A MONTHLY READING OF
INSIGHTS FROM RENOWNED CHRISTIANS
MARCH
Day 1
CAIN AND ABEL
THE TWO WAYS AND THE TWO RACESAlfred Edersheim
What is of scriptural importance in the history of these two youths is summed up in the statement that "Abel was a keeper of sheep, but Cain was a tiller of the ground." We next meet them, each bringing an offering unto Jehovah; Cain "of the fruit of the ground," and Abel "of the firstlings of his flock, and of the fat thereof." Jehovah "had respect unto Abel and his offering," probably marking his acceptance by some outward and visible manifestation, "but Cain and his offering he had not respect." Instead of inquiring into the reason of his rejection and trying to have it removed, Cain now gave way to feelings of anger and jealousy. In his mercy, God indeed brought before him his sin, warned him of its danger, and pointed out the way of escape. But Cain had chosen his course.
Now there are some lessons quite on the surface of this narrative. We mark the difference in the sacrifice of the two brothers. The offering of Cain is described merely in general terms while Abel's is said to be "of the firstlings of his flock"--the first being in acknowledgment that all was God's--"and of the fat thereof," that is, of the best. We also note how faithfully God warns and how kindly he points Cain to the way of escape from the power of sin. On the other hand, the murderous deed of Cain affords a terrible illustration of the words in which the Lord Jesus has taught us, that angry bitter feelings against a brother are in reality murder, showing us what is, so to speak, the full outcome of self-will, of anger, envy, and jealousy. Yet another lesson to be learned from this history is that our sin will at the last assuredly find us out; and yet that no punishment, however terrible, can ever have the effect of changing the heart of a man or altering his state and the current of his life. To these might be added the bitter truth, which godless men will perceive all too late, that, as Cain was at the last driven forth from the ground of which he had taken possession, so assuredly all who seek their portion in this world will find their hopes disappointed, even in those things for which they had sacrificed the "better part."
If from these obvious lessons we turn to the New Testament for further light on this history, we find in the Epistle of Jude a general warning against going "in the way of Cain," while St. John makes it an occasion of admonishing us to brotherly love. But the fullest information is derived from the Epistle to the Hebrews where we read that "without faith it is impossible to please God," and "by faith Abel offered a more excellent sacrifice than Cain."
Scripture here takes us up, as it were, to the highest point in the lives of the two brothers--their sacrifice--and tells us of the presence of faith in the one and of its absence in the other. But the faith which prompted the sacrifice of Abel and the lack of faith which characterized that of Cain must, of course, have existed and appeared long before. Hence, St. John says that Cain "was of that wicked one," meaning that he had all along yielded himself to the power of that tempter who had ruined our first parents.
After the fall, the position of man toward God was entirely changed. His hope for the future could no longer be derived from perfect obedience. God, in his infinite grace, now opened another path: He set before man the hope of faith. The promise which God freely gave to man was that of a deliverer who would bruise the head of the serpent and destroy his works.
Now it was possible either to embrace this promise by faith, and in that case to cling to it and set his heart thereon, or else to refuse this hope and turn away from it. Here, then, at the very opening of the history of the kingdom, we have the two different ways--the world and the kingdom of God--which have ever since divided men. If we further ask ourselves what those would do who rejected the hope of faith, how they would show it in their outward conduct, we answer that they would naturally choose the world as it then was; and, satisfied therewith, try to establish themselves in the earth, claim it as their own, enjoy its pleasures and lusts, and cultivate its arts. On the other hand, one who embraced the promise would consider himself a pilgrim and a stranger in this earth, and both in heart and outward conduct show that he believed in and waited for the fulfillment of the promise.
We need scarcely say that the one describes the history of Cain and of his race, the other of Abel, and afterward of Seth and his descendants. For around these two--Cain and Seth--as their representatives, all the children of Adam would group themselves according to their spiritual tendencies.
Viewed in this light, the indications of Scripture, however brief, are quite clear. When we read that "Cain was a tiller of the ground," and "Abel was a keeper of sheep," we can understand that the choice of their occupations depended not on accidental circumstances, but quite accorded with their views and character. Abel chose the pilgrim life, Cain that of settled possession and enjoyment of earth. The nearer their history lay to the terrible event which had led to the loss of Paradise and to the first giving of the promise, the more significant would their choice of life appear. Quite in accordance with this, we afterward find Cain not only building a city, but calling it after the name of his own son, to indicate settled proprietorship and enjoyment of the world as it was. The same tendency rapidly unfolded in his descendants, till in Lamech, the fifth from Cain, it had already assumed such large proportions that Scripture deems it no longer necessary to mark its growth. Accordingly, the separate record of the Cainites ceases with Lamech and his children, and there is no further mention made of them in Scripture.
Bible History Old Testament
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Day 2
THE INSPIRATION OF SCRIPTURE
Loraine Boettner
The answer that we are to give to the question, "What is Christianity?" depends quite largely on the view we take of Scripture. If we believe that the Bible is the very word of God and infallible, we will develop one conception of Christianity. If we believe that it is only a collection of human writings, perhaps considerably above the average in its spiritual and moral teachings, but nevertheless containing many errors, we will develop a radically different conception of Christianity, if, indeed, what we then have can legitimately be called Christianity. Hence we can hardly over-estimate the importance of a correct doctrine concerning the inspiration of the Scriptures.
In all matters of controversy between Christians, the Scriptures are accepted as the highest court of appeal. Historically, they have been the common authority of Christendom. We believe that they contain one harmonious and sufficiently complete system of doctrine; that all of their parts are consistent with each other; and that it is our duty to trace out this consistency by a careful investigation of the meaning of particular passages. We have committed ourselves to this Book without reserve, and have based our creeds upon it. We have not made our appeal to an infallible Church nor to a scholastic hierarchy, but to a trustworthy Bible, and have maintained that it is the word of God, that by His providential care it has been kept pure in all ages, and that it is the only inspired, infallible rule of faith and practice.
That the question of inspiration is of vital importance for the Christian Church is easily seen. If she has a definite and authoritative body of Scripture to which she can go, it is a comparatively easy task to formulate her doctrines. All she has to do is search out the teachings of Scripture and embody them in her creed. But if the Scriptures are not authoritative, if they are to be corrected and edited and some parts openly rejected, the Church has a much more difficult task, and there can be no end of conflicting opinions concerning either the purpose of the Church or the system of doctrine which she is to set forth. It is small wonder that determined controversy rages around this question today when Christianity is in a life-and-death struggle with unbelief.
It should be noted that the Church has not held all of her other doctrines with such tenacity, nor taught them with such clearness, as she has this doctrine of inspiration. For instance, there has been considerable difference of opinion between denominations as to what the Bible teaches concerning baptism, the Lord's Supper, predestination, inability of the sinner to do good works, election, atonement, grace, perseverance, etc. But in the Scriptures we find the doctrine of inspiration taught with such consistency and clearness that all branches of the Church--Protestant and Roman Catholic alike--have agreed with instinctive judgment that the Bible is trustworthy, and that its pronouncements are final.
lgmarshall.org/authorindex.html
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Day 3
ERIC LIDDELL
From "The Preachers Index"
On April 6, 1923, in a small town hall in Armadale, Scotland, Eric Liddell spoke for the first time of his faith in Christ. Eighty people came to hear Scotland's famous runner give his testimony. "Shyly, he stepped forward and for a few seconds surveyed his waiting audience, then he began," writes Catherine Swift in her biography, Eric Liddell. "There was no lecturing, no fist thumping...no raised voice to impress on them what he thought they should be doing....He spoke of the strength he felt within himself from the sure knowledge of God's love and support. Of how he never questioned anything that happened either to himself or to others. He didn't need explanations from God. He simply believed in Him and accepted whatever came."
As word of his faith in Christ spread through England, many wondered if he would display the same zeal on the track. Liddell silenced any skeptics in the AAA Championships in London in July, 1923, by winning the 220-yard dash and the 100-yard dash. His time in the 100 stood as England's best for thirty-five years. He readied himself for the Paris Olympics in the summer of 1924.
Liddell waited excitedly for the posting of the Olympic heats for the 100 meters and the 4x100 and 4x400 relays--his best events. He was stunned upon learning the preliminary dashes were on Sunday. "I'm not running," he said flatly, and then turned his attention to train for the 200-meter and 400-meter dashes. He considered Sunday to be sacred, a day set apart for the Lord; and he would honor his convictions at the expense of fame.
On Sunday, July 6, Liddell preached in a Paris church as the guns sounded for the 100-meter heats. Three days later, he finished third in the 200-meter sprint, taking an unexpected bronze medal. He quietly made his way through the heats of the 400 meters but was not expected to win. Shaking hands with the other finalists, he readied for the race of his life. Arms thrashing, head bobbing and tilted, legs dancing, Liddell ran to victory, five meters ahead of the silver medalist. "The Flying Scotsman" had a gold medal and a world record 47.6 seconds. Most of all, Eric Liddell had kept his commitment to his convictions of faith.
The next year Liddell returned to China, where he had been born to missionary parents, as a teacher and missionary. In 1932 he was ordained as a minister and was married in 1933. He ministered pleasantly and plainly, often traveling on bicycle, braving constant fighting between Chinese warlords and Japanese in their growing conquest of China. In March of 1943, Liddell, along with other Americans and Brits, entered a Japanese internment camp. He was appointed math teacher and supervised a sports program. He arose each morning to study his Bible and was the cheer of the camp. But his health deteriorated rapidly. A brain tumor ravaged his body with severe headaches. Shortly after his forty-third birthday, in January, 1945, Liddell collapsed. His last words, spoken to a camp nurse, were, "It's complete surrender." Upon learning of Liddell's death, all of Scotland mourned. Heaven rejoiced.
