and charitable words of some one to-day, very likely we shall hear to-morrow some pleasant word that another has said of us. So we make very largely the music or the discord for our own hearts. We get back what we give. We gather the harvest of our own sowing. Then, even in the last judgment, we shall receive from the Judge what we have shown to others.
2009-08-24
One Day At A Time
“Take… no thought for the morrow: for the morrow shall take thought for the things of itself.” Matthew 6:34
This last reason our Lord gives against anxiety for the future is that we have nothing to do with the future. God gives us life by days, little single days. Each day has its own duties, its own needs, its own trials and temptations, its own griefs and sorrows. God always gives us strength enough for the day as He gives it, with all that He puts into it. But if we insist on dragging back to-morrow’s cares and piling them on top of to-day’s, the strength will not be enough for the load. God will not add strength just to humour our whims of anxiety and distrust.
So the lesson is that we should keep each day distinct and attend strictly to what it brings us. Charles Kingsley¹ says: “Do to-day’s duty, fight to-day’s temptation, and do not weaken and distract yourself by looking forward to things which you cannot see, and could not understand if you saw them.” We really have nothing at all to do with the future, save to prepare for it by doing with fidelity the duties of to-day.
No one was ever crushed by the burdens of one day. We can always get along with our heaviest load till the sun goes down; well, that is all we ever have to do. To-morrow? Oh, you may have no to-morrow; you may be in heaven. If you are here God will be here too, and you will receive new strength sufficient for the new day.
One day at a time. A burden too great
To be borne for two can be borne for one;
Who knows what will enter to-morrow‘s gate?
While yet we are speaking all may be done.
One day at a time,—but a single day,
Whatever its load, whatever its length;
And there‘s a bit of precious Scripture to say
That according to each shall be our strength.
This last reason our Lord gives against anxiety for the future is that we have nothing to do with the future. God gives us life by days, little single days. Each day has its own duties, its own needs, its own trials and temptations, its own griefs and sorrows. God always gives us strength enough for the day as He gives it, with all that He puts into it. But if we insist on dragging back to-morrow’s cares and piling them on top of to-day’s, the strength will not be enough for the load. God will not add strength just to humour our whims of anxiety and distrust.
So the lesson is that we should keep each day distinct and attend strictly to what it brings us. Charles Kingsley¹ says: “Do to-day’s duty, fight to-day’s temptation, and do not weaken and distract yourself by looking forward to things which you cannot see, and could not understand if you saw them.” We really have nothing at all to do with the future, save to prepare for it by doing with fidelity the duties of to-day.
No one was ever crushed by the burdens of one day. We can always get along with our heaviest load till the sun goes down; well, that is all we ever have to do. To-morrow? Oh, you may have no to-morrow; you may be in heaven. If you are here God will be here too, and you will receive new strength sufficient for the new day.
One day at a time. A burden too great
To be borne for two can be borne for one;
Who knows what will enter to-morrow‘s gate?
While yet we are speaking all may be done.
One day at a time,—but a single day,
Whatever its load, whatever its length;
And there‘s a bit of precious Scripture to say
That according to each shall be our strength.
2009-08-23
God Will Provide
“Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Matthew 6:33
We are to take no thought for our own life, for food or raiment; because that is God‘s part, not ours. There is one thing, however, for which we are to take thought, not anxious but very earnest thought. We are to take thought about our duty, about doing God’s will and filling our place in God’s world.
We ought to get this very clearly in our mind. Too many people worry far more about their food and raiment, least they shall be left to want, than they do about doing well their whole duty, That is, they are more anxious about God’s part in their lives than they are about their own . They fear God may not take care of them, but they do not have any fear that they may fail in fidelity to Him. We ought to learn well that providing for our wants is God’s business, not ours. We have nothing at all to do with it. But we have everything to do with our own duty, our allotted work, the doing of God’s will. God will never do these things for us. If we do not do them, they must remain undone; if we do them with fidelity, God will care for us.
The noblest life possible in this world is simple consecration to Christ and to duty, with no anxiety about anything else. We may not always be fed luxuriously, nor be clothed in scarlet and fine linen; yet food convenient for us will always be provided, and raiment sufficient to keep us warm. But suppose we are near starving! Well, we must just go on doing our part and not worrying; in due time, somehow, God will provide. Here we have our Lord’s own promise of this. The truth is, too many of us take a great deal more thought about our support than about our duty. Then of course we forfeit the promise and may suffer. How much better the other way — ours the doing, God’s the providing.
We are to take no thought for our own life, for food or raiment; because that is God‘s part, not ours. There is one thing, however, for which we are to take thought, not anxious but very earnest thought. We are to take thought about our duty, about doing God’s will and filling our place in God’s world.
We ought to get this very clearly in our mind. Too many people worry far more about their food and raiment, least they shall be left to want, than they do about doing well their whole duty, That is, they are more anxious about God’s part in their lives than they are about their own . They fear God may not take care of them, but they do not have any fear that they may fail in fidelity to Him. We ought to learn well that providing for our wants is God’s business, not ours. We have nothing at all to do with it. But we have everything to do with our own duty, our allotted work, the doing of God’s will. God will never do these things for us. If we do not do them, they must remain undone; if we do them with fidelity, God will care for us.
The noblest life possible in this world is simple consecration to Christ and to duty, with no anxiety about anything else. We may not always be fed luxuriously, nor be clothed in scarlet and fine linen; yet food convenient for us will always be provided, and raiment sufficient to keep us warm. But suppose we are near starving! Well, we must just go on doing our part and not worrying; in due time, somehow, God will provide. Here we have our Lord’s own promise of this. The truth is, too many of us take a great deal more thought about our support than about our duty. Then of course we forfeit the promise and may suffer. How much better the other way — ours the doing, God’s the providing.
2009-08-22
Lessons From The Flowers
“Why take ye thought for raiment? Consider the lilies& Even Solomon was not arrayed like one of these.” Matthew 6:28,9
Without any toiling or spinning on their own part, God clothes the flowers in loveliness far surpassing any adornment which the most skilful human arts can provide. Flowers bloom but a day and fade. We are better than flowers. If our Father lavishes so much beauty on perishing plants, is there any danger that He will not provide raiment for His own?
Of course it is not implied that like the lilies we need neither toil nor spin. It is all right for lilies just to stand still and grow. That is their mission; that is the way God made them to grow. But He gave us hands, feet, brains, tongue, energy, and will; and if we would be cared for as are the flowers, we must put forth our energies to produce the results of comfort. Yet Jesus tells us to consider the lilies, how they grow. We ought to study the beautiful things in nature and learn lessons from them. Here it is a lesson of contentment we are to learn. Who ever heard a lily complaining about its circumstances? It accepts the conditions in which it finds itself, and makes the best of them. It drinks in heaven‘s sweet light, air, dew, and rain, and unfolds its own loveliness in quietness and peace.
The lily grows from within. So ought we to grow, having within us the divine life, to be developed in our character and spirit. The lily is an emblem of beauty; our spiritual life should unfold likewise in all lovely ways. It is a picture of perfect peace. Who ever saw wrinkles of anxiety in a lily’s face? God wants us to grow into peace. The lily is fragrant; so should our lives be. The lily sometimes grows in the black bog, but it remains unspotted. Thus should we live in this world, keeping ourselves unspotted amid its evil. These are a few of the lessons from the lily.
Without any toiling or spinning on their own part, God clothes the flowers in loveliness far surpassing any adornment which the most skilful human arts can provide. Flowers bloom but a day and fade. We are better than flowers. If our Father lavishes so much beauty on perishing plants, is there any danger that He will not provide raiment for His own?
Of course it is not implied that like the lilies we need neither toil nor spin. It is all right for lilies just to stand still and grow. That is their mission; that is the way God made them to grow. But He gave us hands, feet, brains, tongue, energy, and will; and if we would be cared for as are the flowers, we must put forth our energies to produce the results of comfort. Yet Jesus tells us to consider the lilies, how they grow. We ought to study the beautiful things in nature and learn lessons from them. Here it is a lesson of contentment we are to learn. Who ever heard a lily complaining about its circumstances? It accepts the conditions in which it finds itself, and makes the best of them. It drinks in heaven‘s sweet light, air, dew, and rain, and unfolds its own loveliness in quietness and peace.
