Family Devotionals

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May 28

Mark 9:43 to end. Christ warns his disciples against the unquenchable fire, and never-dying worm.

The Lord ended his private conversation with his own disciples in this dreadful manner. He knew that ambition was not cast out of their hearts. It was ambition that led them to dispute who should be the greatest, and that caused them to forbid the man who followed them not. They were full of self-importance, and of worldly desires. Though they did possess some living faith and some sincere love; yet how weak was that faith, how cold was that love!

Their Master knew that if they continued to cherish a worldly and proud spirit, they could not obtain a place in his kingdom; therefore he earnestly warned them to mortify the sinful desires of their hearts. He compared those desires to hands, feet, and eyes; because it is as painful for a person to mortify a darling passion of the heart, as to cut off a precious limb from the body.

Are there any desires in our hearts that must be subdued in order that we may escape eternal fire? Though we may have tasted of God's grace, yet we may need these warnings. Do we desire to be much praised, and highly thought of? Do we desire to rise to a higher station than that we now fill? Do we impatiently desire to possess some earthly good which God has seen fit to withhold? Are our affections engrossed by some creature, so that we are more anxious to please that creature than to please God? Let us carefully examine our own hearts, and then implore God to give us strength to strive against these earthly passions. We need not (as Papists often do) reject the gifts of God, because we are prone to abuse them. We need not dress in sackcloth, live upon the coarsest fare, or withdraw from human society, in order to become humble. The evil lies not in the objects that surround us, but in our own hearts. The struggle against sin will be severe and painful, but the danger is so terrific that every effort should be made. An unquenchable fire, an undying worm, must be the eternal portion of those who continue wilfully to harbor sinful passions in their hearts. Had the disciples persisted in their sins, they would have perished. One of them did persist in sin; he still indulged in the love of money, and he perished. He was the son of perdition.

Our Savior, in concluding his admonition, uttered these remarkable words—"Everyone shall be salted with salt." What did these words mean? The sacrifices, offered in the temple, were salted with salt. (Lev. 2:13.) Thus the condemned in hell will be kept from being consumed, even as things are preserved from corruption by salt. God's wrath will be as salt, to render them capable of enduring eternal sufferings. But God's grace is also like salt—it preserves the soul; therefore Jesus said, "Have salt in yourselves." It was grace the apostles needed to keep them from destruction.

Then our Savior concluded with these words—"Have peace one with another." No longer dispute which shall be the greatest, but love and serve each other. If we have the salt of grace in our hearts, we shall have the fruit of peace in our lives. "Only by pride comes contention." (Prov. 13:10.) Let us crucify at the cross of our dying Lord all those evil passions that disturb our peace now, and which would, if cherished, destroy our souls.

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May 29

Matthew 18:10-14. Christ declares how precious the little ones are in the Father's sight.

These verses form part of a most interesting conversation that our Lord held with his own disciple in his house at Capernaum. Some passages in that conversation are calculated to alarm the stoutest heart; but others are of the most soothing and endearing nature. How delightful it is to know that God regards with the tenderest love even the little ones of his family!

These little ones are true believers, however weak in faith, and imperfect in knowledge. They have angels for their servants. "Their angels do always behold the face of my Father which is in heaven." We understand what is meant by this verse, from the declaration of Paul concerning angels—"Are they not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" The angels are ministering spirits, or servants—they serve the heirs of salvation—believers upon earth. They may be compared to the nurses of infant princes; for they wait upon those who shall hereafter be greater than themselves. Believers shall, in some respects, rise above angels in the world of glory; they shall stand nearer the throne, and sing that song which none can learn, but those who are redeemed from the earth, even the song of redeeming love.

Do we believe that each saint has angels for his servants? Can we then despise any saint? An unconverted monarch may have lords and ladies to attend on him; but a converted beggar has angels to wait on him. How much higher is his state! These angels shall shortly convey his soul into the assembly of the saints, and at the last day shall separate him from the wicked forever and ever.

But there is a still higher light in which we may view the saints;—as those whom Christ came to seek and to save. Each saint is the purchase of Christ's blood. As the shepherd with anxious care seeks for his wandering sheep; so the Son of God, by his Spirit, has sought for each believer when wandering among the dark mountains of sin and death, and has brought him into the fold of grace, and has bidden angels rejoice over him. If we ourselves are among the children of God, we have been the objects of all this care. There is none of us that has not gone astray; the holy angels alone have never wandered. We never should have desired to return, had not God sent his Spirit into our hearts. We never should have been able to return, had he not borne us home in his own loving arms. Having taken all this care for us, will he permit us to perish? No! it is not the will of our Father in heaven that his little ones should perish.