Eric Liddell ran, spoke, and lived with great faithfulness and solid commitment to Christ. You do not have to be famous or skilled to make a difference for Him. God asks only that you serve Him faithfully and wholeheartedly in whatever you do. Honor God in all you do, and he will honor your obedience with a life that counts for eternity. "Complete surrender" to Christ is total victory.
theoldtimegospel.org/serm_list.html
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Day 4
STRANGE FIRE
Arthur W. Pink
How much "strange fire" there is in the religious world today. It is the energy of the flesh turned into a religious channel; the same energy which moves the enthusiastic amateur-politician to seek votes for his party, only directed to another end. It is the expenditure of earnest zeal, yet a zeal which is not according to knowledge; the enthusiasm of youth, prompting them to run without being Divinely sent; the engaging in "Christian service" to which God has not called them.
When we turn to the Holy Scriptures, we are at once struck by the vivid contrast between that which was ordained of God and that which now obtains so widely in Christendom. Those who are familiar with the contents of the Pentateuch must be impressed with the fullness of instruction which was given to Moses for the ordering of Divine worship and service in Israel. Nothing was unprovided for, nothing left to the choice of the people. The Lord himself made known his will and gave commandment accordingly. He appointed those who were to serve, he specified their particular duties, he endowed with wisdom for special tasks. Down to the minutest detail everything was to be carried out as God had bidden. None were to obtrude themselves into any sacred office, to usurp authority, to undertake duties assigned unto others. "And Nadab and Abihu, the sons of Aaron, took either of them his censer and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD" (Lev. 10:1,2). Mark it well that these men were of the tribe of Levi, yet they took upon themselves that which the Lord had not commanded.
God is very jealous of his appointments and will not suffer them to be defied with impugnity. He had given express commandment that, "None ought to carry the ark of God but the Levites," but this was ignored by David, for "they set the ark of God upon a new cart...and Uzzah and Ahio the sons of Abinadab drove the new cart....And when they came to Nachon's threshing floor, Uzzah put forth his hand to the ark of God and took hold of it, for the oxen stumbled. And the anger of the LORD was kindled against Uzzah, and God smote him there for his rashness."
Now, my reader, have these unspeakably solemn incidents no message for us today? It is true that in this Christian dispensation there is no Divinely appointed class to come between the Lord and his people. It is true that all believers are a "holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ." But this does not mean that there are no Divinely called and Divinely qualified officers of Christ to administer the affairs of his kingdom, and that every Christian may regard himself as entitled to preach Christ's gospel and administer his ordinances. No indeed; very far from it. Nothing but the utmost confusion can ensue where every Tom, Dick, and Harry pushes himself forward to perform work for which he is not qualified.
"For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears" (2 Tim. 4:3). It is a most significant and ominous fact that the fulfillment of these two predictions have synchronized, for the rejection of "sound doctrine" and the multiplying of men who term themselves "Bible teachers" have kept pace steadily with each other. The solemn thing is that the "teachers" referred to in 2 Timothy 4:3 are not Divinely called, but self-appointed ones, and they may easily be identified by their opposition to the Truth.
Not only has there been a noticeable multiplication of religious "teachers" during the last fifty years, but the rank and file of professing Christians have, in many instances, been pressed into doing "Personal work." Christians are taught that it is their bound duty to become "soul winners." We receive letters from those who have been brought into deep distress by such erroneous teachings. They did not feel qualified for the task, but unwilling to be thought "strange" by their friends, they spoke to their acquaintances about Christ, only to be repulsed and made miserable through lack of "success." Then they fear there must be something seriously wrong with themselves, seeing that God withholds his blessing from their efforts. Of course, such "teachers" and leaders make a pretense of appealing to the Scriptures in support of their vagaries. "Pretense", we say, for they cannot find a single sentence in either the Old or the New Testaments where the Lord bade the rank and file of his people to engage in any such activities.
We now direct notice to some precepts which are put to an entirely false use, for they are given to God's official servants and not to the saints at large. "And he said unto them, Go ye into all the world and preach the Gospel to every creature." He said this unto whom? The verse immediately preceding tells us: unto "the Eleven." What right has any man to apply the apostolic commission promiscuously? In the parallel passage, those whom Christ here ordered to preach the Gospel he authorized to "baptize" and to "teach," which makes it quite clear that such offices can only be discharged by the duly authorized ministers of God. To "preach the Gospel" is no child's play; it requires an extensive knowledge of the Scriptures, long training in the school of Christ, and experimental acquaintance with its contents, and a special endowment from on high. "Now then we are ambassadors for Christ." An ambassador is the official representative of a potentate duly authorized to act on his sovereign's behalf. "He that wins souls is wise." Yes, because he has been specially called, qualified, and owned of God.
When a sinner has been saved, the Savior's word to him is, "Return to your house and show what great things God has done for you." But is a young Christian never to open his mouth in testimony for Christ? We have not said so. We shall not go far wrong if we are regulated by that exhortation, "Sanctify the Lord God in your hearts and be ready always to give an answer to every man that asks you a reason for the hope that is in you, with meekness and fear." Read diligently through the whole of the Epistles and see where the members of any church were exhorted to do "personal work" or seek to "win souls to Christ," and you will find there is not one.
eternallifeministries.org
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Day 5
GOD'S AGENCY IN WAR
George Lawson
Does God punish nations for their wickedness under the Christian dispensation as he did during Old Testament times? If he did not, we should have to discontinue the use of many of the Psalms [written] in the praise of God. David often speaks of the righteousness of God's judgment against the nations. If it were a glorious expression of the Divine justice in the days of old to punish guilty nations, why is it to be thought that God is now weary of exhibiting such specimens of the excellency of his administration?
The Scriptures tell us the crimes for which God spread desolation and misery over many countries. If we knew that the same or like crimes abounded in those countries that have recently been the theater of the judgments of Heaven, ought we not to be impressed with a new sense of that holiness which appears in the ways of the Lord, and to learn righteousness from them? Our Lord censures those who thought that the men on whom the tower of Siloam fell were greater sinners than others in Jerusalem. Those are not always the most wicked nations that are first or most awfully punished.
There are other reasons beside the punishing of guilty nations for which God makes use of his weapons of war. By the revolutions accomplished in the world, he gives striking manifestations to mankind of the vanity and instability of all earthly things, and of the infinite difference between those glories of the world that so much dazzle the eyes, and the glory of his own eternal throne. When we see men elevated to uncommon heights of power, we almost think they are immortal. When a kingdom has stood long in its strength, we are ready to dream that such kingdoms are everlasting.
We ought certainly to mourn when God punishes guilty nations. But if we believe the world is governed by the providence of him who sees what is past and what is to come at one glance, we ought not to confine our views of the works of God to their present appearance, but to remember that what he is now doing tends to something else which he, who is the blessed and only Potentate, will show in his time. In his whole administration, he keeps in view ends worthy of his wisdom and grace.
We should remember that the sword of war is the sword of the Lord. He musters the hosts of battle, that when mighty conquerors go forth, they are the instruments of his providence, accomplishing those overturnings which for wise ends he determined before any of us were born. Let us not forget, all men and their actions are under the superintendence of one who never errs. "I make peace and create evil. I the Lord do all these things" (Isa. 45:7). If we hear of awful events, we ought to admire that Providence who will bring order out of confusion and make darkness light to those who love him.
The overthrow of thrones and the desolation of kingdoms are terrible events, but we know of events far more awful for guilty men. The earth and its works shall be burned up. In that day, all the oppressors of the earth, if they die impenitent, shall receive the full recompense of all the indignities they did to God, of all the slaughter and devastation of which they were the guilty instruments.
theoldtimegospel.org/serm_list.html
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Day 6
INFANT SALVATION
Charles Spurgeon
Now, let every mother and father here present know assuredly that it is well with the child if God has taken it away from you in its infant days. You never heard its declaration of faith; it was not capable of such a thing. It was not baptized into the Lord Jesus Christ. It was not capable of giving that "answer of a good conscience towards God." Nevertheless, you may rest assured that it is well with the child; well in a higher and a better sense than it is well with yourselves.
Some ground the idea of the eternal blessedness of the infant upon its innocence. We do no such thing. We believe that the infant fell in the first Adam. Though they have not sinned after the similitude of Adam's transgression, they have original guilt. If they be saved, we believe it is not because of any natural innocence. And it is far from our minds to believe that infants go to heaven through baptism. We believe infant sprinkling to be a human and carnal invention, an addition to the Word of God, and therefore wicked and injurious. Our spirit sinks when we reflect that it is rendered into something worse than superstition when children are taught the falsehood that in their baptism they are made the children of God and inheritors of the kingdom of heaven.
On what ground, then, do we believe the child to be saved? It is saved because it is elect. In the compass of election, in the Lamb's Book of Life, we believe there shall be found written millions of souls who are only shown on earth and then stretch their wings for heaven. They are saved because they were redeemed by the precious blood of Jesus Christ. In some mysterious manner, the Spirit of God regenerates the infant soul and it enters into glory. By election, by redemption, by regeneration, the child enters into glory by the same door by which every believer in Christ Jesus hopes to enter.
We ground our conviction very much upon the goodness of the nature of God. We read of him who is so tender that he cares for oxen, that he would not have the mouth of the ox muzzled while treading out the corn. He cares for the bird upon the nest and would not have the mother bird killed while sitting upon its nest with its little ones. He finds food for the most loathsome animal, nor does he neglect the worm any more than the angel, and shall we believe with such universal goodness as this that he would cast away the infant soul? You remember that when Jonah would have Nineveh perish, God's reason why Nineveh should not perish was because there were in it more than 120,000 infants--persons, he said, who knew not their right hand from their left. If he spared Nineveh that their mortal life might be spared, do you think that their immortal souls shall be needlessly cast away?
One of the strongest inferential arguments is to be found in the fact that Scripture positively states that the number of saved souls at the last will be very great. In the Revelation, we read of a number that no man can number. Many passages give to Abraham a seed as many as the stars of heaven. Heaven will not be a narrow world, but Christ will be glorified by ten thousand times ten thousand whom he has redeemed with his blood. Now where are they to come from? How small a part of the map could be called Christian! I do not see how it is possible that so vast a number should enter heaven unless infant souls constitute the great majority.