The lily grows from within. So ought we to grow, having within us the divine life, to be developed in our character and spirit. The lily is an emblem of beauty; our spiritual life should unfold likewise in all lovely ways. It is a picture of perfect peace. Who ever saw wrinkles of anxiety in a lily’s face? God wants us to grow into peace. The lily is fragrant; so should our lives be. The lily sometimes grows in the black bog, but it remains unspotted. Thus should we live in this world, keeping ourselves unspotted amid its evil. These are a few of the lessons from the lily.
2009-08-21
Useless Anxieties
“Which of you by taking thought can add one cubit unto his stature?” Matthew 6:27
So it is useless to worry. A short person cannot, by any amount of anxiety, make himself an inch taller. Why, therefore, should he waste his energy and fret his life away in wishing he were an inch taller? One worries because he is too short, another because he is too tall; one because he too lean, another because he is too fat; one because he has a lame foot, another because he has a mole on his face. No amount of fretting will change any of these things.
People worry, too, over their circumstances. They are poor, and have to work hard. They have troubles, losses, and disappointments which come through causes entirely beyond their own control. They find difficulties in their environment which they cannot surmount. There are hard conditions in their lot which they cannot change.
Now why should they worry about these things? Will worrying make matters any better? Will discontent cure the lame foot, or remove the ugly mole, or reduce corpulency, or put flesh on the thin body? Will chafing make the hard work lighter, or the burdens easier, or the troubles fewer? Will anxiety keep the winter away, or the storm from rising, or put coal in the cellar, or bread in the pantry, or get clothes for the children? Even wise philosophy shows the uselessness of worrying, since it helps nothing, and only wastes one‘s strength and unfits one for doing one’s best.
Then religion goes farther, and says that even the hard things and the obstacles are blessings, if we meet them in the right spirit; stepping-stones lifting our feet upward, disciplinary experiences in which we grow. So we learn that we should quietly, and with faith, accept life as it comes to us, fretting at nothing, changing hard conditions to easier if we can; if we cannot, then using them as means for growth and advancement.
So it is useless to worry. A short person cannot, by any amount of anxiety, make himself an inch taller. Why, therefore, should he waste his energy and fret his life away in wishing he were an inch taller? One worries because he is too short, another because he is too tall; one because he too lean, another because he is too fat; one because he has a lame foot, another because he has a mole on his face. No amount of fretting will change any of these things.
People worry, too, over their circumstances. They are poor, and have to work hard. They have troubles, losses, and disappointments which come through causes entirely beyond their own control. They find difficulties in their environment which they cannot surmount. There are hard conditions in their lot which they cannot change.
Now why should they worry about these things? Will worrying make matters any better? Will discontent cure the lame foot, or remove the ugly mole, or reduce corpulency, or put flesh on the thin body? Will chafing make the hard work lighter, or the burdens easier, or the troubles fewer? Will anxiety keep the winter away, or the storm from rising, or put coal in the cellar, or bread in the pantry, or get clothes for the children? Even wise philosophy shows the uselessness of worrying, since it helps nothing, and only wastes one‘s strength and unfits one for doing one’s best.
Then religion goes farther, and says that even the hard things and the obstacles are blessings, if we meet them in the right spirit; stepping-stones lifting our feet upward, disciplinary experiences in which we grow. So we learn that we should quietly, and with faith, accept life as it comes to us, fretting at nothing, changing hard conditions to easier if we can; if we cannot, then using them as means for growth and advancement.
2009-08-20
A Lesson Of Trust
“Behold the fowls of the air… your heavenly Father feedeth them. Are ye not much better than they?” Matthew 6:26
Are we to draw the inference that since the birds neither sow nor reap, we should put forth no exertions to provide for our own wants? No: if we did nothing to earn our own bread we should soon starve. God would not feed us as He feeds the birds. He has bestowed upon us powers by which we can make provision for our own wants; He feeds us, not by bringing the bread to us, but by making us able to sow and reap and gather into barns. God nowhere encourages that “trust” which idly sits down and waits to be cared for. Little babies, and sick and infirm people, and any who are incapacitated for exertion, may live as the birds do, and may expect to be cared for. But hearty people, with active brains and strong hands, will fare very poorly if they try to live the birds’ way.
The point of the illustration lies elsewhere. God’s care extends even to birds. There are two reasons, then, why it will more certainly extend to His people. First, they are better than birds. Birds have no souls, do not bear the divine image, have so spiritual nature, cannot worship nor voluntarily serve God, have no future and immortal life. The God who cares for a little soulless bird will surely care much more thoughtfully for a thinking, immortal, godlike man.
Then the other reason is, that God is our Father. He is the creator and provider of the birds, but not their Father. Surely a father will do more for his children than for his chickens; a mother will give more thought to her baby than to her canary. Will not our heavenly Father provide more certainly and more tenderly for His children than for His birds? So from the birds we get a lesson of trust. Every little bird sitting on its bough, or singing its sweet song, ought to lead us to renewed confidence in the care of our Father..
Are we to draw the inference that since the birds neither sow nor reap, we should put forth no exertions to provide for our own wants? No: if we did nothing to earn our own bread we should soon starve. God would not feed us as He feeds the birds. He has bestowed upon us powers by which we can make provision for our own wants; He feeds us, not by bringing the bread to us, but by making us able to sow and reap and gather into barns. God nowhere encourages that “trust” which idly sits down and waits to be cared for. Little babies, and sick and infirm people, and any who are incapacitated for exertion, may live as the birds do, and may expect to be cared for. But hearty people, with active brains and strong hands, will fare very poorly if they try to live the birds’ way.
The point of the illustration lies elsewhere. God’s care extends even to birds. There are two reasons, then, why it will more certainly extend to His people. First, they are better than birds. Birds have no souls, do not bear the divine image, have so spiritual nature, cannot worship nor voluntarily serve God, have no future and immortal life. The God who cares for a little soulless bird will surely care much more thoughtfully for a thinking, immortal, godlike man.
Then the other reason is, that God is our Father. He is the creator and provider of the birds, but not their Father. Surely a father will do more for his children than for his chickens; a mother will give more thought to her baby than to her canary. Will not our heavenly Father provide more certainly and more tenderly for His children than for His birds? So from the birds we get a lesson of trust. Every little bird sitting on its bough, or singing its sweet song, ought to lead us to renewed confidence in the care of our Father..
2009-08-19
Anxious Thought
“Therefore I say unto you, Take no thought.” Matthew 6:25
Of course we are to take thought in a true sense. Why were we made with brains if we are not to think with them? It would be as if God bade us not to walk after He had given us feet, or not to talk after giving us tongues. We are to train our minds and to think with them, and think about the future too, laying plans with a long reach into the years before us. It is not forethought that is forbidden, but anxious thought, worry, fear. We shall see as we go on just what we are to do instead of being anxious. At present let us get the simple lesson that we are never to be anxious. This is not a rule with exceptions. It is not a bit of creed that will not work in life. It is a lesson that we are to strive to carry out in all our days, however full they may be of things calculated to distract us.
But why are we to take no thought? The “therefore” helps us to the answer: “Ye cannot serve God and mammon. Therefore take no thought.” So, then, taking thought seems to be serving mammon. We say we are God’s children, and yet when mammon seems in danger of failing us we get anxious. Practically, then we trust mammon more than we trust our Father. We feel safer when mammon’s abundance fills our hands than when mammon threatens to fail and we have only God. That is, we trust God and mammon. Anxiety about the supply of our needs is therefore distrust of our heavenly Father.
If we serve God only, we should not worry though we have not even bread for to-morrow; we should believe in our Father’s love. Money we may lose any day, for “riches make themselves wings; they fly away as an eagle toward heaven;” but we never can lose God. Nothing can rob us of His love, nor rob Him of the abundance He possesses from which to meet our needs. So if we trust God we ought never to be anxious, though we have nothing else.
Of course we are to take thought in a true sense. Why were we made with brains if we are not to think with them? It would be as if God bade us not to walk after He had given us feet, or not to talk after giving us tongues. We are to train our minds and to think with them, and think about the future too, laying plans with a long reach into the years before us. It is not forethought that is forbidden, but anxious thought, worry, fear. We shall see as we go on just what we are to do instead of being anxious. At present let us get the simple lesson that we are never to be anxious. This is not a rule with exceptions. It is not a bit of creed that will not work in life. It is a lesson that we are to strive to carry out in all our days, however full they may be of things calculated to distract us.
But why are we to take no thought? The “therefore” helps us to the answer: “Ye cannot serve God and mammon. Therefore take no thought.” So, then, taking thought seems to be serving mammon. We say we are God’s children, and yet when mammon seems in danger of failing us we get anxious. Practically, then we trust mammon more than we trust our Father. We feel safer when mammon’s abundance fills our hands than when mammon threatens to fail and we have only God. That is, we trust God and mammon. Anxiety about the supply of our needs is therefore distrust of our heavenly Father.