But for what purpose did Jesus speak of his love to his little ones on this occasion? To remind the disciples of the love they ought to bear to all the saints. The ambition still cherished in their hearts, led them to despise many other believers, especially those who followed not with them; therefore their Master set forth in their hearing the tender love his Father bears to all true believers. Could they despise those whom the Father honored? Whenever we see a believer, however weak and mean, we should consider, "Here is one whom angels serve, whom Jesus came down from heaven to save, whom the Father will not suffer to perish, but whom He guards with his all-seeing eye."

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May 30

Matthew 18:15-17. Christ directs his disciples how to treat an offending brother.

What a privilege we possess in having these directions how to behave towards a fellow-Christian who has done us wrong! But how seldom are any of these rules observed! How much more apt we are, either to indulge in sullen spleen, or to break out in angry invectives, than mildly to remonstrate with an offending brother! We ought to go, in the first place, and tell him of his fault alone. That would be the most probable way to win him. Perhaps we might discover that we had suspected him unjustly; or, if not, that he was ready to change his conduct, when he found that it displeased us.

Directions like these are given in Lev. 19:17, 18; "You shall not hate your brother in your heart; you shall in any way rebuke your brother, and not suffer sin before him. You shall not avenge, nor bear any grudge against the children of your people."

But if the offender should persist in his evil conduct, we are directed to take two or three people with us; and if he should still persevere, to tell his fault to the Church, that is, to the public congregation of believers; and then the people we had taken with us would be witnesses of the truth of our report; so that, through them, our words would be established. If the offender should refuse to obey the church, then he must be cast out of the society of believers, and not permitted to partake of the Lord's Supper.

We find, from the epistles, that the apostles and the early Christians pronounced this sentence of exclusion, when great offences were committed by professed Christians. We read of a man in 1 Cor. 5, with regard to whom Paul gives these directions—"In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of the Lord Jesus Christ, to deliver such an one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

Some, on hearing these directions, may reply, "How can we follow these commands?" But do we follow them as far as we can? When a professing Christian behaves ill to us, do we in the first place tell him his fault alone? There are many called Christians who take delight in exposing the faults of their brethren. Sometimes they will even tell them to the world. The Church weeps over iniquity, and prays for the sinner; the world rejoices, and blasphemes the name of Christ.

When we have used all the means in our power to reclaim an offending brother, and all the means have failed, then it is our duty to show by our conduct that we disapprove the course he is pursuing. Whether the offence is committed against ourselves, or against another, or against God alone, we must not encourage sin. It is better that the world should know of the sin, than that they should think that Christians approve of it. The first missionaries in Tahiti acted on this principle. They refused to hold communion with one of their number, named Lewis, because he had married a heathen woman. The backslider speedily came to an dreadful end—he was cut off suddenly by an unknown hand.

When an offender repents of his sin, then we ought "to forgive him, and to comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." (2 Cor. 2:7.)

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May 31

Matthew 18:19, 20. Christ promises to hear the united prayers of his disciples.

Do the Scriptures contain a more encouraging promise than this? "Where two or three are gathered together in my name, there am I in the midst of them."

There are some promises which are addressed to the apostles in particular. It was to them that Christ said, "Whatever you shall bind on earth, shall be bound in heaven; and whatever you shall loose on earth, shall be loosed in heaven." That promise has been fulfilled; the apostles' words have the same authority as those of Christ himself. Their writings form part of the Holy Scriptures. But did Christ speak to the apostles alone, when he said, "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven?" This promise is ours as much as theirs—for it is added, "Where two or three are gathered together in my name, there am I in the midst of them." It is not said where two or three of you are gathered together, but where two or three. It may be two or three apostles, or it may be two or three peasants, or two or three women, or two or three children; yet, if they are gathered together in the name of Christ, he will be in the midst of them to bless them, and answer them. Praying together greatly helps Christians to love each other. If those who live beneath one roof would meet together, not only in the regular family worship, but also by two or three, they would often find their mutual love increase, and they would live in greater harmony, and enjoy more happiness, and obtain richer blessings.

There are some petitions which are especially suited to be presented to God by several of his children in united prayer. If one has committed a fault, then he may confess it to his brethren, and ask them to accompany him to the throne of grace to plead for mercy. James, in his epistle, says, "Confess your faults one to another, and pray one for another, that you may be healed." It is when we wander from God, and most need his mercy, that we are the least able to implore it. Then how comforting it is to have a Christian brother to lead us back to God!

Sometimes a particular favor is desired by the members of one family. It may be the safe return of an absent brother, or the conversion of an unbelieving relation. Six youthful sisters have met together every morning to implore a blessing upon an aged parent. They have prayed that the light of truth might shine into his benighted soul.

When God answers the prayers of several believers, his name is more glorified than when hie answers the prayer of one alone; for then there are several witnesses of his truth and faithfulness.