Now for two incidental matters which occur in Scripture. You have not forgotten the case of David. His child by Bathsheba was to die as a punishment for the father's offense. David prayed and fasted, and at last they tell him the child is dead. He fasted no more but said, "I shall go to him, he shall not return to me." Now, where did David expect to go to? Why, to heaven surely. Then his child must have been there. And there is a passage in Ezekiel, the sixteenth chapter, twenty-first verse. God is censuring his people for having given up their little infants to Moloch, having caused them to pass through the fire, and he says of these little ones, "You have slain My children and offered them up to them by causing them to pass through the fire." They were God's children, those little ones who died in the red hot arms of Moloch while babes.
We may, therefore, believe concerning all those who have fallen asleep in these early days of life, that Jesus said of them, "These are my children," and that he now today, while he leads his sheep unto loving fountains of water, does not forget still to carry out his own injunction, "Feed my lambs."
ondoctrine.com
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Day 7
THE DUTY OF SEARCHING THE SCRIPTURES
George Whitefield
For those who know and believe that the Scriptures contain a revelation from God, and that it is their duty not only to read but search them also, I lay down some directions on how you may search them with advantage.
First, have always in view the end for which the Scriptures were written: to show us the way of salvation by Jesus Christ. "Search the Scriptures, for they testify of me." Have Christ, then, always in view when you are reading the Word of God, and this, like the star in the east, will guide you to the Messiah, will serve as a key to everything that is obscure, and will unlock the wisdom and riches of all the mysteries of the kingdom of God.
Second, search the Scriptures with a humble childlike disposition. Fancy yourself when searching the Scriptures, especially when you are reading the New Testament, to be with Mary sitting at the feet of the holy Jesus. Be as willing to learn what God shall teach you as Samuel was when he said, "Speak, Lord, for thy servant heareth."
Third, search the Scriptures with a sincere intention to put into practice what you read. A desire to do the will of God is the only way to know it. But to those who consult his word with a desire neither to know him nor keep his commandments, but either merely for their entertainment or to scoff at the simplicity of the manner in which he is revealed, to those I say, he will never reveal himself though they should search the Scriptures to all eternity.
Fourth, make an application of everything you read to your own hearts, for whatever was written in the Book of God was written for our learning. It is this application of all the doctrinal and historical parts of Scripture that must render them profitable to us, since they were designed for reproof, correction, instruction in righteousness, and to make every child of God perfect, thoroughly furnished to every good work.
Fifth, labor to attain that Spirit by which they were written, for the natural man does not discern the words of the Spirit of God. The words that Christ has spoken are spirit and they are life, and they can be no more understood as to the true sense and meaning by the mere natural man than a person who never learned a language can understand another speaking it.
Sixth, before you start reading, pray that Christ would send his Spirit to guide you into all truth. And when you close up the book, most earnestly beseech God that the words which you have read may be inwardly grafted into your hearts and bring forth in you the fruits of a good life.
Seventh, read the Scriptures constantly. Dig into them as for hidden treasure. We must take as much pains in constantly reading his word, if we would grow wise thereby, as those who dig for gold and silver. The Scriptures contain the deep things of God and can never be sufficiently searched into by a careless, superficial, cursory way of reading them, but by an industrious, close, and humble application.
Search the Scriptures, my dear brethren. Taste and see how good the Word of God is, and then you will never leave that heavenly manna to feed on dry husks--those trifling, sinful compositions in which men of false taste delight themselves. No, you will then disdain such poor entertainment and blush that you once were fond of it.
theoldtimegospel.org/serm_list.html
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Day 8
"WHO CAN FIND A VIRTUOUS WOMAN?"
Matthew Henry
The description of the virtuous woman given in Proverbs 31 is designed to show what kind of wives women should make, and what wives men should choose. It consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet--in order--which makes some think that it was not part of the lesson which Lemuel's mother taught him, but a poem by itself and perhaps commonly repeated among the pious Jews.
A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one who is pious and industrious. A particular description of her and of her excellent qualifications is given.
She is very industrious to recommend herself to her husband's esteem and affection. She conducts herself so that he may repose an entire confidence in her. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper and not crossing him.
She is one that takes pains in the duty of her place and takes pleasure in it. She hates to sit idle and do nothing. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness.
She is one that makes what she does turn to a good account by her prudent management of it. She does not toil all night and catch nothing.
She takes care of her family and all the affairs of it, not meddling in the concerns of other people' houses, as she thinks it enough for her to look well to her own.
She is charitable to the poor, as intent upon giving as upon getting. She often serves the poor with her own hand, and she does it freely, cheerfully, and very liberally.
She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish. When she does speak, it is with a great deal of prudence and very much to the purpose. The law of love and kindness is written in the heart, but it shows itself in the tongue.
That which completes and crowns her character is that she fears the Lord. With all these good qualities, she lacks not that one thing needful; she is truly pious. In all she does, she is guided and governed by principles of conscience and a regard to God.
She has the comfort and satisfaction of her virtue in her own mind. "Strength and honor are her clothing" in which she enjoys herself, and in which she appears to the world and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world. She deals honorably with all, and this she will reflect upon with comfort when she comes to be old: that she was not idle or useless when she was young.
In the day of death, it will be a pleasure for her to think that she has lived to some good purpose. Virtue will have its praise. A woman that fears the Lord shall have praise of God and of men too.
Matthew Henry's Commentaries
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Day 9
ISAAC'S BLESSING
Alfred Edersheim
"And his father Isaac said to him, Who are you? So he said, I am your son, your firstborn, Esau. Then Isaac trembled exceedingly, and said, Who? Where is the one who hunted game and brought it to me? I ate all of it before you came, and I have blessed him--and indeed he shall be blessed. When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, Bless me--me also, O my father! But he said, 'Your brother came with deceit and has taken away your blessing."(Genesis 27:32-35)
If there is any point on which we should anxiously be on our guard, it is that of "tempting God." We do so tempt the Lord when, listening to our own inclinations, we question once more that which God has already settled. Where God has decided, never let us doubt nor lag behind.
If anything might be described as clearly settled by God, it was, surely, the calling of Jacob and the rejection of Esau. It had been expressly foretold in prophecy even before the children were born. Esau had also afterwards proved himself wholly unfit to be the heir of the promise, first by his light-minded profanity, and next by his alliance with the Canaanites, which could not have run more directly counter to the will of God. Despite these clear indications, Isaac did lag behind, reluctant to follow the direction of God. As we shall presently show, Isaac hesitated, indeed, to allot unto Esau the spiritual part of the blessing. But what he regarded as the natural rights of the firstborn appeared to him inalienable, and these he meant now formally to recognize by bestowing upon him the blessing.
With this, however, he coupled, as a sort of preliminary condition, that Esau should bring and prepare for him some venison. Possibly he regarded the finding of the game as a sort of providential sign, and the preparation of it as a token of affection. There would be nothing strange in this, for those who believe in God and yet for some reason refuse implicitly to follow his directions, are always on the outlook for some "sign" to justify them in setting aside the clear intimations of his will. But Rebekah had overheard the conversation between her husband and her son. Probably she had long been apprehensive of some such event and was on the lookout for it. And now the danger seemed more pressing. Another hour and the blessing might forever be lost to Jacob.
In pursuance of her purpose, Rebekah proposed to Jacob to take advantage of his father's dim sight and to impersonate Esau. It is remarkable, that although Jacob at first objected, his scruples were caused by fear of detection rather than from a sense of the wrong proposed. Jacob found his part more difficult than he could have expected. Deceit, equivocation, and lying, repeated again and again, were required to allay the growing suspicions of the old man. At last, Jacob succeeded--with what shame and remorse we can readily imagine--in diverting his father's doubts, and Isaac bestowed upon him "the blessing" and with it the birthright. But it deserves special notice, that while this blessing assigned to him both the land of Canaan and lordship over his brethren, there is in it but the faintest allusion to the great promise to Abraham. The only words which can be supposed to refer to it are these: "Cursed be every one that curses thee, and blessed be he that blesses thee." But this is manifestly very different from the blessing of Abraham, "In thee and in thy seed shall all the nations of the earth be blessed." It is clear that Isaac imagined that he had blessed Esau, and yet that he had dared not confer upon him the spiritual privileges attached to the birthright. So, after all, Jacob and Rebekah did not attain that which they had sought!
If Isaac, Rebekah, and Jacob had been each wrong in their share in the transaction, Esau deserves at least equal blame. He hid from his brother Jacob the fact that he was about to obtain from his father's favor that which he had actually sold to him!
Bible History Old Testament
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Day 10
THE ALLEGED ERRORS IN SCRIPTURE
Loraine Boettner
One of the most distressing things in present day churches is that whereas in the religious debates of earlier days they used to argue about what the Bible said, never for a moment doubting that what it said was true, groups within the various churches are now arguing about whether or not the Bible is trustworthy. A short time ago, I heard a sermon by a professor from a well-known theological institution in which he declared that the Bible contained historical, moral, and literary errors. This is a serious charge, and if it could be proved, it certainly would destroy the Christian doctrine of inspiration.
That the Bible contains some statements which we in our present state of knowledge are not able to explain fully, is readily admitted. Our knowledge of the Hebrew and Greek languages is by no means perfect. There are a number of words or idioms, for instance, which occur only once or only a few times in Scripture, and it sometimes happens that even the best scholars are not in full agreement as to their exact meaning.