If we serve God only, we should not worry though we have not even bread for to-morrow; we should believe in our Father’s love. Money we may lose any day, for “riches make themselves wings; they fly away as an eagle toward heaven;” but we never can lose God. Nothing can rob us of His love, nor rob Him of the abundance He possesses from which to meet our needs. So if we trust God we ought never to be anxious, though we have nothing else.
2009-08-18
The Love Of Money
“Ye cannot serve God and mammon.” Matthew 6:24
We had better look very carefully into the meaning of these words, remembering that it was our blessed Lord who spoke them. “Mammon” means riches. To “serve” means to be the slave of. Paul loved to call himself the servant or slave of Christ. Now Jesus says here that we cannot be God’s slave and mammon’s slave too. We cannot belong to any two masters at the same time. If we are mammon’s slave, that ends it, we are not God’s. If we belong to God, mammon is not our master.
Think, too, what a degrading thing it is for any one bearing the image of God to be the slave of money. To use the word “serve” in its mildest English sense, no man should ever be the servant of money. Riches are meant to be man’s slave; now think how degrading it would be for any man to become servant or slave to his own slave. A man should be ashamed to call riches his master.
Money is meant to be man’s servant, and so long as he is its perfect master it may be a blessing to him, and an instrument with which he may do great good. But when he gets down on his knees to it and crawls in the dust for its sake, and sells his manhood to get it, it is only a curse to him. Thus it is easy to see why any one who serves God cannot serve mammon. God must have all the heart and must rule in all the life. He will not share His throne with the god of gold.
God’s true servants may have money, and may even be very rich, but they must use their money as a means for honouring God and blessing the world in Christ’s name. They must own the money; the money must not own them. They must carry it in their hands, not in their hearts. This is a very important thing for us to learn. Many Christian people are in danger of forsaking the sweet, blessed service of Christ for the servile, slavish service of mammon.
We had better look very carefully into the meaning of these words, remembering that it was our blessed Lord who spoke them. “Mammon” means riches. To “serve” means to be the slave of. Paul loved to call himself the servant or slave of Christ. Now Jesus says here that we cannot be God’s slave and mammon’s slave too. We cannot belong to any two masters at the same time. If we are mammon’s slave, that ends it, we are not God’s. If we belong to God, mammon is not our master.
Think, too, what a degrading thing it is for any one bearing the image of God to be the slave of money. To use the word “serve” in its mildest English sense, no man should ever be the servant of money. Riches are meant to be man’s slave; now think how degrading it would be for any man to become servant or slave to his own slave. A man should be ashamed to call riches his master.
Money is meant to be man’s servant, and so long as he is its perfect master it may be a blessing to him, and an instrument with which he may do great good. But when he gets down on his knees to it and crawls in the dust for its sake, and sells his manhood to get it, it is only a curse to him. Thus it is easy to see why any one who serves God cannot serve mammon. God must have all the heart and must rule in all the life. He will not share His throne with the god of gold.
God’s true servants may have money, and may even be very rich, but they must use their money as a means for honouring God and blessing the world in Christ’s name. They must own the money; the money must not own them. They must carry it in their hands, not in their hearts. This is a very important thing for us to learn. Many Christian people are in danger of forsaking the sweet, blessed service of Christ for the servile, slavish service of mammon.
2009-08-17
Enduring Temptation
“Lead us not into temptation, but deliver us from evil.” Matthew 6:11
It is impossible to live in this world and escape temptation. In olden times men fled away from active life and from human companionships, hoping thus to evade enticement to evil. But they were not successful; for wherever they went they carried in their own hearts a fountain of corruption, and were thus perpetually exposed to temptation. The only door of escape from all temptation is the door that leads into heaven. We grieve over our friends whom the Lord calls away, the little child in its sweet innocence, the mother in her ripened saintliness, the young man in his pride of strength; but do we ever think that we have far more reason for anxiety, possibly for grief, over those who live and have to battle with sin in this world? Those who have passed inside, in the victorious release of Christian faith, are for ever secure; but those yet in the sore battle are still in peril.
This petition is a prayer that we may never be called needlessly to meet temptation. Sometimes God wants us to be tried, because we can grow strong only through victory. We have a word of Scripture which says: “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life.” Yet we ought never ourselves to seek anyway of life in which we shall have to be exposed to the peril of conflict with sin. Temptation is too terrible an experience, fraught with too much danger, to be sought by us, or ever encountered save when God leads us in the path on which it lies. We must never rush unbidden or unsent into any spiritual danger. There are no promises for presumption. “It is written,” said the Master, “Thou shalt not tempt the Lord thy God.” When God sends us into danger, we are under His protection; when we go where He does not send us, we go unsheltered.
It is impossible to live in this world and escape temptation. In olden times men fled away from active life and from human companionships, hoping thus to evade enticement to evil. But they were not successful; for wherever they went they carried in their own hearts a fountain of corruption, and were thus perpetually exposed to temptation. The only door of escape from all temptation is the door that leads into heaven. We grieve over our friends whom the Lord calls away, the little child in its sweet innocence, the mother in her ripened saintliness, the young man in his pride of strength; but do we ever think that we have far more reason for anxiety, possibly for grief, over those who live and have to battle with sin in this world? Those who have passed inside, in the victorious release of Christian faith, are for ever secure; but those yet in the sore battle are still in peril.
This petition is a prayer that we may never be called needlessly to meet temptation. Sometimes God wants us to be tried, because we can grow strong only through victory. We have a word of Scripture which says: “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life.” Yet we ought never ourselves to seek anyway of life in which we shall have to be exposed to the peril of conflict with sin. Temptation is too terrible an experience, fraught with too much danger, to be sought by us, or ever encountered save when God leads us in the path on which it lies. We must never rush unbidden or unsent into any spiritual danger. There are no promises for presumption. “It is written,” said the Master, “Thou shalt not tempt the Lord thy God.” When God sends us into danger, we are under His protection; when we go where He does not send us, we go unsheltered.
2009-08-16
A Forgiving Spirit
“Forgive us our debts, as we forgive our debtors.” Matthew 6:11
The first part of this petition is not so hard to say. Most people are willing to confess, at least in a general way, that they are debtors to God, that they have sinned. But the second part is harder to repeat. When some one has done us an injury, and we are feeling hard over it, it is not so easy to ask God to forgive us as we forgive. Perhaps we do not forgive at all, but keep the bitter feeling in our heart against our brother. What is it, then, that we ask God to do for us when we pray, “Forgive us as we forgive” ? God has linked blessing and duty together in this petition. If we will not forgive those who have wronged us, it is evident that we have not the spirit of penitence to which God grants remission of sins. If we would enjoy the sweet peace of God in our own breasts, we must keep our minds free from all bitterness and anger and all feelings of unforgiveness.
Forgive us, Lord, because we have forgiven,
Not as we have forgiven, is our prayer,
Earth is so lower far that highest heaven,
Man is not even as the angels are,
And thou to angels art as sun to star;
Measure thy pity not in our poor scale,
But in thine own which weighs eternities.
We do our little part, we strive, we fail,
Our wine of charity has bitter lees;
Our best unselfishness seeks self to please;
Our purest gold with base alloy is dim;
Our fairest fruit hangs tainted on the tree;
Our sweetest songs heard by the seraphim
Would all discordant and unlovely be,
Save for the charity they learn from thee.
But thou canst pour forgiveness with a word,
O‘er countless worlds an all-embracing ray,
Beyond our hopes, our best deserving, Lord,
Forgive us, then, and we in our poor way
Shall catch thy higher meaning as we pray.
The first part of this petition is not so hard to say. Most people are willing to confess, at least in a general way, that they are debtors to God, that they have sinned. But the second part is harder to repeat. When some one has done us an injury, and we are feeling hard over it, it is not so easy to ask God to forgive us as we forgive. Perhaps we do not forgive at all, but keep the bitter feeling in our heart against our brother. What is it, then, that we ask God to do for us when we pray, “Forgive us as we forgive” ? God has linked blessing and duty together in this petition. If we will not forgive those who have wronged us, it is evident that we have not the spirit of penitence to which God grants remission of sins. If we would enjoy the sweet peace of God in our own breasts, we must keep our minds free from all bitterness and anger and all feelings of unforgiveness.