Towards the end of the last century, six or seven pious ministers of the Church of England, (Mr. Romaine being one,) agreed to meet together at a certain hour to entreat God to raise up more faithful preachers of the gospel in their own church. They could not all meet in one place, for many of them were separated from each other by great distances, but they all met at one time at the throne of grace. Before their course was finished, they beheld the answer to their prayers. Instead of six or seven, there were six or seven hundred clergymen of the Church of England, of like spirit with themselves.

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JUNE 1

Matthew 18:21 to end. The parable of the unforgiving servant.

How odious that servant appears, who after having received such exceeding benefits from his Lord, went out, and acted with such rigor towards his fellow-servant! Yet that unfeeling servant affords but a faint picture of the unforgiving sinner. For what was the obligation that he had received, compared to that under which we lie to God! His Lord had forgiven him a debt of ten thousand talents; but we are not informed, that in order to do this, his Lord had made any painful sacrifice. But before our Lord could forgive us, He was constrained by his own holiness to find an atonement for our sins, and that atonement was the blood of his Son. Now if after having received this gift, we should go forth, and willingly retain any unkind feeling against those who have done us wrong, how great would be our guilt!

We should also remember how infinitely greater the debt is that we owe to God, than any debt our fellow-creatures can owe to us. In the parable the disproportion is immense; two millions of pounds in the one case, and three pounds in the other; (according to the calculations of some;) but there is a still greater disparity between our debt to God, and man's to us.

Consider these two circumstances, which most aggravate offences. The repeating of them often, and after having received great benefits. Have not our offences against God these two aggravations in an eminent degree? Who can have provoked us so OFTEN as we have provoked God? from our birth until this moment, we have not ceased to sin against him in thought, word, and deed; and yet he is still willing to be reconciled to us. Who can have received such benefits from us, as we have received from God—not only temporal blessings, but the offer of everlasting life, and the gift of his Son!

If we had a more just idea of the nature and extent of our transgressions against him, we should be ashamed of thinking of the sins of men against us. Indeed, perhaps, in our quarrels, we may be most in fault, and may really owe more than is owed to us; or though we may have been ungratefully treated by one, we ourselves may have ungratefully treated some other person, so that on the whole nothing may be owing to us. How it would quiet the tumult of our passions, if, when disposed to think of the injuries we have received from our fellows, we were to turn our attention to the insults we have offered to God!

But perhaps we do not feel that God has forgiven these insults. Perhaps we are still troubled by the dread of his anger for our past transgressions. Nothing would soften our hearts so much, as a sense of his forgiving love. Let us pray for this blessed assurance. Then we shall feel the force of the apostle's command, "Forbearing one another and forgiving one another, if any man have a quarrel against any—even as Christ forgave you, so also do you."

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June 2

Luke 10:1-16. Christ sends out seventy disciples.

This charge to the seventy disciples very much resembles the charge to the twelve apostles, that we read some time ago. As it was necessary that the twelve apostles should be generally with their Master, Jesus appointed seventy other people to preach the gospel in various parts of the land.

He sent them to every place where he himself would come. Still he sends his faithful servants before his face. When they appear, we may expect to see their Master coming soon afterwards in the power of the Spirit. But as seventy men were too few to instruct all those who were perishing through ignorance, Jesus commanded them to pray that God would send forth laborers into his harvest. Is there not cause still to offer this prayer? There is too small a number of ministers and missionaries scattered over the world. When the Sabbath dawns, how few rejoice to see its beams!

Before the seventy went forth, Jesus informed them what to expect in their journeys. They were to expect sufferings, (v. 3,) "I send you forth as lambs in the midst of wolves." They were to expect their message to be sometimes rejected, (v. 10,) "Into whatever city you enter, and they receive you not." Those men who resembled wolves, would ill-treat the lambs of Christ. They were to expect that God would incline some to receive them, and to be kind to them. Were all to frown upon them, their spirits would be utterly cast down. But the Lord is too tender a Father to suffer his children to remain without any encouragement. At the needful moment a friendly voice cheers, and a friendly hand sustains.

The Lord Jesus also instructed his disciples what to do in their journeys. They were to carry no provision nor clothes with them, but to trust to God's promise to provide for them, (v. 4,) "Carry neither purse, nor bag, nor shoes." Missionaries who lived after Christ's ascension, thankfully received gifts from their converts before they set out to teach heathen nations. (See John's third epistle, 5, 6.) It is the duty of Christians to provide for the wants of missionaries; but these seventy disciples were placed in peculiar circumstances, and received peculiar aid. They were to use haste in delivering their message, and to lose no time in showing useless civilities. "Salute no man by the way." They were to pronounce blessings on everyone who received them, saying, "Peace be unto you." They were to accept the food offered to them; but they were not to seek better fare by going from house to house. They were to confirm the truth of their message by healing the sick. They were to warn their enemies by shaking off the dust from their feet in departing from their city.

