Family Devotionals

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May 13

Matthew 15:32 to end. Christ feeds five thousand with seven loaves.

For three days seated upon a mountain, surrounded by the afflicted and the ignorant, our blessed Lord had manifested his compassion for our fallen race. At the end of that period, he displayed his beneficence by feeding the multitude. He had refused to feed them when they came because of the loaves; but now that they had been gathered together from other motives, he provided for their wants. It is so now. The Lord does not promise to provide for the temporal wants of those who attempt to serve him from interested views, but only for those who seek first the kingdom of God and his righteousness.

Is it not surprising that the disciples should say the second time, "Whence should we have so much bread in the wilderness, as to fill so great a multitude?" How soon they had forgotten the five loaves and the five thousand! But can we remember no similar instance of forgetfulness in our own history? Has not the Lord on many occasions in times past gone beyond our highest expectations? And yet are we not prone in every fresh difficulty to doubt his power and his faithfulness? David remembered that God had delivered him out of the paw of the lion and the bear, and therefore he believed that He would deliver him out of the hand of the mighty giant. Whenever we find ourselves placed in difficulties, we should remember the "years of the right-hand of the Most High;" that is, we should remember the events of past years, and the deliverances we have received. How many fears have we entertained! Have they been realized? Has not the Lord been better to us than our fears? and better than our hopes too? The Lord, who fed the multitude, can supply the largest family with bread. The pious parent may trust Him to send provision for all his little ones. The affectionate daughter may feel assured that the Lord will help her to sustain her widowed mother. The weak in health, and declining in years, may confide in the Lord not to leave them to pine neglected and forlorn; for the eyes of the Lord are over the righteous, and his ears are open unto their prayers.

The Lord is able to supply his perishing creatures with more enduring food than bread. The disciples ought to have known that the bread they distributed signified that flesh which Jesus would give for the life of the world; for they had lately heard their Master discourse upon this subject. The Lord has already raised up many faithful ministers who proclaim to his people the crucified Savior. This was his promise in days of old—"I will give you pastors according to my heart, which shall feed you with knowledge, and with understanding," (Jer. 3:15.) If all congregations had the same appetite for the bread of life that this multitude had for common bread, how joyfully would pastors exercise their ministry! But of what congregation can it be said, "They did all eat and were filled?" Too many people have no appetite for the heavenly feast; they sit as God's people sit, but they partake not of the sacred fare—they go away to feed again upon ashes, and at length die without having tasted of that bread, which if a man eat, he shall live forever. But there is a congregation above, in number far exceeding four thousand, or one hundred and forty-four thousand—a multitude that no man can number, who are fed by the Lord himself with heavenly manna. They hunger no more, because the Lamb which is in the midst of the throne feeds them.

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May 14

Matthew 16:1-4. Christ refuses to grant a sign to the Pharisees and Sadducees.

It is not certain what the sign from heaven was that the Pharisees and Sadducees desired to see; probably it was some display of Christ's glory, such as he afterwards gave to his most favored disciples upon the mount. But whatever the sign required might be, the motive that led these men to ask for it was a very evil one—it was the desire not to believe. And why did they entertain this desire? Because they hated Jesus. It is our desires and our feelings that mark our characters in God's sight.

And what were the feelings of the Savior on this occasion? Mark records a circumstance which shows us what they were. In Mark 8:12, we read, "And he sighed deeply in his spirit." The hardness of men's hearts grieved the Savior more than all the sufferings of his life. It is a sign of grace in the heart when a man is deeply grieved by hearing of sin committed against others; but it is a still better sign when he is grieved, rather than angry, at sins committed against himself. There are some to be found among the followers of Jesus, who have imbibed this feeling from their Master. The most cutting reproaches have excited no other emotion than this regret—"Alas, he who hates me is blind, and knows not what he does."

The Lord condescended patiently to argue with these unbelievers. He proved that their doubts respecting his being the Son of God did not arise from want of understanding; for they showed their understanding by knowing the signs of the weather. Their understandings were good enough to enable them to know that he was the Son of God, because all the signs the prophets had described, had come to pass. We cannot now consider what these signs were. The miracles Jesus performed were among them; for Isaiah had prophesied that the tongue of the mute should sing when the Savior came, that the ears of the deaf should be unstopped, and that the lame man should leap as an deer, (Is. 35.)

Jesus declared that one sign only should be given to these unbelievers—the sign that God once gave to the Ninevites.

Jonas was cast into the sea, and was swallowed by a whale. Thus Jesus would be cast into the grave, and lie hid in the tomb. As Jonas was delivered from the whale, so Jesus was raised from the tomb. As Jonas warned the people of Nineveh that their city would be destroyed in forty days, so Jesus warned the people of Jerusalem that their city would be destroyed in forty years; that is, before that generation would pass away. But whereas the Ninevites repented at the preaching of Jonas, the Jews did not repent at the preaching of the Lord and his apostles.

The words which are recorded in the conclusion of this passage (verse 4) are dreadful—"Jesus left them and departed,"—left them in mingled sorrow and displeasure. To be left by Jesus is almost the greatest calamity that can befall a human creature! There is one calamity greater, which is this—to hear Jesus say, "Depart from me." If left by Jesus, we may implore his return; but when he says "Depart," we never can be admitted any more into His presence. Some, who have despised religious privileges while they possessed them, have learned their value after they have lost them; and sometimes God has graciously restored the blessings they had forfeited. But it too often happens that when Jesus leaves a people, he leaves them to their impenitence and hardness of heart, and that when they see Him again, it is to hear Him say, "Depart from me, you cursed, into everlasting fire."