Forgive us, Lord, because we have forgiven,
Not as we have forgiven, is our prayer,
Earth is so lower far that highest heaven,
Man is not even as the angels are,
And thou to angels art as sun to star;
Measure thy pity not in our poor scale,
But in thine own which weighs eternities.
We do our little part, we strive, we fail,
Our wine of charity has bitter lees;
Our best unselfishness seeks self to please;
Our purest gold with base alloy is dim;
Our fairest fruit hangs tainted on the tree;
Our sweetest songs heard by the seraphim
Would all discordant and unlovely be,
Save for the charity they learn from thee.
But thou canst pour forgiveness with a word,
O‘er countless worlds an all-embracing ray,
Beyond our hopes, our best deserving, Lord,
Forgive us, then, and we in our poor way
Shall catch thy higher meaning as we pray.
2009-08-15
Day By Day
“Give us this day our daily bread.” Matthew 6:11
This seems a very small thing to ask — only bread for a day. Why are we not taught to pray for bread enough to last a week, or a month, or a year? For one thing, Jesus wanted to teach us a lesson of continual dependence. He taught us to come each morning with a request simply for the day’s food, that we might never feel we can get along without our Father. Another lesson He wanted to teach us was that the true way to live is by the day. We are not to be anxious even about the supply of to-morrow’s needs. When to-morrow comes it will be right for us to take up its cares. The same great lesson was taught in the way the manna was given — just a day’s portion at a time.
Make a little fence of trust
Around to-day;
Fill the space with loving work,
And therein stay.
Look not through the sheltering bars
Upon to-morrow;
God will help thee bear what comes
Of joy or sorrow.
We should not over look the word “us.” It is pural and bids us send thought beyond our own individual need and remember God’s other children. This should always be a prayer for daily bread for our hungry neighbour as well as for ourself. Then while we thus enjoy our own plenty, we must share with those who have need.
This crust is My body broken for thee,
This water His blood that died on the tree;
The holy Supper is kept, indeed,
In whatso we share with another‘s need,——
Not that which we give, but what we share,——
For the gift without the giver is bare:
Who bestows himself with his alms feeds three——
Himself, his hungering neighbour, and Me.
This seems a very small thing to ask — only bread for a day. Why are we not taught to pray for bread enough to last a week, or a month, or a year? For one thing, Jesus wanted to teach us a lesson of continual dependence. He taught us to come each morning with a request simply for the day’s food, that we might never feel we can get along without our Father. Another lesson He wanted to teach us was that the true way to live is by the day. We are not to be anxious even about the supply of to-morrow’s needs. When to-morrow comes it will be right for us to take up its cares. The same great lesson was taught in the way the manna was given — just a day’s portion at a time.
Make a little fence of trust
Around to-day;
Fill the space with loving work,
And therein stay.
Look not through the sheltering bars
Upon to-morrow;
God will help thee bear what comes
Of joy or sorrow.
We should not over look the word “us.” It is pural and bids us send thought beyond our own individual need and remember God’s other children. This should always be a prayer for daily bread for our hungry neighbour as well as for ourself. Then while we thus enjoy our own plenty, we must share with those who have need.
This crust is My body broken for thee,
This water His blood that died on the tree;
The holy Supper is kept, indeed,
In whatso we share with another‘s need,——
Not that which we give, but what we share,——
For the gift without the giver is bare:
Who bestows himself with his alms feeds three——
Himself, his hungering neighbour, and Me.
2009-08-14
Doing The Will Of God
“Thy will be done in earth, as it is in heaven.” Matthew 6:10
Many people always quote this petition as if it meant only submission to some painful providence. They suppose it refers only to losing friends or money, or being sick or in trouble. but this is only a little part of its meaning. It is for the doing of God’s will, not the suffering of it, that we here pray.
It is a good deal easier to make prayers like this for others than for ourselves. We all think other people ought to do God’s will, and we do not find it a difficult prayer to make that they may do so. But what about ourselves? There is no other person in the world for whose life we are really and finally responsible but ourself. This prayer, then, if we offer it sincerely, is that we may do God’s will as it is done in heaven. We can pray it, therefore, only when we are ready for implicit, unquestioning obedience to the divine will the moment we know what that will is.
Then some times it is a passive doing that is required. God asks of us something that costs pain or sacrifice or earthly loss; when this is true our prayer may cut deeply into our own hearts. It may mean a giving up of some sweet joy, a losing of some precious friend, the sacrifice of some dear possession, the going in some way of thorns and tears. We should learn always to say the prayer, and then to hold our lives close to the line of the divine will, never rebelling nor murmuring, but sweetly doing whatever God gives us to do.
He always wins who sides with God,
To him no chance is lost;
God‘s will is sweetest to him when
It triumphs at his cost.
Ill that He blesses is our good,
And unblest good is ill;
And all is right that seems most wrong,
If it be his sweet will.
Many people always quote this petition as if it meant only submission to some painful providence. They suppose it refers only to losing friends or money, or being sick or in trouble. but this is only a little part of its meaning. It is for the doing of God’s will, not the suffering of it, that we here pray.
It is a good deal easier to make prayers like this for others than for ourselves. We all think other people ought to do God’s will, and we do not find it a difficult prayer to make that they may do so. But what about ourselves? There is no other person in the world for whose life we are really and finally responsible but ourself. This prayer, then, if we offer it sincerely, is that we may do God’s will as it is done in heaven. We can pray it, therefore, only when we are ready for implicit, unquestioning obedience to the divine will the moment we know what that will is.
Then some times it is a passive doing that is required. God asks of us something that costs pain or sacrifice or earthly loss; when this is true our prayer may cut deeply into our own hearts. It may mean a giving up of some sweet joy, a losing of some precious friend, the sacrifice of some dear possession, the going in some way of thorns and tears. We should learn always to say the prayer, and then to hold our lives close to the line of the divine will, never rebelling nor murmuring, but sweetly doing whatever God gives us to do.
He always wins who sides with God,
To him no chance is lost;
God‘s will is sweetest to him when
It triumphs at his cost.
Ill that He blesses is our good,
And unblest good is ill;
And all is right that seems most wrong,
If it be his sweet will.
2009-08-13
Heaven Brought To Us
“The kingdom come.” Matthew 6:10
This is a very comprehensive prayer. It pleads for the extension of God‘s spiritual realm in this world — His power over men’s hearts and lives, the subjugation of earth’s kingdoms to His sway. It is a prayer that men may be better — that they may put away their sins and amend their lives; that they may take Christ as their king, and yield every thought and desire to Him. It is not a longing to be lifted away to heaven, but a craving that heaven may be brought to us, into our hearts and lives.
We are in danger of thinking too much of other people and the coming of God‘s kingdom into other hearts and lives as we offer his prayer. The little piece of world for which we are first responsible is that which lies within our own hearts and lives. While then we pray “Thy kingdom come,” we should look within ourselves to see if we have submitted to the reign of Christ.
Thy kingdom here?
Lord, can it be?
Searching and seeking everywhere
For many a year,
“Thy kingdom come” has been my prayer;
Was that dear kingdom all the while so near?
Was I the bar
Which shut me out
From the full joyance which they taste
Whose spirits are
Within thy Paradise embraced—
Thy blessed Paradise, which seemed so far?
Let me not sit
Another hour
Idly awaiting what is mine to win,
Blinded in wit.
Lord Jesus, rend these walls of self and sin;
Beat down the gate, that I may enter in.
This is a very comprehensive prayer. It pleads for the extension of God‘s spiritual realm in this world — His power over men’s hearts and lives, the subjugation of earth’s kingdoms to His sway. It is a prayer that men may be better — that they may put away their sins and amend their lives; that they may take Christ as their king, and yield every thought and desire to Him. It is not a longing to be lifted away to heaven, but a craving that heaven may be brought to us, into our hearts and lives.
We are in danger of thinking too much of other people and the coming of God‘s kingdom into other hearts and lives as we offer his prayer. The little piece of world for which we are first responsible is that which lies within our own hearts and lives. While then we pray “Thy kingdom come,” we should look within ourselves to see if we have submitted to the reign of Christ.
Thy kingdom here?
Lord, can it be?
Searching and seeking everywhere
For many a year,
“Thy kingdom come” has been my prayer;
Was that dear kingdom all the while so near?
Was I the bar
Which shut me out
From the full joyance which they taste
Whose spirits are
Within thy Paradise embraced—
Thy blessed Paradise, which seemed so far?