It gives us no little satisfaction, however, to know that as scholarship and archaeological discovery have advanced, the great majority of the supposed "Biblical errors" which were so confidently paraded by skeptics and atheists a few decades ago have been cleared up. Today, scarcely a shred of the old list remains. It gives us even greater satisfaction to know that despite all of the merciless attacks which through the ages have been made on the Bible, and despite all of the fierce light of criticism which has so long been beating upon its open pages, not so much as one single error has been definitely proved to exist anywhere in the Bible. Without exception, up to the present time where the conflict has been joined and the verdict rendered, the skeptic has been proved wrong and the Bible right. Those supposed discrepancies remain today as only too readily forgotten warnings against those who, in their eagerness to do violence to the Scripture doctrine of inerrancy, throw historical and literary caution to the winds.
The few difficulties which still remain are so trivial that no one should be seriously troubled by them. There is every reason for believing that with additional knowledge they too will be cleared up. It is little exaggeration to say that, on the whole, they bear about the same relation to the Bible that a few grains of sandstone detected here and there in the marble of the Parthenon bear to that building.
When we remember that the Bible was in process of being written over a period of about 1500 years, that some 40 authors living in different ages with different points of view in life and with diverse literary talents had a part in its production, that the religious and political history of the country was hopelessly complicated, and that confessedly accurate Roman historians have sometimes fallen into error in narrating contemporary events, the marvel is not that there are a few things recorded in the Bible which are difficult to understand, but that the number is so few.
lgmarshall.org/authorindex.html
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Day 11
ROBERT MURRAY M'CHEYNE
From "The Preachers Index"
"It is not how long you live, but how you live that counts." Robert Murray M'Cheyne was a living example of this often neglected truth. At twenty-three years old, he was ordained and inducted into the church of St. Peter's at Dundee. At thirty years old, he finished his course, dying in the spring of 1843. Like John the Baptist and the Savior Himself, M'Cheyne ushered in Christ's kingdom in just a few short years. It was during his brief public ministry that Scotland experienced one of its greatest revivals. From 1839 to 1842, much of Scotland was turned upside down through the Spirit-filled labors of W. C. Burns and Robert Murray M'Cheyne.
Every time M'Cheyne directed men to look at their sins, he pointed them ten times to look on Jesus. This was the key to his tender and passionate preaching. To him, Christ was not just one of many theological concepts in a message, Christ was the message! He could boldly say, "I am better acquainted with Jesus Christ than I am with any man in the world." M'Cheyne's voice, eyes, and gestures spoke of the tenderness of Christ. He declared, "A man cannot be a faithful minister until he preaches Christ for Christ's sake--until he gives up striving to attract people to himself and seeks only to attract them to Christ."
Perhaps more powerful than M'Cheyne's preaching was his praying. To him, the prayer closet was a refuge of fellowship, holiness, and intercession. M'Cheyne's diary and letters are replete with examples of his prayerful life. He wrote, "I rose early to seek God, and found Him whom my soul loveth. Who would not rise early to meet such company?"
He was a man motivated by eternity. He wrote, "As I was walking in the fields, the thought came over me with almost overwhelming power, that every one of my flock must soon be in heaven or hell. Oh, how I wished that I had a tongue like thunder, that I might make all hear; or that I had a frame like iron, that I might visit every one and say, Escape for thy life! Ah, sinner! You little know how I fear that you will lay the blame of your damnation at my door."
To love Jesus is to love holiness. Many professing Christians shrink from the message of purity and thus draw back from the Savior they claim to love. Robert Murray M'Cheyne understood the necessity of a holy life. He wrote, "Study holiness of life. Your whole usefulness depends on this, for your sermons last but an hour or two; your life preaches all the week."
theoldtimegospel.org/serm_list.html
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Day 12
ARE YOU FIGHTING?
J. C. Ryle
It is a curious fact that there is no subject about which most people feel such deep interest as "fighting." We should call that Englishman a dull fellow who cared nothing about the story of Waterloo, Inkermann, Balaclava, or Lucknow. We should think that heart cold and stupid which was not moved and thrilled by the events at Sean, Strasburg, Metz, and Paris. But there is another warfare of far greater importance than any war ever waged by man. It is a warfare which concerns every Christian man and woman born into the world. The warfare I speak of is the spiritual warfare. It is the fight which everyone who would be saved must fight about his soul. Reader, it is of this warfare that St. Paul spoke to Timothy when he wrote those burning words: "Fight the good fight of faith; lay hold on eternal life."
The true Christian is called to be a soldier and must behave as such from the day of his conversion to the day of his death. He is not meant to live a life of religious ease, indolence, and security. He must never imagine for a moment that he can sleep and doze along the way to heaven. If he takes his standard of Christian from the children of this world, he may be content with such notions, but he will find no countenance for them in the Word of God. If the Bible is the rule of his faith and practice, he will find his lines laid down very plainly in this matter. He must "fight."
The principal fight of the Christian is with the world, the flesh, and the devil. These are his never-dying foes. Unless he gets the victory over these three, all other victories are useless and vain. If he had a nature like an angel and was not a fallen creature, the warfare would not be so essential. But with a corrupt heart, a busy devil, and an ensnaring world, he must either fight or be lost.
It is a fight of absolute necessity; you cannot remain neutral and sit still. Such a line of action may be possible in the strife of nations, but it is utterly impossible in that conflict which concerns the soul. The boasted policy of non-interference, the masterly inactivity which pleases so many statesmen, and the plan of keeping quiet and letting things alone, will never do in the Christian warfare. Here no one can escape under the plea that he is a 'man of peace.' To be at peace with the world, the flesh, and the devil is to be at enmity with God. We must either fight or be lost.
Reader, consider well what I have been saying. Take care that your own personal religion is real, genuine, and true. The saddest symptom about many so-called Christians is the utter absence of anything like conflict and fight in their Christianity. Of the great spiritual warfare--its watchings and strugglings, its agonies and anxieties, its battles and contests--of all this they appear to know nothing at all. Take care that this case is not your own. The worst state of soul is when the 'strong man armed keeps his palace, and his goods are at peace,' when he leads men and women 'captive at his will,' and they make no resistance. The worst chains are those which are neither felt nor seen by the prisoner.
theoldtimegospel.org/serm_list.htm
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Day 13
ONLY GOD IS GOOD
Vincent Cheung
"As Jesus started on his way, a man ran up to him and fell on his knees before him. 'Good teacher,' he asked, 'what must I do to inherit eternal life?'" His question is indeed important and pertinent to everyone. The question as stated does not have to imply an assumption of salvation by works on the part of the inquirer, since even to believe in Christ is something that a person does. What we deny is meritorious good deeds as the ground of one's salvation, and even if faith is in a sense meritorious--contrasting with the evil of unbelief--it is doubtful that the man includes believing Christ as a possible good work in his question. In any case, contrary to the doctrine of justification by faith, he assumes that there is something he can do to achieve or earn eternal life.
"Why do you call me good?" Jesus answered. "No one is good except God alone." Such a reply perplexes many readers. The man holds Jesus in high regard as a Jewish teacher, even kneeling before him as he approaches (not as an act of worship, but as a display of the utmost respect). Yet while Jesus would accept worship from others, here he appears to deny even goodness as applied to himself. It cannot be that Jesus would admit to being sinful or that he is no more than a human being. Instead of being a rather direct statement of self-abasement, the reply among other things may be an indirect claim to deity. The reasoning is not that since only God is good, Jesus is not good; rather, since only God is good, Jesus is God. Only God is good; any goodness attributable to human beings is at best relative and derived. To paraphrase, "Why do you call me good? Only God is good. Besides, you know the commandments of God already, do you not?"
"All these I have kept since I was a boy." The man had a warped sense of goodness. Based on this distorted principle, he calls Jesus good and affirms that he has been obeying the commandments of God. Therefore, Jesus questions the designation the man assigns to him; not that he denies the attribute of goodness, but that he realizes the man does not understand what he is saying when he calls him "good teacher." By it, the man means little more than that Jesus is one of the better rabbis, or perhaps even the best one, but he is, nevertheless, human.
As long as man holds to an inadequate concept of goodness, he may continue to think that humanity is good at the core. This permits him to attempt to attain salvation--if he even needs salvation--by his good works. Failing to obey God's law by his own corrupted moral power, he distorts the law of God to make room for abortion, homosexuality, perjury, divination, and a myriad of other evils. If the law of God accuses him of sin, he will alter his concept of sin to escape the charge.
The greatest commandment and a summary of the law of God is, "Love the Lord your God with all your heart and with all your soul and with all your mind." One who obeys the law, therefore, should acknowledge the total ownership of God over his life and being. Let us see, then, if the man will respond accordingly when he faces the demand to carry out this implicit commitment.
Jesus says to him, "Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." Instead of following Jesus' instruction, his expression changed. "He went away sad, because he had great wealth." Jesus responds, "How hard it is for the rich to enter the kingdom of God!" The disciples are amazed at this statement; their Jewish background has conditioned them to consider the rich as occupying a privileged position, that God has especially blessed them. Jesus adds, "Children, how hard it is to enter the kingdom of God!" Although the rich experience specific difficulties when striving to enter the kingdom of God, Jesus is now saying that what holds for the rich is true with respect to all, namely, that it is very hard to enter the kingdom of God. In the next verse Jesus says, "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." The disciples understand the implication, and now even more amazed than before, ask, "Who then can be saved?" Jesus answers, "With man this is impossible." A necessary element to understanding the biblical gospel is to realize that perfect righteousness is impossible for man to achieve, and thus salvation is impossible to attain.
However, not all are doomed to perdition. Herein is the good news: "With man this is impossible, but not with God; all things are possible with God." No one can attain salvation apart from the grace and power of God. It does not depend on the will or effort of man, but on the election and mercy of God. It depends on the redemptive work of Christ, and the sufficiency of such work in turn depends on the deity of Christ. We must either deny the goodness of Christ to the damnation of our souls, or affirm his deity and be saved from our many sins. There is no middle place; there are no alternatives.
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Day 14
ANTICIPATING THE LAST JUDGMENT
Charles Spurgeon
Here is a story told of two soldiers who, being in the valley of Jehoshaphat, the one said to the other, "Here in this place shall be the general judgment, and therefore I will now take up my place where I will then sit." So, lifting up a stone, he sat down upon it, as taking his place beforehand. But as he sat there, such a quaking and trembling fell upon him that he remembered the day of judgment with horror and amazement forever after.