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May 15

Matthew 16:5-12. He warns his disciples against the leaven of the Pharisees and Sadducees.

We often find that people did not understand our Savior when he spoke of spiritual things under the image of earthly ones. Thus, when he spoke of living water to the woman of Samaria, the woman did not understand him. Neither did his disciples now understand him when he spoke of leaven. He did not reprove the woman of Samaria for not comprehending his meaning, because she had never enjoyed opportunities of instruction; but he expected better things from his own disciples, and he rebuked them, saying, "How is it that you do not understand that I spoke it not to you concerning bread?" And how was it that they did not understand? Had they not lived long enough with their Master to know his way of discourse?

It was unbelief which clouded their minds. Because they had taken no bread with them in the ship, they feared that they should suffer from hunger; though their Lord was in the ship, and though He had promised to supply all their need.

They did not express these unbelieving thoughts aloud; but their Master knew they cherished them in their hearts. Who ventures to go to God to express in words his secret unbelief? Who could say in prayers—"We cannot trust you in time to come? We think it likely that you will forsake us, that you will not care for our tears, or heed our cries." We dare not speak thus to our heavenly Father. Why then should we think what we dare not speak?

Jesus was displeased with his disciples on two accounts—for their want of faith, and for their want of spiritual understanding. How could they suppose that the earthly leaven of the Pharisees was worse than any other leaven? Leaven could not be the worse for belonging to wicked men. Jesus had lately shown his disciples that nothing but sin could pollute; yet their minds were so much darkened by early prejudices that they could not receive this simple truth.

And what was the leaven of which the Savior bids his disciples beware? It was the false doctrine, or teaching, of the Pharisees and Sadducees. Both these sects taught errors; but opposite errors. The Pharisees added to the word of God—the Sadducees took from it. The Pharisees added to it commandments of their own invention; the Sadducees took from it all but the five books of Moses, and even these they did not fully believe, for they would receive nothing that they did not understand. The Pharisees were superstitious—the Sadducees were skeptical. The world is now full of people, who, though bearing different names, preach doctrines like those of the Pharisees and Sadducees. Papists resemble the Pharisees, and infidels the Sadducees.

Were even the disciples in danger of being tainted by bad doctrine? Ought we not to fear its evil influence? Bad doctrine, like infected air, finds entrance through the smallest aperture, and unseen spreads a pestilence all around. As leaven will change the nature of a whole lump of flour, so bad doctrine will injure all the powers of the mind, and all the feelings of the heart. The venerable Howells used to say, "Error in principle is the parent of vice in practice." If it be so, how carefully we ought to shun bad doctrine! Though we may be well instructed in the truth, yet we are liable to be corrupted by false teachers. There are some melancholy instances of people who had instructed thousands by their pious writings, receiving in their advanced years false principles into their minds, and attempting to pervert those whom once they had edified. Our constant prayer ought to be, "Hold me up, that my footsteps slip not."

By what mark may we distinguish good doctrine from false? By this mark; the true doctrine exalts Christ, and humbles man; it is summed up in these words—"O Israel, you have destroyed yourself; but in me is your help," (Hosea 13:9.)

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May 16

Mark 8:22-26. He cures a blind man by touching him twice.

There is one circumstance in this miracle which we do not meet with in any other—it is the gradual manner in which the cure was effected; the blind man was not suddenly restored to sight, but by degrees.

There are several other interesting circumstances connected with this miracle, though they are not peculiar to it. It is evident that this man did not belong to the town of Bethsaida, for after he was cured, Jesus desired him to return to his house, but not to enter the town. Bethsaida was one of those cities most highly favored, and most deeply guilty, for it repented not at the preaching of Jesus. On this account a woe was pronounced against it. "Woe unto you, Bethsaida." The friends of the blind man heard that the Lord was arrived at Bethsaida, and they went there, and besought mercy for the afflicted creature.

It often happens when the gospel is preached in a town, that while it is despised by the inhabitants of the place, it is valued by those who live in distant villages. The Lord showed his displeasure against the people of Bethsaida, by leading the blind man out of the town before he cured him, and by forbidding him to return there afterwards. Those who hate the gospel often take great pains to avoid hearing it, and God sometimes meets their wicked desires by taking measures to prevent their being troubled by the unwelcome sound.

How touching is the account of the kind manner in which Jesus conducted the blind man out of the town! "He led him by the hand." Behold the Son of God leading the blind by a way that he knew not, to the retired spot in which he intended to restore him to sight. Perhaps this blind man was but little acquainted with his benefactor, and was not fully aware of his power to cure his blindness. Thus many are led by Jesus to the place where they are converted. They know not where the events of Providence are guiding them; they know not why they are removed from one place to another; why one path is blocked up, and another opened before them, until at length they find that all was arranged to bring about this blessed end, the opening of their blind eyes.

Jesus cured this blind man by the use of outward means, and not by his word alone; He spat on his eyes, and touched them. Perhaps he did so that he might more fully convince him that He alone was the author of his cure; there was a virtue in his touch, a power in the simplest means when applied by Him, that could remove blindness. Thus it is now. The most trifling circumstances are made by the power of Christ effectual to open the eyes of unbelievers.