Let me not sit
Another hour
Idly awaiting what is mine to win,
Blinded in wit.
Lord Jesus, rend these walls of self and sin;
Beat down the gate, that I may enter in.
2009-08-12
Glorifying God
“Hallowed be thy name.”
Matthew 6:9
While the name “Our Father” over the gate of prayer assures us of loving welcome and of all tenderness, thoughtfulness, and care, the words “which art in heaven” remind us of the surpassing glory and majesty of God. We should not lessen the force of “hallowed be thy name.” We should not rush into His presence as we do into the presence of an earthly parent. We should remember His infinite greatness and holiness, and should come always with reverence. His is a name to be “hallowed.” “Holy and reverend is his name.”
Of this, this petition reminds us. It checks the flow of our thoughts and feelings, and bids us approach God with a suitable sense of our unworthiness and of His holiness. It bids us be reverent though bold.
The Prayer found here in Matthew’s Gospel is a prayer for the glorifying of God in this world. When we pray it we must be sure that we do our part in making His name hallowed. We can do this by our own reverent use of that holy name. Good Christian people sometimes grow very careless in speaking of God. They become so accustomed to using His name in prayer and speech that they utter it as lightly as if it were the name of some familiar friend. I have seen a miner with black grimy hand, pluck a pure flower from the stem, and it seemed a profanation. But what shall we say of our own taking on our sin defiled lips the holy and awful name of God? We ought to learn to hallow that blessed name in our speech.
Then we should hallow it in our lives. We are God‘s children, and we bear His name. How may a child honour a parent’s name? Only by a life worthy of a parent. We must take heed, therefore, that in every act of ours, in our behaviour, in our whole character and influence, we live so that all who see us shall see in us something of the beauty of God. It would be a sad thing, indeed, if we gave people a wrong idea of God or of the religion of Jesus Christ.
Matthew 6:9
While the name “Our Father” over the gate of prayer assures us of loving welcome and of all tenderness, thoughtfulness, and care, the words “which art in heaven” remind us of the surpassing glory and majesty of God. We should not lessen the force of “hallowed be thy name.” We should not rush into His presence as we do into the presence of an earthly parent. We should remember His infinite greatness and holiness, and should come always with reverence. His is a name to be “hallowed.” “Holy and reverend is his name.”
Of this, this petition reminds us. It checks the flow of our thoughts and feelings, and bids us approach God with a suitable sense of our unworthiness and of His holiness. It bids us be reverent though bold.
The Prayer found here in Matthew’s Gospel is a prayer for the glorifying of God in this world. When we pray it we must be sure that we do our part in making His name hallowed. We can do this by our own reverent use of that holy name. Good Christian people sometimes grow very careless in speaking of God. They become so accustomed to using His name in prayer and speech that they utter it as lightly as if it were the name of some familiar friend. I have seen a miner with black grimy hand, pluck a pure flower from the stem, and it seemed a profanation. But what shall we say of our own taking on our sin defiled lips the holy and awful name of God? We ought to learn to hallow that blessed name in our speech.
Then we should hallow it in our lives. We are God‘s children, and we bear His name. How may a child honour a parent’s name? Only by a life worthy of a parent. We must take heed, therefore, that in every act of ours, in our behaviour, in our whole character and influence, we live so that all who see us shall see in us something of the beauty of God. It would be a sad thing, indeed, if we gave people a wrong idea of God or of the religion of Jesus Christ.
2009-08-11
Our Father
“Our Father which art in heaven.”
Matthew 6:9
This is the golden gate of the temple of prayer.
When our Lord taught His disciples how to pray, it was thus He said they should begin. They were not to come to infinite power, or to unknowable mystery, or to inaccessible light, but to fatherhood. This precious name at the gateway makes the approach easy.
The name assures us of love and care. Does a true parent have care for a child? Much more does our Father in heaven care for His children on the earth. He cares even for the birds, seeing that they get their daily food. He cares for the flowers, weaving for them with threads of light the lovely robes they wear. He surely cares more for His children. So the precious name assures us that we shall never be neglected nor overlooked in this great world.
It gives us assurance also of unhindered access to the Divine presence. The children of a great king are not kept waiting at their father’s door as strangers are. God‘s children have perfect liberty in His presence. They can never come at an untimely hour. He is never too busy to see them and to listen to their words of love and prayer. In the midst of the affairs of the vast universe He thinks of His humblest child in this great world, and amid all its confusion and noise hears and recognizes the faintest cry that rises from the lips of the least and lowliest of His little ones.
This name interprets also for us the grace and mercy of our God. We are always conscious of sin. How, then, can we gain access to a holy God? Ah! He is our Father. We know that even an earthly father does not shut the door on his erring child. The candle is left burning in the window through the long dark nights, that the wanderer out in the blackness and longing to return, seeing the bright beams may be assured of love and a waiting welcome. Infinitely more gracious is our Father in heaven.
Matthew 6:9
This is the golden gate of the temple of prayer.
When our Lord taught His disciples how to pray, it was thus He said they should begin. They were not to come to infinite power, or to unknowable mystery, or to inaccessible light, but to fatherhood. This precious name at the gateway makes the approach easy.
The name assures us of love and care. Does a true parent have care for a child? Much more does our Father in heaven care for His children on the earth. He cares even for the birds, seeing that they get their daily food. He cares for the flowers, weaving for them with threads of light the lovely robes they wear. He surely cares more for His children. So the precious name assures us that we shall never be neglected nor overlooked in this great world.
It gives us assurance also of unhindered access to the Divine presence. The children of a great king are not kept waiting at their father’s door as strangers are. God‘s children have perfect liberty in His presence. They can never come at an untimely hour. He is never too busy to see them and to listen to their words of love and prayer. In the midst of the affairs of the vast universe He thinks of His humblest child in this great world, and amid all its confusion and noise hears and recognizes the faintest cry that rises from the lips of the least and lowliest of His little ones.
This name interprets also for us the grace and mercy of our God. We are always conscious of sin. How, then, can we gain access to a holy God? Ah! He is our Father. We know that even an earthly father does not shut the door on his erring child. The candle is left burning in the window through the long dark nights, that the wanderer out in the blackness and longing to return, seeing the bright beams may be assured of love and a waiting welcome. Infinitely more gracious is our Father in heaven.
2009-08-10
Secret Prayer
“When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.” Matthew 6:6
One of the most important things we ever do in this world is to pray. No business transacted anywhere so deeply touches the interests of out lives. We ought therefore to learn to pray aright, so as to be sure of answer. We ought to be eager to get every smallest fragment of instruction about prayer.
In our word for to-day we have one of our Lord’s plainest and most significant instructions about the manner and the nature of prayer. He is speaking, not of public prayer, as when the minister leads the congregation, but of personal prayer, when the child of God wants to talk to his Father of his own affairs, and lay at His feet his own individual burdens. We should seek to be alone in all such praying. Other presences about us disturb our thoughts and restrict our freedom. So we are to “enter into our closet” and “shut the door.”
This shutting of the door is significant in several ways. It shuts the world out. It secures us against interruption. It ought to shut out worldly thoughts and cares and distractions, as well as worldly presences. Wandering in prayer is usually one of our sorest troubles.
Then it shuts us in, and this also is important and significant. It shuts us in alone with God. No eye but His sees us as we bow in the secrecy. No ear but His hears us as we pour out our heart’s feelings and desires. Thus we are helped to realize that with God alone have we to do, that He alone can help us.
So we are shut up alone with God, so also are we shut up to God. There is precious comfort in the assurance that when we thus pray we are not talking into the air. There is an ear to hear, though we can see no presence, and it is the ear of our Father. This assures us of loving regard in heaven, also of prompt and gracious answer.
One of the most important things we ever do in this world is to pray. No business transacted anywhere so deeply touches the interests of out lives. We ought therefore to learn to pray aright, so as to be sure of answer. We ought to be eager to get every smallest fragment of instruction about prayer.
In our word for to-day we have one of our Lord’s plainest and most significant instructions about the manner and the nature of prayer. He is speaking, not of public prayer, as when the minister leads the congregation, but of personal prayer, when the child of God wants to talk to his Father of his own affairs, and lay at His feet his own individual burdens. We should seek to be alone in all such praying. Other presences about us disturb our thoughts and restrict our freedom. So we are to “enter into our closet” and “shut the door.”
This shutting of the door is significant in several ways. It shuts the world out. It secures us against interruption. It ought to shut out worldly thoughts and cares and distractions, as well as worldly presences. Wandering in prayer is usually one of our sorest troubles.