Might it not be of exceeding value to many of our friends if they would try and seat themselves in the place which they will occupy at the last great day? Let them think that it has come, and that they are present; for it will soon be so. Let them look up and realize the scene. Behold, a great white cloud comes floating forward, and on the cloud there is a great white throne, from which everything is reflected of the past and present of mortal men. Gazing around for a moment, the mighty multitude astounds and amazes the beholder. The dead are there, and all the millions of the living. The sea has yielded up every corpse, and every foot of earth teems with myriads upon myriads of long-buried men. All eyes are turned toward the cloud, the throne, and the Son of God who sits thereon surrounded by an innumerable company of angels. Who can adequately conceive, "the pomp of that tremendous day, when Christ with clouds shall come?"
See, the books are opened, and the last assize begins with sound of trumpet. It is even now at our doors, and the thought of it is enough to arouse the fears and startle the consciences of all but the most brutal and graceless of men.
The putting off or forgetting of the Lord's coming and the judgment is the cause of much hardness of heart. The evil servant would not have behaved himself so ill if he had looked upon his master's return as near at hand. Men who have death at their elbow and see judgment before their eyes are likely to break off their sins by righteousness, and seek to be reconciled to God. I have heard of the women of a certain island, that the first sheet they wove was the winding-sheet, and this they kept by them. I am afraid that this fashion has long since died out, and that both men and women live as if there would be no hereafter. This is the root of much of the impiety of our age.
Sit down, dear reader, if you are as yet unsaved, and take an hour for this solemn exercise; it may prove the turning-point of your history. In a few years you will be one of that vast assembly, and you will have to answer for every deed and word of your life. Think of it long, picture it vividly, and let it work upon your mind. Though at the first it fill you with fear and trembling, it may conduct you to the Savior's feet. If so, then looking up to him with penitential faith, you may hear how to "have boldness in the day of judgment." If you fly to Jesus as your Savior, you will not fear to face him as your King. It has been well said, "You will meet the Great Day well if you get the Great Judge to judge you every day."
Suppose that this night you should wake up and find the day of grace over and the day of judgment beginning! Suppose you should within an hour hear the Lord Jesus say to you, "Depart!" These are no vain imaginings. If you remain as you are, they will be true ere long. Do but put them before your mind's eye a little before the time, that you may judge of the wisdom of running so grave a risk. Those who wish to act well on great public occasions rehearse their parts beforehand. Unconverted friend, rehearse your part and prepare yourself to receive the dread sentence which awaits all who are out of Christ. Are you afraid to think of it? Be much more afraid of enduring it! If even to dream of the Last Day is a terrible event, what must it be then to be there in reality? The prisoner who will not even think of his trial is in his conscience assured of a verdict of condemnation. Would he not be far wiser to seek for a Counselor to plead his cause? Will you not seek One? Jesus, the faithful Counselor, asks no fee. Commit your cause into his hand, and you need not fear the Last Assize.
spurgeon.org/s_and_t/assize.htm
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Day 15
REAL FAITH
George Mueller
What is faith? In the simplest manner in which I am able to express it, faith is the assurance that the thing which God has said in his word is true, and that God will act according to what he has said. This assurance, this reliance on God's word, this confidence is faith. No impressions are to be taken in connection with faith. Impressions have neither one thing nor the other to do with faith. Probabilities are not to be taken into account. Many people are willing to believe regarding those things that seem probable to them, but faith has nothing to do with probabilities. The province of faith begins where probabilities cease, and sight and sense fail.
God delights to increase the faith of his children. Our faith, which is feeble at first, is developed and strengthened more and more by us. We ought, instead of wanting no trials before victory, no exercise for patience, to be willing to take them from God's hand as a means. I say, and say it deliberately, that trials, obstacles, difficulties, and sometimes defeats, are the very food of faith. Just so surely as we ask to have our faith strengthened, we must feel a willingness to take from God's hand the means for strengthening it. We must allow him to educate us through trials and bereavements and troubles. It is through trials that faith is exercised and developed more and more. God affectionately permits difficulties that he may develop unceasingly that which he is willing to do for us, and to this end we should not shrink. But if he gives us sorrow and hindrances, losses and afflictions, we should take them from his hands as evidences of his love and care for us in developing more and more that faith which he is seeking to strengthen in us.
Oh, beloved brothers and sisters in Christ, seek to learn for yourselves this blessedness! In the darkest moments I am able to confide in him, for I know what a beautiful, kind, and lovable being he is. If it be the will of God to put us into the furnace, let him do it that we may acquaint ourselves with him, and he will reveal himself that we may know him better. We then come to the conclusion that God is a lovable being, and we are satisfied with him and say, "It is my Father, let him do as he pleases."
Do not, however, expect to obtain full faith at once. The little I did obtain, I did not obtain all at once. Some say, "Oh, I shall never have the gift of faith Mr. Mueller has got." This is a mistake; it is the greatest error; there is not a particle of truth in it. My faith is the same kind of faith that all of God's children have had. All Christians may obtain the like faith. My faith is their faith, though there may be more of it because my faith has been a little more developed by exercise than theirs.
Now, my beloved brother and sisters, begin in a little way. At first I was able to trust the Lord for ten dollars, then for a hundred dollars, then for a thousand. And now, with the greatest ease, I could trust him for a million dollars if there was occasion. But first, I should quietly, carefully, deliberately examine and see whether what I was trusting for was something in accordance with his promises in his written word.
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Day 16
THE SECOND TEMPLE
John Gill
"For thus says the LORD of hosts: 'Once more (it is a little while) I will shake heaven and earth, the sea and dry land; and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,' says the LORD of hosts....'The glory of this latter temple shall be greater than the former...and in this place I will give peace,' says the LORD of hosts." (Haggai 2:6-9)
That the Messiah was to come before the Jewish Church state ceased, or before the destruction of the second temple, I shall show by proving, first, that by this temple, in the text, must be meant the second temple. Second, that the Messiah, who is here designed as the desire of all nations, was to come into this temple, and that accordingly our Jesus did. Third, that the Messiah’s coming into this temple is the greater glory, which is promised to it. Fourth, I shall consider some circumstances in the text which not only point out the person that was to come, but also the time of his coming.
That the house here spoken of is to be understood of the second temple is so plain a case that one would think no person could deny it. The temple which Solomon built was burned down by the Chaldeans and entirely destroyed. The people of the Jews were just now returned from Babylon with permission from Cyrus to rebuild their temple, which they undertook under the conduct of Zerubbabel, Joshua, and others; and it is the manifest design of the prophet, both in this and the preceding chapter, to animate them to it, and encourage them in it, notwithstanding the mean figure it was in comparison to that of Solomon’s. Several Jewish writers acknowledge the second temple to be here intended, though others of them, evidently seeing how strong the argument is to prove that the Messiah must be come, would have a third temple intended which they fancy will be built in the days of the Messiah. But that the second temple and not a third is here meant is evident from the pronoun this, 'this house,' which manifestly points out the house that was then being built, exclusive of all others. This house, this very house which you have begun to build and which appears so mean and contemptible in your eyes in comparison with the former, even this house will I fill with glory. It is expressly called, in verse 9, "this latter house," which distinguishes it from the former that was built by Solomon. Now if that was the first house, then this must be the second.
The scope of the prophecy, being to encourage the present builders, confines it to the second temple. Cyrus had given the Jews permission to go into their land and build their temple, which they undertook. But finding some difficulties attending, they laid the work aside and betook themselves to beautifying their own houses, vainly imagining that the time was not come for this house to be built, as appears from chapter 1:2. Therefore, the prophet reproves them for it, exhorts them to attend the work again, informs them that all the calamities that were come upon them were owing to their own remissness, and encourages them. But still it was discouraging to those who had seen the glory of the first temple to observe that this came so very considerably short thereof.
Now the Lord, by the mouth of the prophet, encourages those persons to go on in the building by assuring them that, notwithstanding the meanness of this fabric, it should be filled with a glory excelling the former. Had a third temple been intended, what encouragement would it have been to the builders to be told that this house, which they were building, would in a very little time be pulled down and a very stately and magnificent one built in its room, which should not only equal but be superior to that of Solomon’s? I say, what encouragement would this have been to them to go on with their work and prosecute it with vigor? It would rather have discouraged, and made them remiss, careless, indolent, and inactive.
The time, yet a little while, when all this glory was to appear, can by no means agree with a third temple. It is now above two thousand years ago since this prophecy was given out, which surely cannot be accounted a little while, and yet no third temple has been built nor any likelihood of any.
pbministries.org/books/gill/Misc/misc01_ch03.htm
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Day 17
GOD ALONE CREATED THE WORLD
Thomas Boston
The production of the world could not be by chance. It was indeed the extravagant fancy of some ancient philosophers that the origin of the world was from a fortuitous concourse of atoms, which were in perpetual motion in an immense space, till at last a sufficient number of them met in such a happy conjunction as formed the universe in the beautiful order in which we now behold it. But it is amazingly strange how such a wild opinion, which can never be reconciled with reason, could ever find any entertainment in a human mind. Can any man rationally conceive that a confused jumble of atoms of diverse natures and forms, and some so far distant from others, should ever meet in such a fortunate manner as to form an entire world so vast in extent, so distinct in order, so united in the diversities of natures, so regular in the variety of changes, and so beautiful in the whole composure? Such an extravagant fancy as this can only possess the thoughts of a disordered brain.
God created all things: the world and all the creatures that belong to it. He attributes this work to himself as one of the particular glories of his Deity, exclusive of all the creatures. So we read in Isaiah 44:24, "I am the LORD, who makes all things, who stretches out the heavens all alone, who spreads abroad the earth by myself." Chapter 45:12 says, "I have made the earth and created man on it. I, my hands, stretched out the heavens, and all their host I have commanded." These are magnificent descriptions of the creating power of God, and exceed everything of the kind that has been attempted by the pens of the greatest sages of antiquity.