The Lord concluded his instructions by denouncing woes upon the favored cities of Chorazin, Bethsaida, and Capernaum. The traveler can witness how the Lord's predictions have been fulfilled in the temporal destruction of those cities, for their very names have perished. Why did he speak to the seventy concerning the guilt of those cities? To remind them how he himself, the Son of God, had been rejected by the cities in which he most frequently preached, and thus to prepare them for similar treatment. Our proud hearts are ready to rebel when we find that our instructions produce no effect upon the hearts of men. But can we repine at want of success, when we remember how our Lord seemed to toil in vain? Yet, there were a few who received him; the woman of Tyre, the weeping sinner, and the sorrowful father who cried, "Help my unbelief." How delightful to be permitted to strengthen one trembling believer, or to reclaim one wretched wanderer!

And this we should remember for our comfort, that if we do not behold the fruit of our own labors, those who come after us will reap the benefit; for the word of the Lord shall not return unto him void.

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June 3

John 7:1-13. The brethren of Christ reproach him.

Such was the conduct of sinners to the Lord of glory when he was upon earth. His brethren (that is, his relatives) refused to believe in him, and treated him with scorn. They ventured to dictate to him who possessed all wisdom, saying, "Depart hence, and go into Judea, that your disciples also may see the works that you do." And they insolently hinted, that if he were really a great prophet, he would not remain in retirement; for they said, "There is no man does anything in secret, and he himself seeks to be known openly." How trying such conduct in relatives must have been! We know that it is easier to bear unkindness from strangers, than from near and dear kindred. But if the Lord suffered in this manner, his people ought to be patient under the same trials.

And how did the world feel towards Jesus? How did the rich, the great, the learned esteem him? They hated him; they hated the express image of the Father; they hated the brightness of his glory. And why did they hate so lovely a being? Because he testified that their works were evil. The wicked cannot bear to be reproved. The most amiable behavior cannot secure a faithful Christian from the world's hatred. But is it not an honor to share the reproach of the Son of God?

And what did the people think of Jesus? They were divided in their opinions. Some said, "He is a good man." What faint praise to bestow on him, who was goodness itself! Was this all that they would say for him who was the fairest among ten thousand, and altogether lovely? Yes, they were ashamed to say more than "He is a good man;" while others dared to accuse him of deceiving the people. Thus have the servants of God been faintly praised, and falsely accused in all ages. How little worth must popular esteem be, when it is so often given to the worst of men, and withheld from the best!

How bright do the perfections of the Lord shine forth when viewed in contrast with the base qualities of human creatures! The Son of God remained unmoved in the midst of all the conflicting storms of human passions. His eyes were directed to his Father, whose will was his only guide, whose favor was his greatest joy. He met his brethren's insinuations by the calm and dignified reply, "My time is not yet come." He knew the times that the Father had appointed for all his actions. The time for him to go forth to meet his enemies, was not yet come. It came at last, and then he set his face as a flint, and boldly said, "I am he." But until that time arrived, he avoided danger. Jesus knew all things that were coming upon him. We, like Paul, must always confess that wherever we go, we know not the things that shall befall us there; but, like him, we may also say, "We know that all things work together for good to them that love God."

The Christian waits the Lord's time, while unknown, and welcomes it, when known. The holy martyr Bradford languished long in prison, not knowing the day appointed for his execution, but patiently waiting the Lord's time. When he knew it, how joyfully he welcomed it! One afternoon the keeper's wife suddenly came up to him, troubled, and almost breathless, saying, "O Master Bradford, I come to bring you heavy news."—"What is it?" said he. "Tomorrow you must be burned, and your chain is now a buying." The martyr put off his cap, and lifting up his eyes to heaven, said, "I thank God for it. I have looked for the same a long time, and therefore it comes not to me suddenly, but as a thing waited for every day and hour. The Lord make me worthy thereof."

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June 4

John 7:14-29. Christ defends himself for healing on the Sabbath day.

In these verses we have a fresh instance of the insulting manner in which Jesus was treated upon earth.

He was despised for his want of a learned education. "How knows this man letters?" exclaimed the Jews scornfully, "having never learned!" Soon afterwards their insolence increased, and they cried, "You have a devil." This treatment gave Jesus an opportunity of displaying his meekness. Every circumstance that befalls us affords the opportunity of cultivating some grace. Disappointment affords the opportunity of exercising resignation; enjoyment of showing gratitude; when we are praised, then is the time for humility; when we are insulted, then is the time for meekness; every temptation to sin furnishes an occasion of manifesting faithfulness to God.