Then it shuts us in, and this also is important and significant. It shuts us in alone with God. No eye but His sees us as we bow in the secrecy. No ear but His hears us as we pour out our heart’s feelings and desires. Thus we are helped to realize that with God alone have we to do, that He alone can help us.
So we are shut up alone with God, so also are we shut up to God. There is precious comfort in the assurance that when we thus pray we are not talking into the air. There is an ear to hear, though we can see no presence, and it is the ear of our Father. This assures us of loving regard in heaven, also of prompt and gracious answer.
2009-08-09
Mark 16:20
The Lord working with them - Mark 16:20
This was the secret of the successes of the early Church. Theirs was the simple commission to preach; but wherever they did so, the Lord confirmed their word with signs following. In Jerusalem, Samaria, Antioch, Rome, and to the uttermost end of the world, wherever these simple men stood up and made their proclamation, their invisible Lord was present, and His Spirit bore witness.
Nothing less than this will account for the marvellous successes of those early preachers. He who sat at the right hand of God in the attitude of majestic rest was always beside them in the intensity of the most untiring work. What was done by them on earth was wrought by Himself. His right hand and His holy arm got Him the victory.
This blessed partnership has never been repealed. Jesus has never withdrawn from the compact; and if we could only dare to count and reckon on Him, we would find that He was cooperating in church, and Sunday-school, and mission-station. There are a few rules to be observed, however, before we can count upon Him thus:
(1) We must be clean in heart and life. He cannot identify Himself with those who are consciously delinquent.
(2) We must not seek our own glory, but God's, and the pure blessing of men.
(3) We must use the Word of God as our sword, our lever, our balm, our cordial, our charm.
(4) We must be in loving harmony with those who name His name, as He cannot countenance seclusion or uncharitable feeling.
(5) We must by faith claim and reckon upon Him - speaking to Him as to the message before it is delivered, relying on Him during its delivery, and conferring with Him about its effect. Not anxious or elated, but at rest.
This was the secret of the successes of the early Church. Theirs was the simple commission to preach; but wherever they did so, the Lord confirmed their word with signs following. In Jerusalem, Samaria, Antioch, Rome, and to the uttermost end of the world, wherever these simple men stood up and made their proclamation, their invisible Lord was present, and His Spirit bore witness.
Nothing less than this will account for the marvellous successes of those early preachers. He who sat at the right hand of God in the attitude of majestic rest was always beside them in the intensity of the most untiring work. What was done by them on earth was wrought by Himself. His right hand and His holy arm got Him the victory.
This blessed partnership has never been repealed. Jesus has never withdrawn from the compact; and if we could only dare to count and reckon on Him, we would find that He was cooperating in church, and Sunday-school, and mission-station. There are a few rules to be observed, however, before we can count upon Him thus:
(1) We must be clean in heart and life. He cannot identify Himself with those who are consciously delinquent.
(2) We must not seek our own glory, but God's, and the pure blessing of men.
(3) We must use the Word of God as our sword, our lever, our balm, our cordial, our charm.
(4) We must be in loving harmony with those who name His name, as He cannot countenance seclusion or uncharitable feeling.
(5) We must by faith claim and reckon upon Him - speaking to Him as to the message before it is delivered, relying on Him during its delivery, and conferring with Him about its effect. Not anxious or elated, but at rest.
2009-08-08
Mark 15:34
My God, my God, why hast thou forsaken me? - Mark 15:34
This was the darkest hour of the Saviour's human life. Lover and friend stood away from Him; and those for whom His blood was being shed covered Him with contumely and abuse. Let us consider:
His quotation of Scripture. - He is quoting the first verse of Psalm 22, which is truly known as the Psalm of the Cross. It may be that He recited to Himself that wonderful elegy, in which David was to anticipate so minutely the sufferings of his Lord. What meaning there was for those dying lips in Psa 22:7 : "All they that see Me laugh Me to scorn "; in Psa 22:13 : "They gape upon Me"; in Psa 22:14 : "All My bones are out of joint"; in Psa 22:17 : "I may tell all My bones"; or in Psa 22:18 : "They part My garments and cast lots." What sacred feet trod those well-worn steps!
His vicarious sufferings. - There is no possible way of understanding, or interpreting, these words, except by believing that He was suffering for sins not His own; that He was being made sin for us; that He was bearing away the sin of the world. It is not for a moment conceivable that the Father could have ever seemed to forsake His well-beloved Son, unless He had stood as the Representative of a guilty race, and during those hours of midday midnight had become the propitiation for the sins of the world.
His perfect example of the way of Faith. - In doing the Father's will, He yielded up His life even to the death of the cross. But amid it all He said, "My God, My God." He still held to the Father with His two hands. And His faith conquered. The clouds broke; the clear heaven appeared; He died with a serene faith. "My God" was exchanged for "Father, into Thy hands."
This was the darkest hour of the Saviour's human life. Lover and friend stood away from Him; and those for whom His blood was being shed covered Him with contumely and abuse. Let us consider:
His quotation of Scripture. - He is quoting the first verse of Psalm 22, which is truly known as the Psalm of the Cross. It may be that He recited to Himself that wonderful elegy, in which David was to anticipate so minutely the sufferings of his Lord. What meaning there was for those dying lips in Psa 22:7 : "All they that see Me laugh Me to scorn "; in Psa 22:13 : "They gape upon Me"; in Psa 22:14 : "All My bones are out of joint"; in Psa 22:17 : "I may tell all My bones"; or in Psa 22:18 : "They part My garments and cast lots." What sacred feet trod those well-worn steps!
His vicarious sufferings. - There is no possible way of understanding, or interpreting, these words, except by believing that He was suffering for sins not His own; that He was being made sin for us; that He was bearing away the sin of the world. It is not for a moment conceivable that the Father could have ever seemed to forsake His well-beloved Son, unless He had stood as the Representative of a guilty race, and during those hours of midday midnight had become the propitiation for the sins of the world.
His perfect example of the way of Faith. - In doing the Father's will, He yielded up His life even to the death of the cross. But amid it all He said, "My God, My God." He still held to the Father with His two hands. And His faith conquered. The clouds broke; the clear heaven appeared; He died with a serene faith. "My God" was exchanged for "Father, into Thy hands."
2009-08-07
Mark 14:6
But Jesus said, let her alone - Mark 14:6
The lovers of Jesus are often misunderstood. Those who judge only by a utilitarian standard refuse to acknowledge the worth of their deeds. You might as well despise the electric light because it makes no register on a gas-meter. But when the voices of criticism and jealousy are highest, Jesus steps in and casts the shield of His love around the trembling, disconcerted soul, saying, Let him alone. So He speaks still:
To Satan. - The adversary stands near to resist and tempt. As Judas criticised Mary, so the Evil One seems at times to pour a perpetual stream of chilling criticism on all we say and do; or he meets us at every turn with some evil suggestion. But Jesus is on the watch, and He will not allow us to be tempted beyond what we are able to bear; but when heart and flesh fail, He will step in and say, Let him (or her) alone.
To sorrow. - We must pass through the fire, and be subjected to the lapidary's wheel; we must drink of His cup, and be baptized with His baptism; we must bear our cross after Him. But He is always on the alert. And whenever the feeble flesh is at an end of its power of endurance, He will step in and say, Let be - it is enough.
To human unkindness. - Some of us are called to suffer most from our fellows; our foes belong to our own household; our brother Cain hates us. It is hard to bear. To have one's motives misunderstood and maligned; to lose one's good name; to be an outcast - all this is hard. But God has planted a hedge about us, and none may pass through it, except He permit. Even Satan recognizes this, as we learn from the Book of Job,
The lovers of Jesus are often misunderstood. Those who judge only by a utilitarian standard refuse to acknowledge the worth of their deeds. You might as well despise the electric light because it makes no register on a gas-meter. But when the voices of criticism and jealousy are highest, Jesus steps in and casts the shield of His love around the trembling, disconcerted soul, saying, Let him alone. So He speaks still:
To Satan. - The adversary stands near to resist and tempt. As Judas criticised Mary, so the Evil One seems at times to pour a perpetual stream of chilling criticism on all we say and do; or he meets us at every turn with some evil suggestion. But Jesus is on the watch, and He will not allow us to be tempted beyond what we are able to bear; but when heart and flesh fail, He will step in and say, Let him (or her) alone.