This work of creation is common to all three persons in the adorable Trinity. The Father is described in Scripture as the Creator, 1 Cor. 7:6, "The Father, of whom are all things." The same claim belongs to the Son, John 1:3, "All things were made through Him, and without him was not anything made that was made." The same honor belongs to the Holy Spirit, as Job 26:13 says, "By His Spirit He adorned the heavens." In Job 33:4 Elihu says, "The Spirit of God has made me, and the breath of the Almighty gives me life."
All the three persons are one God. God is the Creator, and therefore all the external works and acts of the one God must be common to the three persons. Hence, when the work of creation is ascribed to the Father, neither the Son nor the Holy Spirit are excluded. But because the Father is the fountain of the Deity, so he is the fountain of divine works. The Father, first in subsistence, willed the work of creation to be done by his authority: "He spoke, and it was done; he commanded, and it stood fast." In respect of immediate operation, it peculiarly belonged to the Son, for, "the Father created all things by Jesus Christ," Eph. 3:9. And we are told that "all things were made through him," John 1:3. In regard of settlement and ornament, this work particularly belongs to the Holy Ghost. So it is said in Gen. 1:2, "and the Spirit of God was hovering over the face of the waters," to embellish and adorn the world, after the matter of it was formed. This is why it is also said in Job 26:13, "By His Spirit He adorned the heavens."
puritansermons.com/boston/bost9.htm
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Day 18
THE KNOWLEDGE OF GOD
John Calvin
"That which may be known of God is manifest in them, for God has showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." (Romans 1:20)
That there exists in the human minds--and indeed by natural instinct--some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead. This memory he constantly renews and occasionally enlarges, that all to a man may be condemned by their own conscience when they neither worship him nor consecrate their lives to his service. Certainly, if there is any quarter where it may be supposed that God is unknown, the most likely is among the dullest tribes farthest removed from civilization. But, as a heathen tells us, there is no nation so barbarous, no race so brutish, as not to be imbued with the conviction that there is a God. Nay, even idolatry is ample evidence of this fact. We know how reluctant man is to lower himself, in order to set other creatures above him. Therefore, when he chooses to worship wood and stone, it is evident how very strong this impression of a Deity must be. In opposition to his natural haughtiness, he spontaneously humbles himself before the meanest object as an act of reverence to God.
Since the perfection of blessedness consists in the knowledge of God, he has been pleased...not only to deposit in our minds that seed of religion of which we have already spoken, but so to manifest his perfections in the whole structure of the universe. Daily he places himself in our view so that we cannot open our eyes without being compelled to behold him. His essence, indeed, is incomprehensible, utterly transcending all human thought; but on each of his works his glory is engraved in characters so bright, so distinct, and so illustrious, that none, however dull and illiterate, can plead ignorance as their excuse. Hence, with perfect truth, the Psalmist exclaims, "He covers himself with light as with a garment," (Psalm 104:2). Because the glory of his power and wisdom is more resplendent in the firmament, it is frequently designated as his palace. Wherever you turn your eyes, there is no portion of the world, however minute, that does not exhibit at least some sparks of beauty. It is impossible to contemplate the vast and beautiful fabric as it extends around without being overwhelmed by the immense weight of glory. Hence, the author of the Epistle to the Hebrews elegantly describes the visible worlds as images of the invisible (Heb. 11:3), the elegant structure of the world serving us as a kind of mirror in which we may behold God, though otherwise invisible. For the same reason, the Psalmist attributes language to celestial objects, a language which all nations understand (Psalm 19:1), the manifestation of the Godhead being too clear to escape the notice of any people, however obtuse.
Calvin's Institutes, vol. 1, from chapters 4 and 5.
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Day 19
WHAT IS CALVINISM?
Earnest Reisinger
Charles Haddon Spurgeon, that great soul-winner, once said, "We only use the term Calvinism for shortness. That doctrine which is called Calvinism did not spring from Calvin. We believe that it sprang from the great founder of all truth. Perhaps Calvin himself derived it mainly from the writings of Augustine. Augustine obtained his views, without doubt, through the Holy Spirit of God, from diligent study of the writings of Paul, and Paul received them from the Holy Ghost and from Jesus Christ, the great founder of the Christian Church. We use the term, then, not because we impute an extraordinary importance to Calvin's having taught these doctrines. We would be just as willing to call them by any other name, if we could find one which would be better understood, and which on the whole would be as consistent with the fact." Spurgeon went on to say, "The old truths that Calvin preached, that Augustine preached, is the truth that I preach today, or else I would be false to my conscience and my God. I cannot shape truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox's gospel is my gospel. And that gospel which thundered through Scotland must thunder through England again."
Whichever name we use, it can but be regarded as a mere convenience now rendered necessary because of its general adoption. Personally, we regard the name as an entire mistake seeing that it has been the means of fostering many of the ignorant trivial objections which have been heard not only in these days, but also in days which are past. There is a genuine resurgence today of this grand and glorious Pauline system of biblical truth, among Southern Baptists in particular. For those of us who are numbered among this group, it is nothing less than coming home to our doctrinal roots. The founding fathers of the SEC were immersed in that stream of biblical truth where no man can touch bottom, and which caused the great Apostle to cry, "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! For who has known the mind of the Lord? Or who has become His counselor? Or who has first given to Him and it shall be repaid to him? For of Him and through Him and to Him are all things, to whom be glory forever. Amen."
The importance of the subject discussed should lead us to proceed only with profoundest reverence and caution. While it is true that mysteries are to be handled with care, and while unwarranted and presumptuous speculations concerning divine things are to be avoided, yet if we would declare the Gospel in its purity and fullness, we must be careful not to withhold from believers what is declared in the Scriptures concerning the truth of Calvinism. That some of these truths will be perverted and abused by the ungodly is to be expected. No matter how plainly it is taught in Scripture, the unenlightened mind considers it absurd, for instance, that one God should exist in three persons, or that God should foreknow the entire course of world events, and that his plan should include the destiny of every person. And while we can know only as much about the Bible as God has seen fit to reveal, it is important that we shall know that much; otherwise, it would not have been revealed.
Where Scripture leads we may safely follow. Many misrepresentations are made by those who do not know what biblical Calvinism really is. Most of this group call real Calvinism "hyper-Calvinism." Some think that if you believe in the antinomian view of "eternal security" you are a Calvinist, and everyone else is either an Arminian or a hyper-Calvinist. There is no question that many who claim to be Calvinists are not as evangelistic as they should be. It is not because of Calvinism, but because of a cold and indifferent heart. Many Arminians are not evangelistic, but it is not because of their Arminianism. Again, it is because of a cold and indifferent heart. It is also true that Calvinism will kill some kinds of evangelism. Some people do not like rock and roll music, but that does not mean that they do not like music. So it is with some methods men call evangelism. They are repulsive to Calvinists. But let it be known, Calvinists love and embrace true God-centered, biblical evangelism. It is important to make a distinction between God-centered evangelism and man-centered evangelism. Calvinism may kill man-centered evangelism but true biblical Calvinism gives true evangelism its only proper doctrinal foundation. And, it also guarantees its success. God saves sinners--that is Calvinism. He does not just make salvation possible, but actually saves by plan and power.
Calvinism sets forth a God who was sovereign in creation and sovereign in redemption, both in planning and perfecting. The Trinity works together for the salvation of the sheep. God the Father planned it; God the Son achieves it; God the Spirit communicates and efficaciously applies it. We do not support the erroneous idea that God has done all He can, and is now standing idly by waiting to see what sovereign sinners are going to do with this impotent, pathetic Jesus. No, no, God saves sinners--salvation is of the Lord. We must not weaken this great truth by disrupting the unity of the Trinity, or by dividing the achievement of salvation between God and man.
Calvinists believe and teach that the cross was not a place just to make salvation possible but to actually secure the salvation of His people. These doctrines show the cross as revealing God's power to save, not His impotence. God was not frustrated at the cross; He was the Master of Ceremonies.
A Calvinist does not believe that God's decision to save man by a decree leaves man passive or inert. No! The very opposite takes place! God's sovereign grace does not annihilate man's powers, but it does remove his powerlessness. It does not destroy his will, but frees it from sin. It does not stifle or obliterate his conscience, but sets it free from darkness. It regenerates and recreates man in his entirety, and in renewing him by grace, causes him to love and consecrate himself to God most freely.
Calvinism is the certainty of success in the work of evangelism. It is the foundation and hope of missionary endeavor. If the hope of preachers and missionaries was in their own power and ability to convert sinners, or if our hope was in the power or ability of dead sinners to give themselves life, all would despair. But when the worker's hope is in the work of the Holy Spirit who alone can quicken, we labor with hope and expectation in what God will do, as He effectually calls His sheep by His own will and power through prayer and preaching.
reformedreader.org/e&c.htm
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Day 20
AN INVITATION TO LOST SINNERS
George Whitefield
"For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life. For God did not send his Son into the world to condemn the world, but that the world through him might be saved."(John 3:16)
"I offer you salvation this day. The door of mercy is not yet shut, there does yet remain a sacrifice for sin for all that will accept of the Lord Jesus Christ. He will embrace you in the arms of his love. Oh, turn to him, turn in a sense of your own unworthiness. Tell him how polluted you are, how vile, and be not faithless but believing. Why do you fear that the Lord Jesus Christ will not accept? Your sin will be no hindrance, your unworthiness no hindrance. If your own corrupt hearts do not keep you back, nothing will hinder Christ from receiving you. He loves to see poor sinners coming to him. He is pleased to see them lie at his feet pleading his promises. And if you thus come to Christ, he will not send you away without his Spirit but will receive and bless you.