Jesus showed not only great meekness, but also great wisdom, in his dealings with perverse sinners. He knew what accusation they had against him, namely, that on the Sabbath-day he had healed the impotent man who lay by the pool. With wonderful skill he unveiled their inconsistency in accusing him of breaking the Sabbath by performing a work of mercy; for he said that even they themselves performed the ceremonies of Moses' law on the Sabbath-day. How easy it is for Jesus to show men the deceitfulness of their pretenses! At the last day those who profess to have the best motives for doing the worst things, will be confounded and speechless in the presence of their Judge.

What ignorance those people betrayed who said that Jesus could not be the promised Christ, because they knew whence he was. They imagined they knew whence he was; but they were mistaken; they did not know he came from God. So Jesus answered them by a question; for the words in verse 28 should be regarded as a question, "Do you both know me and do you know whence I am?" By this he meant to say, "You think you know whence I am, but you do not know."

Then Jesus added these words respecting his Father, "I know him!" How happy are they who can truly say of the Father, "I know him;" for the world does not know him, and no man can know him, except Jesus reveal Himself to his soul. But the meek and lowly Savior is willing to teach all those who desire to know his Father. He came into the world "to bring us to God."

Do we desire to know God? Is this our chief desire? It may appear that we can pass away our time, and enjoy ourselves without knowing God; but what should we do at the last day if God should say, "I never knew you, O you that work iniquity!"

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June 5

John 7:30-36. Christ speaks of going where his enemies could not come.

The discourse our Savior publicly delivered in the temple, offended his enemies so much, that they sent men to take him. These men found him preaching. Jesus knew for what purpose they were come, and he uttered a dreadful warning in their presence, telling them that he should be with them only a little while, and that then they should seek him, and should not find him, adding, "Where I am, there you cannot come." The Jews experienced the truth of these words when the city of Jerusalem was taken, and they looked in vain for the promised Messiah to deliver them—but found no deliverer.

It will also be fulfilled in the experience of every unbeliever, unless he repent. A time will come to all the ungodly, who die impenitent, when they will seek Christ and not find him, and when they will desire in vain to reach the place where he is. Such a day came to the rich man, when he lifted up his eyes, being in torments, and saw Lazarus afar off, and heard that there was a great gulf between them, which none could pass. How dreadful it will be to see Christ afar off, and to find the compassionate Savior deaf to our entreaties! Such a day is spoken of in Prov. 1, "Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me, for that they hated knowledge, and did not choose the fear of the Lord."

But Christ's enemies did not even understand the warning He had given. They only expressed to each other their wonder, "Can he be going to teach the dispersed Jews who live in Gentile countries," or can he be going to teach the Gentiles themselves?

They thought it a thing impossible that Gentiles should be taught; they imagined that they were unworthy of the least notice from God, and that they would be left to perish in heathen ignorance. But God thought not so; his thoughts were not as their thoughts; even then he had purposes of mercy towards our savage forefathers. He saw them wandering with painted skins among their forests of oak, and offering up their children to horrible idols. He saw them, He pitied, and He sent (if not an apostle) the convert of an apostle, to proclaim in their untutored ears his glorious gospel. Our fathers sought him, and they found him, and many of them are now with God. Where they are, and where Jesus is, we desire to come.

Jesus has not yet said to us, "Where I am there you cannot come." Shall he ever say it? He never will, if it is our heart's warm desire to be where he is. Has he not said, "Where I am, there shall my servant be?"

This was the sweet verse that an aged minister often repeated in his dying hours—
And when I'm to die,
"Receive me," I'll cry;
For Jesus has loved me,
I cannot tell why;
But this I can find,
We two are so joined,
He'll not be in glory
And leave me behind.

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June 6

John 7:37-39. Christ invites the thirsty to come to him.

The Savior delights more in promises than in threatenings. In the presence of his enemies he often uttered most sweet and encouraging invitations.

On the last day of the feast of tabernacles, (even on the eighth,) it was the custom to pour large quantities of water upon the ground, as a type of God's promise of pouring the Spirit upon man in the latter days. It seems probable that it was in the midst of this ceremony, that Jesus stood and cried, "If any man thirst, let him come unto me and drink." And what is the meaning of this invitation? Coming to Christ is believing in Christ; "drinking" is receiving the Holy Spirit into the heart.

Since Jesus uttered these gracious words, the Holy Spirit has been given in large measure; for when he was glorified and seated at his Father's right hand, he sent down the Holy Spirit. Until He had presented an atonement for sin, this great gift could not be bestowed upon guilty man. Those, indeed, who believed in Christ from the beginning, received a measure of the Spirit; but not so abundant a measure as those who have believed in him since he was offered up.