To sorrow. - We must pass through the fire, and be subjected to the lapidary's wheel; we must drink of His cup, and be baptized with His baptism; we must bear our cross after Him. But He is always on the alert. And whenever the feeble flesh is at an end of its power of endurance, He will step in and say, Let be - it is enough.
To human unkindness. - Some of us are called to suffer most from our fellows; our foes belong to our own household; our brother Cain hates us. It is hard to bear. To have one's motives misunderstood and maligned; to lose one's good name; to be an outcast - all this is hard. But God has planted a hedge about us, and none may pass through it, except He permit. Even Satan recognizes this, as we learn from the Book of Job,
2009-08-06
Mark 13:35
Ye know not when the master of the house cometh - Mark 13:35
No, we know not. It is better that we should not know. But He must be very near. Even has passed; the beams of His presence had just died off the world, and the after-glow was still lingering in the ministry of the apostles in the early Church. Midnight has passed; it reached its deepest darkness in the middle ages, when only a few holy souls shone like stars in the surrounding gloom. Cock-craw has passed; Wickliffe and Luther, and others, heralded the morning. And now the morning is upon us; nay, it is shining more and more unto the perfect day. He must be near, even at the doors. Be ready, O virgin souls, to go forth to meet Him!
But may not these words be interpreted in yet another way? Jesus comes to us in the evening twilight, when the joy of our life seems slowly waning. He comes to us in the deep night of depression, bereavement, and anguish. He comes to us in the hope and expectancy of each new dawn, when we gird ourselves to fresh toils and endeavors. He comes to us in the morning, and satisfies us with His mercy, that we may rejoice and be glad all the day. Only let us watch for His coming, with ears attent to His lightest footfall, His softest whisper. Then, when He shows Himself through the lattice, or softly whispers, "Come away," we shall arise and go forth with Him to the beds of lilies and the gardens of myrrh.
Are we quite sure that we belong to His house? "Whose house are we," says the writer of the Epistle to the Hebrews. But there are conditions: we must be born into it by regeneration; we must walk as becometh saints; we must hold the beginning of our confidence steadfast to the end. Christ is Lord over this house, and His will is law (Heb 3:1-9).
No, we know not. It is better that we should not know. But He must be very near. Even has passed; the beams of His presence had just died off the world, and the after-glow was still lingering in the ministry of the apostles in the early Church. Midnight has passed; it reached its deepest darkness in the middle ages, when only a few holy souls shone like stars in the surrounding gloom. Cock-craw has passed; Wickliffe and Luther, and others, heralded the morning. And now the morning is upon us; nay, it is shining more and more unto the perfect day. He must be near, even at the doors. Be ready, O virgin souls, to go forth to meet Him!
But may not these words be interpreted in yet another way? Jesus comes to us in the evening twilight, when the joy of our life seems slowly waning. He comes to us in the deep night of depression, bereavement, and anguish. He comes to us in the hope and expectancy of each new dawn, when we gird ourselves to fresh toils and endeavors. He comes to us in the morning, and satisfies us with His mercy, that we may rejoice and be glad all the day. Only let us watch for His coming, with ears attent to His lightest footfall, His softest whisper. Then, when He shows Himself through the lattice, or softly whispers, "Come away," we shall arise and go forth with Him to the beds of lilies and the gardens of myrrh.
Are we quite sure that we belong to His house? "Whose house are we," says the writer of the Epistle to the Hebrews. But there are conditions: we must be born into it by regeneration; we must walk as becometh saints; we must hold the beginning of our confidence steadfast to the end. Christ is Lord over this house, and His will is law (Heb 3:1-9).
2009-08-05
Mark 12:27
He is not the God of the dead, but of the living - Mark 12:27
Since God spoke of Himself as the God of the patriarchs, centuries after they had been borne to their graves, it stood to reason that they were yet living; and on this ground our Lord met the allegation that there is no life beyond death.
Death is not a state or condition, but an act. We speak of the dead; but in point of fact there are none such. We should speak of those who have died. They were living up to the moment of death; but they were living quite as much afterward. Death is like birth, an act, a transition, a passage into a freer life. Never think of a death as a state, but as resembling a bridge which, for a moment, casts its shadow on the express train, which flashes beneath, but does not stay.
All our dear ones are living. - As vividly, as keenly, as intensely as ever: with all the love and faith and intelligence with which we were wont to associate their beloved personality. It may be that they think of us as only half alive, compared with their own intense and vivid experience of the life which draws its breath from the manifested presence of God. Oh, do not fear that they will cease to recognize, know, or love you! Always it remains true, "Without us they cannot be made perfect."
Those who live on either side of death may meet in God. - Those who are present in the body, and those who are absent from it, meet in proportion as they approach God. When we come near Him in thought, and prayer, and love, we are come to the spirits of the just made perfect. God is the glorious centre of all the lines that radiate into all worlds. "Ye are come to God, the Judge of all . . . and to the spirits of the just made perfect."
Since God spoke of Himself as the God of the patriarchs, centuries after they had been borne to their graves, it stood to reason that they were yet living; and on this ground our Lord met the allegation that there is no life beyond death.
Death is not a state or condition, but an act. We speak of the dead; but in point of fact there are none such. We should speak of those who have died. They were living up to the moment of death; but they were living quite as much afterward. Death is like birth, an act, a transition, a passage into a freer life. Never think of a death as a state, but as resembling a bridge which, for a moment, casts its shadow on the express train, which flashes beneath, but does not stay.
All our dear ones are living. - As vividly, as keenly, as intensely as ever: with all the love and faith and intelligence with which we were wont to associate their beloved personality. It may be that they think of us as only half alive, compared with their own intense and vivid experience of the life which draws its breath from the manifested presence of God. Oh, do not fear that they will cease to recognize, know, or love you! Always it remains true, "Without us they cannot be made perfect."
Those who live on either side of death may meet in God. - Those who are present in the body, and those who are absent from it, meet in proportion as they approach God. When we come near Him in thought, and prayer, and love, we are come to the spirits of the just made perfect. God is the glorious centre of all the lines that radiate into all worlds. "Ye are come to God, the Judge of all . . . and to the spirits of the just made perfect."
2009-08-04
Mark 11:22
Jesus answering saith unto them, have faith in God - Mark 11:22
The margin of the R. V. suggests that this command might be rendered, Have the faith of God. As long as I live I shall remember this text in connection with my first meeting with Hudson Taylor. He was to preach for me on a Sunday morning, now years ago, and gave out this as his text. But he said that he had always interpreted it as dealing rather with God's faith to us than ours to Him; so that it ran thus: Reckon an God's faithfulness.
1. We must be sure that we are on God's plan. - There is a prepared path for us, along which God has stored up all necessary supplies. But if we want those supplies, we must find and follow it. Along the track which He has marked out between this and Home, our Father has erected cairns full of provisions; but we must let His route prevail over our own notions and wishes, if we are to enjoy His preparations.
2. We must be prepared to wait on Him. - For these things He will be inquired of. Though He knows what we need, He expects our humble request, that we may be perpetually reminded of our entire dependence on Him. He sometimes appears to tarry to draw out our faith and prayer. But He will never utterly fail.
3. We must walk worthily of Him. - God shows Himself strong only on behalf of those whose heart is perfect toward Him. By His enabling grace we must put away the old manner of life, and be renewed in the spirit of our mind, that we may be such whom the great God shall delight to honor. Let such trust Him to the hilt; they will find Him faithful. He will never put us into positions of peril and responsibility, and leave us to take our chance.
The margin of the R. V. suggests that this command might be rendered, Have the faith of God. As long as I live I shall remember this text in connection with my first meeting with Hudson Taylor. He was to preach for me on a Sunday morning, now years ago, and gave out this as his text. But he said that he had always interpreted it as dealing rather with God's faith to us than ours to Him; so that it ran thus: Reckon an God's faithfulness.
1. We must be sure that we are on God's plan. - There is a prepared path for us, along which God has stored up all necessary supplies. But if we want those supplies, we must find and follow it. Along the track which He has marked out between this and Home, our Father has erected cairns full of provisions; but we must let His route prevail over our own notions and wishes, if we are to enjoy His preparations.
2. We must be prepared to wait on Him. - For these things He will be inquired of. Though He knows what we need, He expects our humble request, that we may be perpetually reminded of our entire dependence on Him. He sometimes appears to tarry to draw out our faith and prayer. But He will never utterly fail.