A few years ago, an infidel saw a child reading the Bible, and said to him, in a scornful manner, "You cannot comprehend that book, why do you read it?" The child replied, "I delight in it, and therefore I try to understand it." This simple answer struck the infidel so powerfully, that he was led to reflect seriously on the cause of his unbelief, and to apply to God for his Holy Spirit.

This blind man, it appears, had not been born blind, for he knew the names of surrounding objects. His sight was so imperfectly restored at first, that it was only by their movements that he could distinguish men from trees; he knew that those were men that he beheld, because they walked. Jesus would not suffer him to remain in this state, but soon completely restored his sight. He laid his hand upon him the second time. Are not we reminded by this account of our own case? Has spiritual light been bestowed upon us? Is that sight perfect? Can we understand spiritual things distinctly and fully? We must reply, "No, we see through a glass darkly." Not through such a glass as in these days admits light into our rooms; but we see spiritual truths in the same confused manner that objects are seen reflected upon ancient mirrors, which were only made of polished brass. This is the state of the most enlightened Christian; he sees eternal things "darkly." How much more is it the state of new converts! They can just discern (though faintly) what it is most necessary to know; they see that sin is hateful, that God is holy, and that Christ is precious; but there are many important truths they cannot distinguish; and when they meditate on them they are perplexed and distressed.

What is the only remedy for the darkness of our minds? The touch of Jesus. Let him touch us by his Spirit the second time, and the third time. Let him continue to touch our eyes with his divine eye salve, until we can see him as he is, that we also may be like him. When the apostle Paul wrote to the Ephesians, though he knew they were converted, yet he told them that he constantly prayed that the eyes of their understanding might be enlightened, that they might know the hope of their calling, and the riches of their glorious inheritance. (Eph. 1:18.) These are the things that we so dimly discern. We do not behold the excellency of heaven with sufficient clearness. But the day shall come when those who now see imperfectly shall see face to face, shall know even as they are known.

"O glorious hour, O blessed abode,
I shall be near and like my God,
And flesh and sin no more control
The sacred pleasures of the soul."

Those are indeed miserable who say, "' We see," though they see not. Let us continually cry, "Anoint our eyes, that we may see more and more of your divine glory, O blessed Lord!"

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May 17

Matt. 16:13-20. He pronounces a blessing upon Peter.

In this passage we are permitted to behold Jesus and his disciples in sacred retirement. The towns of Caesarea Philippi were situated at the northern part of the land, where the Lord was in some degree relieved from the pressure of the multitude. Such seasons he devoted to the instruction of his beloved apostles. With them he joined in holy exercises. We never hear of his praying with the multitude; but we know that he often prayed alone with his chosen flock. After his prayer, he conversed with them upon sacred subjects. He asked them, "Whom do men say that I the Son of man am?" It appears from their answer, that the multitude did not believe him to be the Son of God. But when he asked his disciples who he was, Simon Peter answered for the rest—"You are the Christ, the Son of the living God."

The Lord was pleased with this bold confession of faith, and he said, "Blessed are you, Simon Barjona." When Peter first came to Jesus, Simon was his name, but Christ gave him the name of Peter which means a stone. Who was it had taught Peter that Jesus was the Son of God? Flesh and blood had not taught him; that is, no man had taught him; but the Father himself. Men can never make us believe in Christ; they cannot give us faith. It comes from God alone. Those who have not been taught by God, may appear to be religious; but they will forsake Christ in times of persecution. But Peter would in the end (though not at first) prove firm as a stone. Christ knew this when he said, "You are Peter."

But was Peter the rock on which Christ would build his church? No. There is only one rock, that is Christ himself. Peter had just declared, "You are the Christ." By believing this truth, sinners are saved. Peter, after his Lord's ascension, often proclaimed this truth. On one occasion, he said before the enemies of his crucified Master, "This is the stone which was set at nothing of you builders, which is become the head of the corner; neither is there salvation in any other, for there is none other name given under heaven among men whereby we must be saved." (Acts 4:11, 12.) Have we believed in this name? Unless we do believe, we must perish.

True believers are called the church. It was of this church that Christ spoke when he said, "The gates of hell shall not prevail against it." By the gates of hell he meant the powers of darkness, or Satan and his angels, who are now trying to destroy the church of Christ; but they never can succeed, because it is built upon the eternal rock.

Christ showed great favor to Peter, when he said, "I give unto you the keys of the kingdom of heaven." Power belongs to God alone. He shuts, and no man opens, and opens and no man shuts; but Christ communicated some of his own power to his apostles. Before he ascended to heaven, he breathed on them and said, "Receive you the Holy Spirit. Whoever's sins you remit, they are remitted to them, and whoever's sins you retain, they are retained." The apostles proved their authority by the miracles they wrought.

It was not to Peter alone that power was given, but to all the apostles. We find from reading the book of Acts, that Peter possessed no authority over his brethren. Why then did Jesus on this occasion say to him especially, "I give unto you the keys of the kingdom of heaven." The reason seems to be, that as it was Peter who had made the declaration, "You are the Christ," it was to him that Jesus replied. After the Lord had ascended, Paul became an apostle, and though he called himself the least of the apostles, he was in nothing behind the very chief of them; and he proved his apostleship by the signs and wonders which he wrought.

The apostles were stewards of the mysteries of God. They had the keys in their hands, and they unlocked their Lord's treasury, and distributed among men his unsearchable riches. While many trample these pearls under their feet, may we count all things but dross for the excellency of the knowledge of Christ Jesus our Lord.