This is the substance of the preaching of every faithful minister, "If any man thirst, let him go to Jesus and drink." The whole world is suffering the torments of parching thirst. It is evident that they feel uneasy by their anxiety to obtain wealth, pleasure, and honors; but they know not the only fountain that can quench their thirst. They little imagine that the Holy Spirit would make them more happy than all the enjoyments earth can afford.

Not only would they be happy themselves, but they would obtain the power of making others happy. For out of them should flow rivers of living water to quench the thirst of their fellow-creatures. It is an inexpressible delight to make the wretched happy. None but true believers can do this. Kind-hearted, worldly people often try to make their friends and neighbors happy, but they never can succeed. The Christian has discovered the secret by which he can assuage human grief, and quiet the restless heart. None can conceive what will be the delight of God's faithful servants when they look around in the abodes of bliss, and behold those who once thirsted upon earth, but who now thirst no more, and when they remember that it was their privilege to persuade them first to taste of the fountain of living waters. But happiness will be as nothing compared to the joy of the Son of God. This joy cheered his heart when he endured the cross. He knew that millions of souls would be made blessed forever through his blood. It is a pleasure to remember having saved the life of a fellow-creature. Have you ever seen a young person's eyes sparkle with delight at the thought of having extinguished the flames that were raging around her companion? Or have you heard an old man relate how in former days he snatched a poor child out of the water? The satisfaction that they showed may remind us of the infinite joy the Lord of glory will feel when he looks around upon the souls that he has blessed forever. "He shall see of the travail of his soul, and shall be satisfied." (Is. 53:11.)

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June 7

John 7:40 to end. The enemies of Christ dispute concerning him.

We here read of the effect of the discourse Jesus delivered in the presence of the officers that came to take him. Many people were there, and they expressed different opinions concerning him. Some thought he was the prophet, or the messenger that was to be sent before Christ, to prepare his way. (Mal. 3:1.) These people did not know that John the Baptist was that prophet. Others thought that Jesus was the Messiah. There was another party that made objections to this belief. They imagined that Jesus had been born in Galilee, though he had only been brought up there; and they did not know that he was of the family of David. They remembered that the Scriptures had prophesied that the Messiah should be born in Bethlehem, of the family of David; therefore they thought that Jesus could not be the true Messiah. But had they made diligent inquiries, they would have found that the reports concerning him were false, and that he had been born in Bethlehem, and was of the family of David. These people were much to blame for their negligence. How many people are now in error, because they have not made diligent inquiries! They believe the reports they hear against the ministers of Christ—they believe the objections that infidels make against the Bible, and they never examine into the truth of these reports and objections. They do not consider the importance of the subject, or they would not be able to rest until they had discovered the truth.

We find that the officers returned to their masters without having taken Jesus. The reason they gave for their conduct was, "Never man spoke like this man." They had been awed by the power of his words. When God pleases, he can make the words of his servants strike awe into their enemies, so that they dare not lift up their hands against them. Scoffers have sometimes entered into the assemblies of God's people with an intention to hurt them, and have been constrained to give up their designs. A daring sinner once prepared a weapon with which he intended to murder a holy man who came to seek the lost among the haunts of vice. He heard him read Isaiah 54. Struck by the words, "No weapon that is formed against you shall prosper," he renounced his purpose, and even confessed his guilt.

In the conclusion of the chapter, we find an instance of the power of divine grace. Nicodemus, who was once so timid as to go to Jesus by night for fear of the Jews, was grown so bold as to acknowledge him openly in the midst of the council. He was himself one of that council, called the Sanhedrin, composed of seventy chief people among the Jews. There have always been some among the honorable of the earth who have done homage to the Lord of glory. Such people are exposed to sharper trials than those in humbler stations, and they require a very large measure of grace to enable them to remain firm amid the derision of their equals in power and grandeur. But God is with them when they stand up in the midst of their enemies, and he will defend his defamed servants. What would a Father feel who should overhear one of his children pleading his cause with rebellious brothers! Does not our God listen with delight to all who take his part when men rise up against him?


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June 8

John 8:1-11. Christ refuses to condemn a sinful woman.

How much wisdom the Lord Jesus showed in the manner in which he withstood the artful designs of the Jews! The Pharisees had in vain endeavored to seize him by force—and now they sought to entrap him by fraud. Nicodemus, in the council, had inquired, "Does our law judge any man before it hear him, and know what he does?" The Pharisees seem to have taken these words as a hint to find some accusation against the Lord. They thought that by bringing this woman before him they placed him in a difficulty from which he could not escape; because, if he condemned her, they might accuse him to the Romans of interfering in the government, and if he acquitted her, they might say he contradicted the law of Moses, by which she was sentenced to die.