3. We must walk worthily of Him. - God shows Himself strong only on behalf of those whose heart is perfect toward Him. By His enabling grace we must put away the old manner of life, and be renewed in the spirit of our mind, that we may be such whom the great God shall delight to honor. Let such trust Him to the hilt; they will find Him faithful. He will never put us into positions of peril and responsibility, and leave us to take our chance.
2009-08-03
Mark 10:32
And Jesus was going before them - Mark 10:32
The radiant vision of the Transfiguration was deliberately forsaken, as the Lord took the way of the cross, going to Jerusalem to die. The shadow of His awful exodus had already fallen upon the little group. Behold that resolute figure - the wan face lit up with the fire of an invincible resolve-going in front, climbing the difficult ascent. The apostles cannot keep step with His eager steps, and they fear as an instinctive dread of coming events casts its chilling mantle around them. There was something in their Master they could not understand.
Such moments come to all lives, when Jesus leads us to the cross. How often He asks for a deeper consecration; a more complete crossing of natural inclination for the sake of His Gospel; an intenser purpose. At His bidding we must tear ourselves away from ambitions which had fascinated, and dreams which had allured. We must no longer live on the lower level, however pleasant to flesh and blood, but gird ourselves to go up to Jerusalem.
At such moments He always goes before us. We may not see Him until we begin to follow in the direction of His voice; but so soon as we set ourselves to obey, we become aware of His prevenient grace. He is just in front. He never puts forth His own sheep without going before them. He never asks us to tread a path which has not been trodden by His footsteps. Happy are they who follow Him!
In the first effort to follow Jesus, there may be amazement and not a little fear. The unaccustomed path, the strange look on His face, the shadow of the cross - all dissuade us. But as He dilates on the joy set before Him and us, we learn to think lightly of the difficulties in comparison with the goal.
The radiant vision of the Transfiguration was deliberately forsaken, as the Lord took the way of the cross, going to Jerusalem to die. The shadow of His awful exodus had already fallen upon the little group. Behold that resolute figure - the wan face lit up with the fire of an invincible resolve-going in front, climbing the difficult ascent. The apostles cannot keep step with His eager steps, and they fear as an instinctive dread of coming events casts its chilling mantle around them. There was something in their Master they could not understand.
Such moments come to all lives, when Jesus leads us to the cross. How often He asks for a deeper consecration; a more complete crossing of natural inclination for the sake of His Gospel; an intenser purpose. At His bidding we must tear ourselves away from ambitions which had fascinated, and dreams which had allured. We must no longer live on the lower level, however pleasant to flesh and blood, but gird ourselves to go up to Jerusalem.
At such moments He always goes before us. We may not see Him until we begin to follow in the direction of His voice; but so soon as we set ourselves to obey, we become aware of His prevenient grace. He is just in front. He never puts forth His own sheep without going before them. He never asks us to tread a path which has not been trodden by His footsteps. Happy are they who follow Him!
In the first effort to follow Jesus, there may be amazement and not a little fear. The unaccustomed path, the strange look on His face, the shadow of the cross - all dissuade us. But as He dilates on the joy set before Him and us, we learn to think lightly of the difficulties in comparison with the goal.
2009-08-02
Mark 9:22-23
If thou canst…and Jesus said unto him, if thou canst! - Mark 9:22-23
Yes, there was an if in this sad case. But the father put it in the wrong place. He put it against Christ's power, "If Thou canst do anything." But it was really on the side of his own ability to believe. If only he believed, all else would be easily possible. Even though his faith were small, it would suffice; the tiniest seed can appropriate the chemical products of the soil, and transmute them into digestible products; the narrowest channel will suffice for the passage of the waters of the whole ocean if you give time enough. Let us not worry about the greatness or smallness of our faith; the main point is as to whether it is directed toward the living Saviour.
There are many issues to which these words may be applied. If Jesus can save me from the power of sin! No; if thou canst believe, He can. If Jesus can deliver out of a mesh of temptation and perplexity! No; if thou canst believe, He will. If Jesus can revive His work mightily to the upbuilding of His Church and the ingathering of the lost! No; if thou canst believe for it.
Dost thou want that faith? It may be had thus. Look away from difficulty and temptation to Jesus; consider Him; feed thy faith on its native food of promise; familiarize thyself with fellowship with the promises; study what He has done for others: thus thou wilt believe. For every thought of thy little faith take ten thoughts of His faithfulness.
"All things are possible to God,
To Christ the power of God in man;
To me, when I am all subdued,
When I in Christ am formed again,
And witness from my sins set free,
All things are possible to me."
Yes, there was an if in this sad case. But the father put it in the wrong place. He put it against Christ's power, "If Thou canst do anything." But it was really on the side of his own ability to believe. If only he believed, all else would be easily possible. Even though his faith were small, it would suffice; the tiniest seed can appropriate the chemical products of the soil, and transmute them into digestible products; the narrowest channel will suffice for the passage of the waters of the whole ocean if you give time enough. Let us not worry about the greatness or smallness of our faith; the main point is as to whether it is directed toward the living Saviour.
There are many issues to which these words may be applied. If Jesus can save me from the power of sin! No; if thou canst believe, He can. If Jesus can deliver out of a mesh of temptation and perplexity! No; if thou canst believe, He will. If Jesus can revive His work mightily to the upbuilding of His Church and the ingathering of the lost! No; if thou canst believe for it.
Dost thou want that faith? It may be had thus. Look away from difficulty and temptation to Jesus; consider Him; feed thy faith on its native food of promise; familiarize thyself with fellowship with the promises; study what He has done for others: thus thou wilt believe. For every thought of thy little faith take ten thoughts of His faithfulness.
"All things are possible to God,
To Christ the power of God in man;
To me, when I am all subdued,
When I in Christ am formed again,
And witness from my sins set free,
All things are possible to me."
2009-08-01
Mark 8:12
He sighed deeply in his spirit - Mark 8:12
This Evangelist twice over calls attention to the Lord's sighs - in Mark 7:34, and here. A sigh is one of the most touching and significant tokens of excessive grief! When Nature is too deeply overwrought to remember her necessary inspirations, and has to compensate for their omission by one deep-drawn breath, we sigh, we sigh deeply in our spirit.
Looking up to heaven, He sighed. - As the deaf mute stood before Him - an image of all the closed hearts around Him; of all the inarticulate unexpressed desires; of all the sin and sorrow of mankind - the sensitive heart of Jesus responded with a deep-drawn sigh. But there was simultaneously a heavenward look, which mingled infinite hope in it. If the sigh spoke of His tender sympathy, the look declared His close union with God, by virtue of which He was competent to meet the direst need. Whenever you sigh, look up to heaven. Heaven's light turns tears to jewels!
He sighed deeply. - The obdurate and impenetrable hardness of the Pharisees; their willful misinterpretation of His words and mission; their pride and bigotry - wrung the Lord's heart with bitterness. He turned sorrowfully away. There was no possibility of furnishing help, since on their side there was no desire for it, or belief in Him. Perhaps such sighs still break from His heart, as He views mankind; but through them He is doing His best to bring about the time when all sorrow and sighing shall flee away forever.
The Son of God, in doing good, would look to heaven and sigh; but His sighs were followed by the touch and word of power. Let us not be content with the sigh of sympathy and regret.
This Evangelist twice over calls attention to the Lord's sighs - in Mark 7:34, and here. A sigh is one of the most touching and significant tokens of excessive grief! When Nature is too deeply overwrought to remember her necessary inspirations, and has to compensate for their omission by one deep-drawn breath, we sigh, we sigh deeply in our spirit.
Looking up to heaven, He sighed. - As the deaf mute stood before Him - an image of all the closed hearts around Him; of all the inarticulate unexpressed desires; of all the sin and sorrow of mankind - the sensitive heart of Jesus responded with a deep-drawn sigh. But there was simultaneously a heavenward look, which mingled infinite hope in it. If the sigh spoke of His tender sympathy, the look declared His close union with God, by virtue of which He was competent to meet the direst need. Whenever you sigh, look up to heaven. Heaven's light turns tears to jewels!
He sighed deeply. - The obdurate and impenetrable hardness of the Pharisees; their willful misinterpretation of His words and mission; their pride and bigotry - wrung the Lord's heart with bitterness. He turned sorrowfully away. There was no possibility of furnishing help, since on their side there was no desire for it, or belief in Him. Perhaps such sighs still break from His heart, as He views mankind; but through them He is doing His best to bring about the time when all sorrow and sighing shall flee away forever.
The Son of God, in doing good, would look to heaven and sigh; but His sighs were followed by the touch and word of power. Let us not be content with the sigh of sympathy and regret.
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