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May 18

Matthew 16:21 to end. Christ reproves Peter.

In our last reading, Peter was called "blessed," and was promised many privileges; now he is rebuked as "Satan." Yes, the meek and gentle Jesus uttered this severe rebuke, "Get you behind me, Satan." Thus we see that a true believer is liable to displease the Lord.

Peter was a true believer; yet on this occasion he acted the part of Satan towards his Master, by advising him not to endure suffering. No doubt he was partly actuated by affection, but his Master did not overlook the fault on that account. Peter ought to have had the glory of God more at heart than to have wished the Son of God not to fulfill his glorious work, even unto death. Christ therefore calls him an offence, or a stumbling-block. Those are not our best friends, who endeavor to persuade us to please ourselves, rather than to please God. We should be afraid to listen to them, and we should prefer the friendship of those who counsel us to endure hardness, as good soldiers of Jesus Christ.

Probably there lurked at the bottom of Peter's heart a desire himself to escape suffering with a suffering master; therefore Jesus told him plainly that he must deny himself, and take up his cross. Nor did he speak to him alone, but to each of us. "If any man will come after me, let him deny himself," that is, his earthly desires, for ease, pleasure, riches, esteem—"and let him take up his cross," that is, let him prepare even to die for my sake. The spirit of a Christian is the spirit of a martyr; he is ready to give up all things, even life itself, for Christ.

Many souls have been converted by this solemn appeal, "What is a man profited if he shall gain the whole world and lose his own soul?" It was a sermon preached upon this text that first led the missionary John Williams to care for his soul. He was an ungodly youth at the time he heard it; but afterwards he gave up the world, took up his cross, and followed Christ. At length he lost his life in his service. Having landed upon the island of Erromango, in the New Hebrides, hoping to preach the gospel there, he was pursued by the natives. He had just reached the sea, when he fell down, was overtaken, and bruised to death by the clubs of the savages. His blood was mingled with the waves, his flesh was devoured by cannibals, and his bones made into fish-barbs. But will he regret the choice he made, in the day when the Son of man shall come in his glory? When we consider what the Son of God gave up for our sakes, how little every sacrifice appears that we can make for him! Our great motive ought to be "gratitude" to him who shed his blood for sinners; and it is the great motive of all true Christians.

What did Jesus mean when he said, "There be some standing here which shall not taste of death, until they see the Son of man coming in his kingdom." He could not mean that some of his apostles would live until he came to judge the world; for he has not come yet, and they have long been dead. Did he mean that some of them should soon see him in his glory? In the next chapter there is an account of his glorious appearance upon a mountain, in the presence of three of the apostles. Could men now see Jesus as he will appear when he comes in clouds as King of kings, and Lord of lords, how mean and worthless all earthly glory would appear!

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May 19

Matthew 17:1-4. The Transfiguration.

We lately read of Jesus conversing with his disciples respecting his sufferings. Now we read of his unveiling to them his glory. The prophet Isaiah foretold that his face should be more marred (or disfigured) than the face of any man. (Is. 52:14.) No doubt, therefore, he wore usually an aspect of care and sorrow; but on this occasion he permitted the glories of his divine nature to shine forth through his frail earthly tabernacle. Thus he gave us a glimpse of the glory which awaits all the saints; for when they shall see Him as he is, they shall be like Him, and their vile bodies shall be changed into the likeness of his glorious body.

The mountain upon which this change in the appearance of the Lord took place, is supposed to be Mount Tabor, in Galilee. This mountain stands alone, and its top is not pointed like that of most mountains, but broad and flat, and therefore well-suited for a resting place. Its height is not great. In one hour it may be ascended. In this retired and lovely spot our Savior was praying (as Luke informs us) with three of his disciples, when his form underwent a most glorious alteration. Have not many of his servants in all ages experienced a like glorious change in their feelings when engaged in prayer? Has not the gloom that oppressed them when they began to pour out their souls before God, been succeeded by the light of heavenly day?

The Savior was attended on the mount by two heavenly visitants, Moses and Elijah. Like their Lord, both these holy men, when on earth, had fasted for forty days in the wilderness. But all their sufferings were over, while the bitterest sufferings of Jesus were yet to come. These prophets were well prepared, by what they had themselves endured, to comfort their Lord in the prospect of his agonizing death. That death was the subject of their discourse. The Savior could obtain no consolation from his apostles; their minds were still dazzled by hopes of earthly glory; but he could obtain the most tender sympathy from the discourse of his glorified servants.

The appearance of those departed saints on the mount, is calculated to comfort us also in the prospect of death. Are we not led from this fact, (as from many others,) to believe, that the spirits of the saints do immediately pass into glory, and that they do not wait for the general resurrection to be introduced into the presence of Christ?

How was it that Peter knew that the glorious people he beheld were Moses and Elijah? We are not informed by what means the discovery was made. But does not this circumstance give us reason to believe that we shall know the saints in glory—not only our own friends, whom we loved upon earth, but all the saints? How delightful is the prospect! What will be the raptures of fellowship with such a company! And yet this will be one of the lesser delights of heaven, for the presence of Jesus will be the chief.