Do not put a slight on infinite love--he only wants you to believe on him that you might be saved. This, this is all the dear Saviour desires--to make you happy, that you may leave your sin to sit down eternally with him at the marriage supper of the Lamb. Let me beseech you to come to Jesus Christ. I invite you all to come to him and receive him as your Lord and Saviour. He is ready to receive you. I invite you to come to him that you may find rest for your souls. He will rejoice and be glad. He calls you by his ministers. Oh, come unto him. He is laboring to bring you back from sin and from Satan, unto himself. Open the door of your hearts, and the King of glory shall enter in.
My heart is full, it is quite full, and I must speak, or I shall burst. What, do you think your souls of no value? Do you esteem them as not worth saving? Are your pleasures worth more than your souls? Had you rather have regard to the diversions of this life than the salvation of your souls? If so, you will never be partakers with him in glory. But if you come unto him, he will supply you with his grace here and bring you to glory hereafter; and there you may sing praises and hallelujahs to the Lamb forever. And may this be the happy end of all who hear me!"
reformedreader.org/e&c.htm
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Day 21
A WORD TO THE ANXIOUS
Kenneth MacRae
This tract is for the anxious. Others probably will scarcely trouble to read it. Those who have no anxiety as to what is to become of their souls, are not likely to find much of interest in it. But the Lord may see fit to bless it to the anxious, awakened soul.
The awakened sinner always has this question, "What must I do to be saved?" The Word of God gives an answer, and man cannot give better: "Believe in the Lord Jesus Christ and thou shalt be saved." But what does "believe" mean? It does not mean to live a good life or to begin a life of good works. It does not mean to become religious, to read the Word, or to pray. All these are good and well in their own place, but none of these things is meant by the simple word "believe." "To believe" means "to trust in"--to trust in Christ. This is faith, and once faith is put into exercise--in trusting in Christ upon the warrant of His Word,--then follow the works of a renewed life and the exercises of a new creature as the spontaneous fruits of faith. Faith without these fruits is dead, is useless, is a snare.
Now this faith is the gift of God, and therefore it must be earnestly sought. Many excuse their inaction on the ground that the exercise of saving faith is beyond their power. But this excuse can never stand, for their inability makes it imperative that they should seek this power. Our concern at present, however, is with the command, "Believe in the Lord Jesus Christ," and we may be sure that the Lord who gives the command is willing to give the power too. This, then, is the duty--to believe--responsibility for the neglect of which no sinner can divest himself, no matter how he may seek to emphasize his own inability. God's sovereignty and man's responsibility are doctrines which no human mind can reconcile, but they are both true.
To believe in a person is simply to trust in him. To believe in Christ is the very same thing--to trust in Him. You believe in a person because you have reason to believe that he is trustworthy. You trust the care of your house to a person just because you are persuaded that you can safely do so, and you are assured that that person will discharge faithfully every obligation entailed in that duty. In the same way, the renewed sinner comes to trust Christ with the care of his soul for time and for eternity, and for the very same reason--that he is persuaded that he can safely do so. The act of faith, then, is consequent upon a persuasion of the fact that Christ is both able and willing to save. Apart from this, the act of faith, the closing of the sinner with Christ's offer of salvation, is impossible.
Now what precisely does this persuasion involve? It involves several important things which we shall specify below.
It involves an implicit belief in the Divine Record concerning the Lord Jesus Christ. Any questioning of the veracity of the Word is fatal. Many claim to believe in Christ who refuse to accept the inerrancy of His Word, but their faith is in a Christ of their own imaginations. Saving faith will have nothing less than the sure Word of God.
It involves the belief that He suffered and died for sinners. He came as a Substitute. Taking the nature of man while yet God, He satisfied the claims of the law by a life of spotless obedience, and its penalty by dying the cursed death of the Cross. This He did in the room and stead of those whom He came to save. And these by nature were all sinners, and it was as sinners that He died for them.
It involves the belief that the efficacy of His work is offered to sinners. It is not offered to the elect alone. Rejecters among Gospel hearers will be held responsible for what they have done. Christ's ministers are commissioned to preach the Gospel to every creature. This must be fully realized--that Christ is genuine in offering salvation to all who hear the Gospel, no matter how sinful they may be.
It involves the belief that this offer is to be received by faith. You cannot buy it by your good works, by your repentance and your reformed life, or by your prayers. Nor can you merit it by getting your heart into suitable frames or possessed by warm, spiritual feelings. You must realize this if there is to be any compact between you and Christ.
It involves the conviction that His word is a real personal message to you. You need wait for no dream or vision as a messenger from God. When you hear His Word or read it, God speaks to you--to you personally as apart from all others--and He means what he says.
It involves the persuasion that He will save you from the wrath to come if you look to Him to do so. There is a day appointed in which God will judge the world in righteousness, and all will receive according to the measure of their sins. Only those shall escape the penalty of their transgressions who have entrusted their souls to Christ. He can save them because He has already borne their penalty. You must be persuaded of this, that He will do as much for you if you only trust Him to do so. "But what warrant have I?" you ask. A better warrant you could not have. The Gospel itself is your warrant, for so to trust Christ is exactly what the Gospel asks you to do.
It involves the belief that consequent upon trusting Him your sins are blotted out. The efficacy of His work is imputed to you, and your sins are blotted out from God's Book of Remembrance. And your trusting in Him is an evidence of the fact that Christ died for you, and if He died for you, Justice will never ask that you again should pay the price.
It involves the belief that since you now trust in the Lord Jesus you are accepted in Him. You are still sinful in yourself, but Christ is your Substitute, and God viewing you in Him sees no flaw in you. Consequently you may have confidence before Him and be assured that your prayers are heard.
It involves the belief that now you have every reason for joy and peace. You have now come to rest upon Christ on the warrant of His Word, and therefore you may well rejoice for you know that your sins will meet you no more. You may safely banish every fear and be at peace since you have such a Heavenly Advocate upon your side.
Now this is what the Gospel requires of you. Go over these nine propositions again slowly, carefully, and with prayer. "Believe on the Lord Jesus Christ, and thou shalt be saved."
members.aol.com/RSISBELL/macrae.html
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Day 22
THE TRUE VINE
Andrew Murray
"Herein is my Father glorified, that you bear much fruit:
so shall you be my disciples."
John 15:8And are those who do not bear much fruit not disciples? They may be, but in a backward and immature stage. Of those who bear much fruit, Christ says: "These are My disciples, such as I would have them be--these are true disciples." So our Lord tells who are disciples after His heart, worthy of the name: Those who bear much fruit.
We find this double sense of the word disciple in the Gospel. Sometimes it is applied to all who accepted Christ's teaching. At other times it includes only the inner circle of those who followed Christ wholly and gave themselves to His training for service. The difference has existed throughout all ages. There have always been a smaller number of God's people who have sought to serve Him with their whole heart, while the majority have been content with a very small measure of the knowledge of His grace and will.
And what is the difference between this smaller inner circle and the many who do not seek admission to it? We find it in the words "much fruit". With many Christians the thought of personal safety, which at their first awakening was a legitimate one, remains to the end the one aim of their religion. The idea of service and fruit is always a secondary and very subordinate one. The honest longing for much fruit does not trouble them. Souls that have heard the call to live wholly for their Lord, to give their life for Him as He gave His for them, can never be satisfied with this. Their cry is to bear as much fruit as they possibly can.
Bear much fruit: so shall ye be My disciples. Let me beg every reader to consider these words most seriously. Be not content with the thought of gradually doing a little more or better work. In this way it may never come. Take the words, much fruit, as the revelation of your heavenly Vine of what you must be, of what you can be. Let them waken in you once again the faith and the confession: "I am a branch of the true Vine; I can bear much fruit to His glory, and the glory of the Father."
We see in God's Word everywhere two classes of disciples. Let there be no hesitation as to where we take our place. Let us ask Him to reveal to us how to be as full of His Spirit as He can make us. Let our desire be nothing less than perfect cleansing, unbroken abiding, closest communion, abundant fruitfulness--true branches of the true Vine.
theoldtimegospel.org/home/grow_vine18.html
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Day 23
CONCERNING DEATH
Andrew Gray
There are seven advantages which attend those who live within the continual sight of the truth that they must die.
The faith of approaching death will make a soul exceedingly diligent in duty. Yes, it is even the epicure's argument, "Let us eat and drink, for tomorrow we shall die." And should not the Christian much more cry out, "Let me watch and pray, for tomorrow I may die?" I say, if the epicures did make use of this notion to make them vigorous in the pursuit of their pleasures, how much more should a Christian improve upon it for making him vigorous in the pursuit of his duty!
The faith of approaching death will make a Christian exceedingly active in duty. He will not only be diligent but also exceedingly serious and zealous in the exercise of his duty. This is clear from that notable exhortation, "Whatsoever your hand finds to do, do it with all your might." And what is the reason for it? Because there is no work, knowledge, nor wisdom in the grave.
That we must all die will help a Christian be exceedingly mortified to the things of this present world. Oh, covetous men and women, were you to shake hands with cold death but once every morning, I should defy you to pursue the world so much as you do. Stop your pursuit after the world, for death is approaching which will cause all your worldly comforts to vanish.
When a Christian believes this truth that he must die, it will be an exceedingly great restraint to keep him from sinning, as it was with Job when reckoning over the many good deeds he had done: "What then shall I do when God rises up and when he visits, what shall I answer him?" As if he had said, "Sirs, mistake me not, I am not boasting much of myself, for I could not have done otherwise, else what should I do when God rises up? How could I answer to God if I had done otherwise?" I think it were a notable practice for each of you to say, "0h, temptation, what will I answer to God when he rises up to reprove me if I should yield unto you?"
When a Christian lives within the sight of this truth, it will make him exceedingly patient under every cross that he meets. Such a Christian will quiet himself with this: death will put me beyond this cross, it is but a cloud that will quickly pass away.