But how completely all their expectations were confounded! They desired to hear the Lord pass sentence against the woman, but they were compelled to hear him pass sentence on themselves. For when he replied, "He who is without sin among you, let him first cast a stone;" the conscience of each accuser was troubled, and one by one the whole band of enemies retreated ashamed from his presence!

Conscience may slumber long, but it often suddenly awakes. God can arouse it when he pleases. Sometimes in this life, it stings a sinner and forces him to confess his iniquities. But its power will be better known at the day of judgment, when all the wicked will be made to feel the justice of their own condemnation.

While the guilty Jews were escaping from the temple, the Lord was stooping down to write upon the ground. It appears that he had not looked up to observe their confusion. But after they were gone, he lifted himself up to speak to the sinful woman. There she was standing in the midst! How dreadful was her situation at that moment! She was in the presence of one who might have condemned her to everlasting destruction. Instead of condemning, he began to converse with her, "Woman, where are those your accusers? Has no man condemned you?" Her answer was full of reverence and awe. "No man, Lord." With what feelings must she have awaited the Lord's next words! They were full of mercy, and also of holiness—"Neither do I condemn you; go, and sin no more."

Jesus did not come into the world to act as an earthly judge; but hereafter he will condemn the wicked, as well as save the righteous. This woman will stand before him at the day of judgment; she will then hear either that she is pardoned or condemned. We know nothing of her history after this interview. Was her heart drawn to the Lord by his merciful treatment, or did she go from his presence to plunge into new crimes? It is a dreadful thing to abuse mercy. Can we remember any period in our lives when we seemed to be on the point of receiving the punishment due to our sins, and when the Lord, instead of dealing with us as we deserved, spared us? Ought not such forbearance to win our love? There was a dying girl who first learned to love the Savior from reading the account of his treatment of this sinful woman. Though she had never committed open transgressions, she knew she was a sinner, and needed pardon. When she read this history, she felt that Jesus was infinitely gracious, and she believed that he would not cast her out.

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June 9

John 8:12-20. Christ declares that the Father is his witness.

We behold our blessed Savior again surrounded by those enemies who had so lately retreated ashamed from his presence. The officers had refused to take him, after hearing him invite the thirsty to come and drink. But the Pharisees persisted in their wicked designs, though they heard him say, "I am the light of the world—he who follows me shall not walk in darkness, but shall have the light of life." Instead of following the light, they accused him of speaking falsehood, and insolently said, "You bear record of yourself—your record is not true." They referred to words Jesus had once uttered, "If I bear witness of myself, my witness is not true," (John 5:31,) but by this he meant, "If I only bear witness of myself, and have no other witness, then my record is not true." But He had another witness, even the Father, who had declared by a voice from heaven that Jesus was his beloved Son, and who had enabled him to do astonishing miracles.

The Pharisees scornfully inquired, "Where is your Father?" How different from the request which an apostle afterwards made, "Show us the Father, and it suffices us!" These unbelieving Jews did not desire to know the Father; yet they thought they knew him already. Jesus told them plainly, "You neither know me, nor my Father." Would He say this to any of us, if He were now to speak to us? No reasonable creature can be happy, who does not know his Creator.

If we were not sinful creatures, the first desire of our hearts would be to know God. A child desires to see his parent. If a mother were to tell her little son that his father, who had long been absent in a distant country, would soon return, would not the child be glad? But if the child were willful and wayward, and had heard that his father would restrain him from fulfilling his sinful inclinations, in that case he would not desire to see him return. Men have heard that God hates evil, and therefore they do not desire to know Him.

If they were not sinful, they would learn to know him from the works of creation. It is written, "That which may be known of God is manifest in them, for God has showed it unto them." (Rom. 1:19.) How has he showed it unto them? "By the things that are made." By the earth, and sea, the sun, moon, and stars; by the animals from the enormous whale that agitates the ocean, down to the tiny insect that floats in the breeze. But men did not gain the knowledge of God by the works of creation. "They glorified him not as God." The works of Providence are even greater than those of creation. It is of those works that David speaks in the Psalms, when he says, "How great are your works!" (Ps. 92:5.) If men were not sinful, they would learn to know God from the works of Providence. Paul said to the Athenians, God "has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him." (Acts 17:26, 27.) But did men feel after him? No—they wandered farther and farther from him.

But in the fullness of time God sent forth his Son.

And why did He send Him? That He might teach us to know God. And all who believe in Jesus Christ know the Father. They know Him to be the God of holiness, and yet of mercy; so holy, that he will not clear the guilty; and yet so merciful, that he will pardon the vilest sinner who trusts in the blood of his Son. But they never could have known Him, if Jesus had not come in the likeness of sinful flesh, and died upon the cross for their sins.