Peter was delighted with the scene, and desired that it should never be interrupted. In the warmth of his feelings, he made an unwise request; he asked permission to prepare three tents, for the abode of Christ and his prophets. It was unwise, because Peter himself was not fit to continue in such a scene; flesh and blood cannot inherit the kingdom of God; we must therefore all be changed, and this mortal must put on immortality. Besides this, Peter forgot the unwelcome truths that his Master had lately revealed; he forgot that Christ must be offered as a sacrifice for sin before he could enter into his glory, and that his disciples must partake of his sufferings, before they could partake of his glory. But though the request betrayed an ignorant mind, it showed an affectionate heart. Had not Peter's heart been full of love to his Lord, he would not have thought it such exceeding joy to behold Christ and his saints, and to hear their conversation. No ungodly man would feel satisfied in such company; he would feel anxious to escape to his earthly delights, and his congenial society. He would not say, "It is good for me to be here." It is a sign we have made one step in religion, if we really prefer the society of the godly to any other pleasure. Yet there may still be much that is weak and wavering in our hearts, as there was in Peter's. It is hard to attain to the feelings of Paul when he said, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. 8:18.)

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May 20

Matthew 17:5-9. The voice of God on the Mount.

In the Old Testament, we read of God speaking to Israel from the top of Mount Sinai. On that occasion there was blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; so terrible was the sight, that even Moses said, "I exceedingly fear and quake;" and so terrible was the sound, that Israel entreated that they might hear the voice of God no more. (Deut. 5:25.)

In how different a manner God spoke to the three favored apostles on the summit of Mount Tabor! And what was the reason of this difference?

The words that the Father spoke tell us why he laid aside his terrors, and arrayed himself in the mildest beams of celestial glory. He was well pleased in his beloved Son. His wrath against a guilty world was displayed upon Mount Sinai; his delight in his righteous Son was manifested upon Mount Tabor. Neither was his favor shown to his Son alone, but to those three trembling apostles who loved that Son; for they also entered into the bright cloud. Why then were they so sore afraid? Why did they fall on their faces? Because, since man became a sinner, he has never been able to bear the manifestation of the glory of Jehovah. The smoke and the torments of hell are not the only sights that would overwhelm a mortal man; the brightness and the joys of heaven would be more than he could bear to behold. Now Peter perceived how unwisely he had spoken when he had requested always to abide on that mountain top. But God, who knew the weakness of his dying creatures, did not prolong the glorious scene. In a little while the apostles were left alone with Jesus. Though they felt his familiar hand, and heard his well-known voice, yet at first they could hardly believe that the heavenly vision was past. Mark records that they "looked round about, and saw no man any more, save Jesus, with themselves."

Who can conceive the feelings with which those three apostles descended the mount! They had seen heaven come down to earth; how could they return to earth again! They had beheld glorified saints; they had heard the voice of the eternal Father; they had witnessed the glories of their beloved, yet despised Master. Who can doubt that their hearts were burning with the desire to describe the wonderful scene to their brethren at the foot of the mount, and perhaps even to declare it to the proud enemies that continually assailed them with taunts and reproaches. But Jesus imposed silence upon them. He said, "Tell the vision to no man, until the Son of Man be risen again from the dead." He knew that at this time they would have been disbelieved, if they had related what they had seen. It was enough for these blessed disciples that they themselves had enjoyed a glimpse of celestial glory. The recollection would help to sustain their faith when they should behold their Lord agonizing and bleeding in the garden; for it is remarkable that Jesus chose the same men to be witnesses of his glory and of his agony.

And why did he distinguish these three above their brethren? Was it not because they were appointed to endure peculiar trials? The Lord foretold that James and John would drink of his cup of bitterness, and be baptized with his baptism of suffering; and he prepared Peter for the painful and ignominious death of the cross. Jesus knows beforehand what sufferings each of his servants will be called to endure, and he knows who most needs bright displays of his present glory, and near views of his past agonies. In acute suffering of any kind, the thoughts that most sustain the mind are the remembrance of Christ crucified, and the anticipation of beholding Christ glorified. How many have said, when in great pain, "What are my sufferings compared to the sufferings of Jesus for my sins!" How many when pressed down with sorrow have felt, "How soon will the sight of my glorious Redeemer make my present grief appear light as air!"

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May 21

Matthew 17:10-13. Christ converses with his disciples respecting Elijah.

As the disciples descended the Mount of Transfiguration, they ventured to enter into conversation with their Lord. They knew so well the condescension of their Master, that they even proposed a difficult question on a subject that perplexed them. It was this—"Why say the Scribes that Elijah must first come?" (that is, before the Messiah.) Their thoughts naturally dwelt upon the wonderful scene they had just beheld. They had seen the prophet Elijah. They remembered having heard their Scribes, or teachers, declare that God would send Elijah before his great and dreadful day. Nor had the Scribes been mistaken in this declaration, for it is contained in the last chapter of the Old Testament, in Malachi 4. Yet the appearance of Elijah on the Mount was not the real fulfillment of that prophecy. Our Lord himself explained this difficult subject, and declared that John the Baptist had been prophesied of under the name of Elijah. It is evident that this explanation surprised the disciples. Perhaps they had never heard that the angel had told Zacharias, (the father of John the Baptist,) that his expected son should come in the spirit and power of Elijah. There was a great resemblance between these two prophets; their characters, their offices, their habits, their afflictions, were similar. But in one point the difference between them was striking—their manner of departing out of this world; Elijah ascended, like a conqueror, in a chariot of fire; John was executed, like a criminal, in a prison. In this one point wherein John the Baptist differed from Elijah, he enjoyed the far greater honor of resembling his divine Lord.