The sixth advantage is this: the faith of approaching death will teach a person to study saving wisdom. This is clear from Psalm 90:12 where Moses puts up the request to teach us to number our days that we may apply our hearts unto wisdom.
The last advantage is this: it will make a Christian very careful in preparing for death. How dreadful it is for an unprepared man to meet with death. He desires not to die, yea, he would give a world for his life. But die he must. Therefore, I say unto you all, set your house in order, for ye shall surely die.
newble.co.uk/gray/sermon16.html
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Day 24
GUILT REMEMBERED
John Calvin
"Then they said to one another, 'We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us.'" (Genesis 42:21)
This is a remarkable passage showing that the sons of Jacob, when reduced to the greatest straits, [now shut up in prison by Joseph], recall to memory a fratricide committed thirteen years previously. Before affliction pressed upon them, they were in a state of torpor. Moses relates that even lately they had spoken without agitation of Joseph's death, as if conscious to themselves of no evil. But now they are compelled to enter into their own consciences. We see, then, how in adversity God searches and tries men, and how, while dissipating all their flattering illusions, he not only pierces their minds with secret fear but extorts a confession which they would gladly avoid.
This kind of examination is very necessary for us. Astonishing is the hypocrisy of men in covering their evils; and if impunity be allowed, their negligence will be increased twofold. Wherefore no remedy remains except that they who give themselves up to slumber when the Lord deals gently with them, should be awakened by afflictions and punishments. Joseph, therefore, produced some good effect when he extorted from his brethren the acknowledgment of their sin in which they had securely pleased themselves. And the Lord had compassion on them in taking away the covering with which they had been too long deceived. In the same manner, while he daily chastises us by the hand of man, he draws us, as guilty, to his tribunal. Nevertheless, it would profit but little to be tried by adversity unless he inwardly touched the heart. For we see how few reflect on their sins, although admonished by most severe punishments. Certainly no one comes to this state of mind but with reluctance. There is no doubt that God, in order to lead the sons of Jacob to repentance, impelled them by the secret instinct of his Spirit as well as by outward chastisement to become sensible of that sin which had been too long concealed.
They acknowledge that it is by the just judgment of God that they obtained nothing by their suppliant entreaties, for they themselves had acted so cruelly toward their brother. Dreadful is that denunciation, "Whoever shuts his ears to the cry of the poor will also cry himself and not be heard" (Prov. 21:13). Therefore, while we have time, let us learn to exercise humanity, to sympathize with the miserable, and to stretch out our hand for the sake of giving assistance. But if at any time it happens that we are treated roughly by men, and our prayers are rejected, then let the question occur to us whether we ourselves have in anything acted unkindly toward others. For although it were better to be wise beforehand, it is, nevertheless, to our advantage to reflect whether those with whom we deal have not experienced similar hardships from us.
Calvin's Commentary
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Day 25
FAITH AND THE DISCOMFORTS OF WORK
Charles Spurgeon
Faith has a very beneficial influence upon the life that we live in the flesh, for it reconciles a man to the discomforts of his calling. It is not every calling that is easy or lucrative or honored among men. It is a happy circumstance when a man has espoused a business which is so congenial with his taste that he would not change it for another if he could. But some find their trades irksome to them. This is an evil under the sun. Some employments are despised by the thoughtless and involve much self-denial, and, hence, those who follow them need much faith to enable them to live above the trials of their position.
Faith teaches the humble worker to see Jesus in all his lowliness, condescending to take upon himself the form of a servant for our sakes. Faith reads, "Jesus, knowing that he came forth from God and went to God, took a towel, and girded himself, and washed his disciples' feet." That was one of the most menial of employments, and if our Lord and Master did not disdain it, why should we be ashamed of the humblest form of service? From henceforth let no man trouble you, but rejoice because the poor man's Saviour was a servant even as you are, and he too was "despised and rejected of men."
Your faith ought to help you by arousing your gratitude for deliverance from a far worse drudgery. You did for Satan things of which you are now ashamed. Any work for the devil and for his black cause would be dishonorable. To rule an empire for Satan would disgrace us; to wear the crown put on our heads by sinning would be a horrible curse; but to wash feet for Christ is glorious service. There is no degradation in anything that is done for God. Faith in God sanctifies the man and his calling too, and makes it pleasant to him to carry the cross of Christ in his daily labor. There are some who hold their heads high, who, nevertheless, do things that are disgraceful to humanity, but surely you and I ought never to think anything a hardship which falls to our lot by the appointment of divine providence.
Faith is a great teacher of humility, for it bids us think little of ourselves and rest alone in God. It fosters humility and renders a man's task pleasant when otherwise it would be irksome. Pride makes a man stiff in the back. There are some works which he cannot do, though he would be happy enough in doing them if he had not such foolish ideas of his own importance. Hard work is no disgrace to any man. It is far more degrading to be leading the life of a fashionable do-nothing. When the Lord makes us feel that we are poor, undeserving creatures, we do not mind taking the lowest room or doing the meanest work, for we feel that as long as we are out of hell and have a hope of heaven, the meanest service is an honor to us. We are glad enough to be where God would have us be, seeing Christ has loved us and given himself for us.
Faith also removes discomforts by reminding us that they will not last long. Faith says of trial, "Bear it! The time is short. Soon the Saviour comes, and the poorest of his followers shall then reign with him." Toil on, O weary one, for the morning light will put an end to thy labor, which lasts only through the hours of darkness. The glory breaks, the night is wearing away, and the dawn appears. Therefore, patiently wait and quietly hope, for you shall see the salvation of God. Thus faith takes the thorns from our pillow, and makes us learn in whatsoever state we are therewith to be content. Call you this nothing? Has not Jesus done much for us when by faith in him we have learned to endure the ills of life with sweet content?
puritansermons.com/spurgeon/spurge6e.htm
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Day 26
OUR GREAT HIGH PRIEST
Robert Hawker
"And having turned, I saw seven golden lampstands, and in the midst of the seven One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band." (Revelation 1:13)
My soul, you are going this morning to the throne of grace, are you not? Pause then, and see Jesus as John saw him in his priestly vestments; for remember he is still a priest upon his throne, and by the oath of Jehovah abides a priest forever. No, my soul, be not afraid, draw close; hark, surely he calls. I think he speaks to you--"Look to me! Look to me! See, I am your intercessor. This is the reason I wear these priestly garments. And as the ancient high priest represented me, I appear in them down to the foot, and the golden girdle round and beneath the breast. What is your cause? What blessings and praises do you have to offer for past grace? And what supplications for present and future favors? See my garments dipped in blood. Think of the everlasting efficacy of my righteousness. For whom should I make intercession but for transgressors?"
Fall down, my soul, with holy reverence and godly fear. Jesus will do to you what he did to John. He will lay his right hand upon you and say, "Fear not." Oh precious, precious Lord, you are, indeed, he that was dead and now lives forevermore. And you will indeed live to see the fruits of your great salvation faithfully and fully applied to every one of your redeemed. Your priesthood is forever. Your intercession is unceasing. I do look upon you, Lord, by faith, even now standing with the blood of the covenant in your hand, presenting me, even me, poor wretched, worthless me, as one of the purchase of this blood. Do I not hear your voice in those soul-reviving words, "Father, keep through Your name those whom You have given Me?" (John 17:11).
Oh you trembling souls! You who this day have any cause to bring before the court of heaven, look unto Jesus. Look within the veil, see Jesus there; look steadily, though humbly, and behold his hands, his side; Zion is still engraved on his palms. Nay, do we not see, may we not read our very names, as the high priest bore the names of Israel on his breast while his hands are lifted up to bless! Yes, Jesus takes up our cause, bears our persons and all our concerns. And how shall either fail while he is "able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them."
puritansermons.com/pmp/pmp0723a.htm
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Day 27
HUMILITY
Charles Spurgeon
"But he gives more grace. Therefore he says:
God resists the proud, but gives grace to the humble."
James 4:6What is humility? The best definition I have ever met with is, "to think rightly of ourselves." Humility is to make a right estimate of ourselves. It is not humility for a man to think less of himself than he ought. Some people, when they know they can do a thing, tell you they cannot; but you do not call that humility. A man is asked to take part in some meeting. "No," he says, "I have no ability;" yet, if you were to tell him that yourself, he would be offended at you. It is not humility for a man to stand up and depreciate himself and say he cannot do this, that, or the other thing when he knows that he is lying. If God gives a man a talent, do you think the man does not know it? If a man has ten talents, he has no right to be dishonest to his Maker and say, "Lord, you have only given me five." It is not humility to underrate yourself. Humility is to think of yourself, if you can, as God thinks of you. It is to feel that if we have talents, God has given them to us. Like freight in a vessel, they tend to sink us low. The more we have, the lower we ought to lie. Humility is not to say, "I have not this gift," but it is to say, "I have the gift, and I must use it for my Master's glory. I must never seek any honor for myself, for what have I that I have not received?"
Now, what comes of humility? "Before honor is humility." Humility is the herald which ushers in the great king; it walks before honor; and he who has humility will have honor afterwards. I will only apply this spiritually. Have you been brought to feel that in yourself you are less than nothing? Are you humbled in the sight of God, to know your own unworthiness, your fallen estate in Adam, and the ruin you have brought upon yourself by your own sins? Have you been brought to feel yourself incapable of working out your own salvation, that it must be God who works in you to will and to do of his own good pleasure? Have you been brought to say, "Lord, have mercy upon me, a sinner?" Well, then, as true as the text is in the Bible, you shall have honor by-and-by. You shall have honor soon to be washed from all your guilt. You shall have honor soon to be clothed in the robes of Jesus, in the royal garments of the King. You shall have honor soon to be adopted into his family, to be received among the blood-washed ones who have been justified by faith. You shall have honor to wear the crown and wave the palm one day, for you have now that humility which comes from God.
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Day 28
THE CHARM OF JERUSALEM
Alfred Edersheim
In every age, the memory of Jerusalem has stirred the deepest feelings. Jews, Christians, and Moha