Do we know God? Do we desire to know him? How dreadful it would be to hear the Lord Jesus at the judgment-day declare, "If you had known me, you should have known my Father also." No one will be able to reply, "I desired to know God, but could not find him." O no, all who seek to know Him, shall find Him.

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June 10

John 8:21-27. Christ warns his enemies against dying in their sins.

The Lord Jesus plainly told his disciples in their retired conversations, that he should be crucified; but he did not speak so plainly to his enemies—he only gave them hints concerning his approaching death. When he said, "I go my way," they understood him not. At last they formed a conjecture concerning his meaning, and said, "Will he kill himself?" They did not venture to put the question to the Lord himself, but consulted with each other on the subject. He knew their thoughts, and by his reply showed that he had alluded to his death. He would not indeed kill himself. Those who with wicked tongues now insulted him, with wicked hands would slay him. He would die upon the cross, but far worse would be the manner of their death—they would die—perhaps, in a bed, surrounded by weeping friends, but—in their sins.

When the Lord said to his enemies, "You are from beneath," he did not mean to say that they had ever lived with Satan in hell; but he meant that they partook of the nature of Satan, and were like him in pride, and hatred, and unbelief. All the inhabitants of this world are divided into two classes—of one it may be said, they are from beneath; of the other it may be declared, they are from above, having been born again by the Holy Spirit. An old writer observes, that though the children of different families are mingled in the day, when night comes on they return home to their fathers' houses. When the night of death comes, the children of Satan will go to their father's dark and horrible abode, and the children of God will go to their Father's light and glorious abode. And where shall we go? Remember the words of Jesus, "If you believe not that I am he, you shall die in your sins."

There is only one way of becoming the child of God—it is by believing in Jesus. The Jews scornfully inquired, "Who are you?"' Let us humbly ask the same question. Let us say as Saul did when Jesus spoke to him from heaven, "Who are you, Lord?" He will reveal himself to all who desire to know him. He left his Father's house to seek us who were wandering about this world. He desires to bring us to his home. There is room for us, as well as for Him, in the palace of the great King. He said to his beloved apostles, "In my Father's house are many mansions." When night comes on it will be delightful to go to such a home. But what would it be to feel in dying that we were not going to God! A woman who had lived a careless life, expressed no fears on her dying bed, until the last day and night of her life arrived. Then she was heard to cry out repeatedly, "I am going, I am going—but not to God."

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June 11

John 8:28-42. He instructs the new believers.

We have followed the Savior through scenes of contempt and insult; but at length we hear, that while he rebuked his enemies, many believed on him. The Lord did not overlook these new believers. As the mother bestows unceasing care, and peculiar tenderness on her infant, especially when so weakly that its life seems doubtful; so the Savior turned towards those who had just embraced the truth, and addressed to them words of counsel and encouragement. Are there any of us who need such instruction? Let us consider the counsels of the all-wise Savior to his weak followers.

"If you continue in my word, then are you my disciples indeed; and you shall know the truth, and the truth shall make you free." Continuance is the difficulty. To believe for a little while will not save the soul. There are many stony-ground hearers, who receive the word with joy. There are many thorny-ground hearers, who bring forth fruit, but not to perfection. These do not continue in the word.

What blessings are promised to those who, in spite of enemies, and temptations, and afflictions, continue in the word! Christ said to them, "The truth shall make you free." Are we not free by nature? Men think they are free—that they can do what they will, and be what they please. But they are deceived. The Jews misunderstood the nature of the freedom of which Jesus spoke—they thought that he spoke of national freedom. But they did not even possess that freedom; for though they said, "We were never in bondage to any man," the assertion was not true—at that very time they were in bondage to the Romans, and paid taxes to the Roman emperor.

But it was not of national freedom that Jesus spoke; he meant the freedom of the spirit. All sinners are slaves. "Whoever commits sin is the servant (or slave) of sin." Satan has power over the spirits of sinners. He stirs up the evil passions of their hearts, and urges them to commit sinful actions. God restrains him in the exercise of his power; but He has not yet deprived him of it. How then can sinners be made free? By believing in the Son of God. Then their chains fall off, their cruel master flees, and their gracious deliverer adopts them into his family.

A little parable seems to be contained in our Lord's discourse. In one large house there dwell together a numerous family. God is the master of this house, and knows the character of each member. This house contains all those who profess to believe in Christ. But some of its inhabitants are really the slaves of satan, while some are the children of God. Shall satan's slaves always remain in the house? No! they shall be cast out. But the children of God shall never quit their father's roof. "The servant abides not in the house forever; but the son abides ever." And when the servants of Satan are cast out, then the children of God shall ascend to the upper room, where their Father unveils his glorious countenance, and invites his elder sons and daughters to partake of the heavenly feast.

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