The Savior, after alluding to the treatment John had received, added, "Likewise also shall the Son of Man suffer of them." The disciples were unwilling indeed to believe that their Master should suffer. Though John, who was a mortal man, might fall a victim to the malice of his enemies, they thought it impossible that the Son of God should thus end his glorious career. But the Jews always persecuted the living prophets. They venerated those who were no longer on earth; but they hated those who lived in their own day. The name of Elijah was much set by; but the name of the Baptist was despised. The Jews little imagined that the preacher in the wilderness, clad in rough garments, and followed by the poor among the people, was the representative of the illustrious, the glorified Elijah. Jesus truly said of John the Baptist, "They knew him not." Even so it is now. The world knows not the servants of God. They speak with reverence of some holy men who are dead, such as the apostles, the martyrs, the reformers; while they often treat with contempt many of the living who most resemble those departed saints.

In their own day, how were the apostles regarded? One of themselves declares that they were counted as "the filth of the earth," and as "the offscouring of all things." (1 Cor. 4:13.) And how were the martyrs esteemed in their day? When that undaunted sufferer, Bennet, was burning at the stake near Exeter, in the reign of our eighth Henry, the men and women who stood around, ran with the alacrity of demons, to gather either a stick, or a bundle of furze; that each might have some share in the death of one whom they esteemed a "vile heretic."* Truly "they knew him not." * See English Martyrology, by Charlotte Elizabeth, vol. 1 p. 86.

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May 22

Mark 9:14-27. The afflicted father.

When the Lord reached the foot of the Mount, he beheld a scene of sin, and sorrow, and suffering. There were the scornful scribes, the weak and wavering disciples, the poor demoniac, and the afflicted father, with the wondering multitude gathered around them. How unlike was this scene from that which the three apostles had just witnessed on the top of the mountain! There all was light and love, perfect bliss, and ineffable joy. Angels behold the same painful contrast, for as they gaze upon the glory of God, they also watch over the sorrows of men.

It seems as if our Lord must have retained a measure of brightness upon his countenance; for it is said that the people were greatly amazed when they saw him, and it is difficult to conjecture any other cause for their amazement. At that moment might be seen on one spot the effects of heavenly influence, and hellish power. The Son of God still shone with some lingering beams of the Father's glory; while the afflicted youth was reduced by Satan to the most degraded condition. How affecting was the sight! A human being, made in the image of God, lay on the ground, and wallowed foaming. Each of us stands now between two opposite states. Shall we ascend to a fairer world, where Christ and his glorified saints enjoy unspeakable bliss? or shall we sink into that place where the slaves of Satan suffer every sort of degradation and misery? Now is the time to apply to Jesus, as the sorrowful father did, that we may obtain deliverance from our great enemy. The same power that released this youth from Satan's chain, can free every other captive.

The case was a very inveterate one. It was one of long standing, and great malignity; therefore it was the better suited to display the Almighty power of Jesus. He loves to save where it is most evident that no other hand but His can afford help.

The prayers of the father showed a weak, though a true faith. "If you can do anything, have compassion on us and help us." A severe master would have rejected such a prayer as this. But Jesus cherishes the tenderest bud of living faith. He answered, "If you can believe, all things are possible to him that believes." The poor man was encouraged by this assurance to offer up a still more earnest prayer than before. He cried out with tears, "Lord, I believe; help my unbelief." Did not the Holy Spirit dictate this prayer? "' We know not what we should pray for as we ought; but the Spirit itself makes intercession for us with groanings which cannot be uttered." (Rom. 8:26.) Have our hearts ever been so full of good desires that we could only speak a few words? And were these words half choked with tears and sobs? God has heard those prayers. He never despises the broken and contrite heart. He attended to the prayer of this poor man.

Satan showed his malice against the youth who was going to be delivered from his power. The evil spirit rent the youth sore, before he came out of him, and he left him as one dead. Many have found that Satan has pursued them with the most painful temptations, just as they were escaping from his bondage. The tenderness of Jesus is as striking as the malice of Satan. The Lord took the poor youth by the hand and lifted him up.

It was the father's faith that had obtained the restoration of his son. Here is an encouragement for parents. If Jesus showed so much compassion to one who prayed for a bodily cure for his son, how much more must he feel for those who implore spiritual blessings for their children!

 

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May 23

Matthew 17:19-21. Christ speaks to his disciples on the power of faith.

It was very right in the disciples to inquire why they could not cast out the evil spirit. Whenever we have been foiled in an attempt to overcome sin, we ought to inquire what is the reason of the failure, and we shall find that the cause was the unbelief of our hearts. Perhaps before the Lord came and showed his power in casting out the spirit, the disciples thought that the obstacle to success was in the father. But it had been clearly proved that the father was in a fit state of mind to receive the mercy he implored. The hindrance was in the disciples' hearts—they had not faith enough in the power of God to enable them to exercise the miraculous gifts that had been bestowed upon them.

The Lord, after having told them of their unbelief, added these remarkable words—"If you have faith, as a grain of mustard-seed, you shall say to this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you." It is supposed that our Savior in this declaration made use of the words of a proverb, well understood among the Jews. A mustard-seed was a term used to represent a very small quantity; because a mustard-seed is the smallest of all seeds, in proportion to the size of the tree it produces. A mountain was a term used to represent a very great difficulty; because a mountain cannot be removed by the power of man. The meaning of our Savior's words appears therefore to be this—"If you have even a small degree of real faith concerning the gifts that I have bestowed upon you, you will be able to perform astonishing miracles." It was the duty of the disciples to believe that God would help them to work miracles. And why was it their duty? Because Christ had promised to enable them to perform them. Faith is the belief of God's promises. It is not our duty to believe that God will help us to work miracles. And why not? Because God has not promised to give us that power. But he has given us other promises, exceedingly great and precious; and if we possess true faith, which, like a mustard-seed, will grow continually, we shall at length be able to overcome every difficulty that stands in the way of our salvation.

What difficulties has God promised to enable us to overcome? He has promised to enable us to overcome the world. "Who is he who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:4.) He has promised to enable us to overcome the body of death, that is sin. Paul said, "O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." (Rom. 7:24, 25.) He has promised to enable us to overcome the devil—"Resist the devil, and he will flee from you." God will fulfill all his promises to us, if we have faith. And how is faith to be obtained, and increased? By prayer, and, in some cases, by fasting also. It appears the disciples had neglected to pray and fast. The evil spirit that possessed the youth was of a peculiarly malicious and violent kind, but still even that kind might be cast out by prayer and fasting. Let us therefore never complain that we cannot overcome any sin; for if we prayed earnestly we should obtain help according to our need. There is nothing too hard for God to do, and there is nothing too hard for believers to do, when called and assisted by the Lord. Paul declared, "I can do all things through Christ which strengthens me."

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May 24

Luke 9:43-46. Christ foretells his sufferings.

The Lord Jesus took every opportunity to prepare his disciples for his approaching death. He knew what a fearful trial it would prove to their weak faith. When men succeeded in apprehending him, and in crucifying him, it would appear to human eyes as if he could not be the Son of God. How could he preserve his disciples' faith from failing at that very time? By showing them that he knew beforehand all he should suffer.

It is in the same way that the Lord now seeks to preserve the minds of his followers from discouragement. Does it perplex a young convert to find that true religion is despised by the great and the learned? Is it not written, "Not many wise men after the flesh, not many mighty, not many noble are called?"—Is he staggered when he detects hypocrites among the professed followers of Christ? Is it not written, "Not everyone that says unto me, 'Lord, Lord,' shall enter the kingdom of heaven?"—Is he dismayed by meeting with numerous temptations and difficulties in his own path?—Is it not written, "In the world you shall have tribulation?" Thus the Lord has mercifully prepared his people for every trial of faith that can come upon them.

Yet there is need to say continually to them, "Let these sayings sink down into your ears." We are disposed to pass over lightly those things which we do not like to hear. The disciples could not bear to hear of their Lord's painful and ignominious death. Each display of his power and glory filled them with fresh hope that nothing but success and triumph awaited their beloved Master. Therefore, after every such display he reverted to the unwelcome, but profitable subject. When descending from the Mount of Transfiguration, he spoke of his sufferings; when he had wrought one of his most splendid miracles, (the deliverance of the furious demoniac,) he dwelt upon the mournful topic of his death. Yet the disciples could not receive this truth into their hearts. They believed it in a degree, for Matthew says, "They were exceeding sorry," but they believed it in a very faint degree. Whence arose this dullness of understanding? The Lord needed not to impress all truths upon them so repeatedly. They understood that he was the Son of God, and that he was able to conquer all his enemies. They understood these joyful truths, because they loved them; but they understood not those mournful truths, because they did not love them. Their hearts were still full of worldly desires. Instead of being humbled by the want of faith which they had lately betrayed, they disputed, as they followed their Master, which should be the greatest.

If our understandings are dull in spiritual things, it is because our hearts are sinful. Every wrong feeling is like a film over the eye of the mind. Until we are converted we can see nothing of the glory of God; but even after conversion we see indistinctly; because much sin remains in our hearts. If we would grow in the knowledge of Christ, we must grow in grace. Peter concludes his second epistle with these words—"Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To whom be glory both now and forever. Amen."

When God would teach his servants, he often first sends them afflictions to subdue their sins, and then he instructs them in his heavenly truths.

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May 25

Matthew 17:24 to end. Christ pays tribute.

We now find our blessed Lord returned to his own city, Capernaum, and to the house where he generally lodged. The collectors of tribute-money called at that lowly abode, and seeing Peter near it, asked him whether his Master would pay the sum required of him. This tribute was not to be paid to Caesar, the emperor, but to the priests, for the sacrifices of the temple. Every person above twenty years of age was required to pay yearly half a shekel, or about one shilling and threepence of our money. The Lord Jesus, as the Son of God, might have excused himself from paying this tribute for the service of his own Father, because kings do not demand taxes from their own children—yet he would not use this privilege, because he knew that it would be made a matter of accusation against him. The world would have misunderstood his motives. They would have suspected him of indifference to the service of the temple. He knew this was an occasion on which to exercise his miraculous powers. His divine attributes now shone forth in a most glorious manner. He displayed his Omniscience, for he described the circumstances of a certain fish then swimming in the lake of Gennesaret. He showed his Omnipotence, for he caused that very fish to come to Peter's hook. He showed also his love for his disciple; as the piece of money found in the fish was a whole shekel, (in value about half-a-crown,) and would suffice to pay Peter's tribute as well as his Master's.

This miracle was calculated to strengthen the apostle's weak faith under approaching trials. It was evident that He, who knew all about an insignificant fish, must foresee the manner of his own death; it was evident that He, who could direct the movements of that little animal in the depths of the sea, could escape from his own enemies, if he pleased to exert his Almighty power.

And surely this miracle must be a comfort to all God's people. The most minute circumstances concerning ourselves are seen by that eye which discerned the little fish in the water—the smallest incidents in our lives are ordered by that hand which brought the fish to Peter's hook. Why then should we fear? What evil can betide us, if we belong to Christ, and trust in him? We know not what a day may bring forth; but He does. We may (like him) be reduced to our last piece of money, but he can supply us with more at the needful moment. How can any be so unwise, as not to seek the favor of the Governor of the whole universe? What a privilege it is to belong to his family! What a comfort to be under his fatherly care!

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May 26

Mark 9:33-37. Christ teaches humility by the example of a child.

It is interesting to hear what the Lord Jesus said to the multitude in his public discourses; but it is still more interesting to hear what he said to his disciples in his private conversations. In these retired scenes we behold, and admire, not only his wisdom, but also his patience.

How displeasing it must have been to the Lord, while he was talking of his sufferings, to know that his disciples, who were accompanying him on the road, were disputing who should be the greatest! Yet he patiently waited for a seasonable opportunity of reproving them.

When he was come into the house he asked them, "What was it that you disputed among yourselves by the way?" Their own consciences told them that they had acted wrong, and they were ashamed to acknowledge their fault to their Master. What a dignity the Lord preserved among his most familiar friends! Though gentle and condescending, he made them feel ashamed of sin.

Seated among his disciples, as a father among his children, he began to explain to them their error. What was it he disapproved? It was the feeling whence the dispute arose. It was the desire to be first. Eve ate the fruit with a desire to be as God. We, her children, inherit this wicked desire. The grace of God alone can root it out of our hearts.

In order to make a stronger impression upon the disciples' minds, the Lord took a little child, and set him in the midst of them, as an example of humility. A very little child has not understanding enough to desire to be first; the thought never enters into its mind. It follows its mother from place to place, caring not whether she be a queen or a peasant. It never looks for admiration, and shrinks from the notice of all, but its beloved parents and nurses. The Christian, also, ought to be indifferent to earthly distinctions. He is, in fact, a pardoned criminal, and should be too deeply penitent for his transgressions against his Lord, to wish for honor among his fellows.

Observe what affection Christ showed to the young child. He took him in his arms, and while he still held the little creature in his embrace, thus spoke to his disciples—"Whoever shall receive one of such children in my name, receives me." The humble, the contrite, and the penitent, are such children. If we wish to please our Lord, we shall show great tenderness to his humble disciples. Whatever crimes they may have committed in past times, we shall forget them, because the blood of Christ has blotted them out. It is not those who have committed the fewest open sins that God loves best; but those who are the least in their own eyes; these are his dearest children. It is our honor to be allowed to comfort them.

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May 27

Mark 9:38-42. Christ directs his disciples not to forbid the man who cast out devils in his name.

When our Savior was instructing his disciples, he permitted them to ask him questions, and to express their doubts. While he was teaching them the duty of humility, a doubt occurred to John's mind respecting his own conduct on a late occasion.

It was frank and ingenuous in the apostle to express this doubt to his Master. He suspected that he had acted wrong, but he did not on that account conceal his conduct. How apt we are to conceal from the friends we most revere, those actions which we fear have been faulty while, if we were frankly to acknowledge them, we might obtain valuable counsel.

Though it was John only who mentioned the circumstance, yet it appears that all the disciples had united in forbidding the man to cast out devils. Nine of them had very lately, from unbelief, failed in working a miracle; and yet they ventured to forbid a man whose faith was evidently greater than their own. Did not this conduct betray much presumption? How dreadful, too, was the calamity from which this man released his fellow-creatures, even from Satan's bondage! Could the disciples see the poor demoniac just before writhing and foaming, now peaceful and thoughtful, and forbid a brother to attempt to deliver others from their sufferings? Yes, they were so blinded by one false notion, that they overlooked all other considerations. They imagined their Master would set up a temporal kingdom, and that it would consist of those only who were called (as they had been) to follow him from place to place. But our Lord had servants who were not required, or even permitted to follow him, as the apostles did; yet they also were dear to him. They were dear to him, because they would not lightly speak evil of him. The world spoke evil of Christ, of his words, of his works, of his people. Those who did not speak evil of him, spoke well of him; for there is no such thing as being neutral in the cause of Christ.

What did Jesus mean by these words—"He who is not against us, is on our part?" He meant, that there is no such thing as being neutral in religion. All men are on one side, or the other. There are many who wish to keep neutral. They are afraid of being on the side of Satan, but they have not resolved to be on the side of Jesus. The devil reckons these among his most trusty servants; such cowardly spirits are less likely to escape from him than those who openly do his work.

But the man who cast out devils in the name of Jesus was not one of those undecided characters. At a time when all the rich and great were joined together against the Son of God, he was not ashamed to acknowledge him. Such are the men respecting whom our Savior declared, that those who give them a cup of cold water shall be blessed. How careful we ought to be never to discourage the least of God's servants! They may not belong to our party, but they may belong to Christ. They do belong to Christ, if, instead of speaking lightly of him, they take delight in praising him before an ungodly world; and especially, if by the power of his word, they release sinners from the bondage of Satan. We must wish those to prosper, who convert sinners from the error of their ways, save souls from death, and hide a multitude of sins.

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